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class="affix"><a href="16.37.html">16.37</a></li><li class="affix"><a href="16.38.html">16.38</a></li><li class="affix"><a href="16.39.html">16.39</a></li><li class="affix"><a href="16.40.html">16.40</a></li><li class="affix"><a href="16.41.html">16.41</a></li><li class="affix"><a href="16.42.html">16.42</a></li><li class="affix"><a href="16.43.html">16.43</a></li><li class="affix"><a href="16.44.html">16.44</a></li><li class="affix"><a href="16.45.html">16.45</a></li><li class="affix"><a href="16.46.html">16.46</a></li><li class="affix"><a href="16.47.html">16.47</a></li><li class="affix"><a href="16.48.html">16.48</a></li><li class="affix"><a href="16.49.html">16.49</a></li><li class="affix"><a href="16.50.html">16.50</a></li><li class="affix"><a href="16.51.html">16.51</a></li><li class="affix"><a href="16.52.html">16.52</a></li><li class="affix"><a href="16.53.html">16.53</a></li><li class="affix"><a href="16.54.html">16.54</a></li><li class="affix"><a href="16.55.html">16.55</a></li><li class="affix"><a href="16.56.html">16.56</a></li><li class="affix"><a href="16.57.html">16.57</a></li><li class="affix"><a href="16.58.html">16.58</a></li><li class="affix"><a href="16.59.html">16.59</a></li><li class="affix"><a href="16.60.html">16.60</a></li><li class="affix"><a href="16.61.html">16.61</a></li><li class="affix"><a href="16.62.html">16.62</a></li><li class="affix"><a href="16.63.html">16.63</a></li><li class="affix"><a href="16.64.html">16.64</a></li><li class="affix"><a href="16.65.html">16.65</a></li><li class="affix"><a href="16.66.html">16.66</a></li><li class="affix"><a href="16.67.html">16.67</a></li><li class="affix"><a href="16.68.html">16.68</a></li><li class="affix"><a href="16.69.html">16.69</a></li><li class="affix"><a href="16.70.html">16.70</a></li><li class="affix"><a href="16.71.html">16.71</a></li><li class="affix"><a href="16.72.html">16.72</a></li><li class="affix"><a href="16.73.html">16.73</a></li><li 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href="16.92.html">16.92</a></li><li class="affix"><a href="16.93.html">16.93</a></li><li class="affix"><a href="16.94.html">16.94</a></li><li class="affix"><a href="16.95.html">16.95</a></li><li class="affix"><a href="16.96.html">16.96</a></li><li class="affix"><a href="16.97.html">16.97</a></li><li class="affix"><a href="16.98.html">16.98</a></li><li class="affix"><a href="16.99.html">16.99</a></li><li class="affix"><a href="16.100.html">16.100</a></li><li class="affix"><a href="16.101.html">16.101</a></li><li class="affix"><a href="16.102.html">16.102</a></li><li class="affix"><a href="16.103.html">16.103</a></li><li class="affix"><a href="16.104.html">16.104</a></li><li class="affix"><a href="16.105.html">16.105</a></li><li class="affix"><a href="16.106.html">16.106</a></li><li class="affix"><a href="16.107.html">16.107</a></li><li class="affix"><a href="16.108.html">16.108</a></li><li class="affix"><a href="16.109.html">16.109</a></li><li class="affix"><a 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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">15.1</a></li><li class="affix"><a href="15.2.html">15.2</a></li><li class="affix"><a href="15.3.html">15.3</a></li><li class="affix"><a href="15.4.html">15.4</a></li><li class="affix"><a href="15.5.html">15.5</a></li><li class="affix"><a href="15.6.html">15.6</a></li><li class="affix"><a href="15.7.html">15.7</a></li><li class="affix"><a href="15.8.html">15.8</a></li><li class="affix"><a href="15.9.html">15.9</a></li><li class="affix"><a href="15.10.html">15.10</a></li><li class="affix"><a href="15.11.html">15.11</a></li><li class="affix"><a href="15.12.html">15.12</a></li><li class="affix"><a href="15.13.html">15.13</a></li><li class="affix"><a href="15.14.html">15.14</a></li><li class="affix"><a href="15.15.html">15.15</a></li><li class="affix"><a href="15.16.html">15.16</a></li><li 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class="affix"><a href="15.92.html">15.92</a></li><li class="affix"><a href="15.93.html">15.93</a></li><li class="affix"><a href="15.94.html">15.94</a></li><li class="affix"><a href="15.95.html">15.95</a></li><li class="affix"><a href="15.96.html">15.96</a></li><li class="affix"><a href="15.97.html">15.97</a></li><li class="affix"><a href="15.98.html">15.98</a></li><li class="affix"><a href="15.99.html">15.99</a></li><li class="affix"><a href="15.100.html">15.100</a></li><li class="affix"><a href="15.101.html">15.101</a></li><li class="affix"><a href="15.102.html">15.102</a></li><li class="affix"><a href="15.103.html">15.103</a></li><li class="affix"><a href="15.104.html">15.104</a></li><li class="affix"><a href="15.105.html">15.105</a></li><li class="affix"><a href="15.106.html">15.106</a></li><li class="affix"><a href="15.107.html">15.107</a></li><li class="affix"><a href="15.108.html">15.108</a></li><li class="affix"><a href="15.109.html">15.109</a></li><li class="affix"><a href="15.110.html">15.110</a></li><li class="affix"><a href="15.111.html">15.111</a></li><li class="affix"><a href="15.112.html">15.112</a></li><li class="affix"><a href="15.113.html">15.113</a></li><li class="affix"><a href="15.114.html">15.114</a></li><li class="affix"><a href="15.115.html">15.115</a></li><li class="affix"><a href="15.116.html">15.116</a></li><li class="affix"><a href="15.117.html">15.117</a></li><li class="affix"><a href="15.118.html">15.118</a></li><li class="affix"><a href="15.119.html">15.119</a></li><li class="affix"><a href="15.120.html">15.120</a></li><li class="affix"><a href="15.121.html">15.121</a></li><li class="affix"><a href="15.122.html">15.122</a></li><li class="affix"><a href="15.123.html">15.123</a></li><li class="affix"><a href="15.124.html">15.124</a></li><li class="affix"><a href="15.125.html">15.125</a></li><li class="affix"><a href="15.126.html">15.126</a></li><li class="affix"><a href="15.127.html">15.127</a></li><li class="affix"><a 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href="15.165.html">15.165</a></li><li class="affix"><a href="15.166.html">15.166</a></li><li class="affix"><a href="15.167.html">15.167</a></li><li class="affix"><a href="15.168.html">15.168</a></li><li class="affix"><a href="15.169.html">15.169</a></li><li class="affix"><a href="15.170.html">15.170</a></li><li class="affix"><a href="15.171.html">15.171</a></li><li class="affix"><a href="15.172.html">15.172</a></li><li class="affix"><a href="15.173.html">15.173</a></li><li class="affix"><a href="15.174.html">15.174</a></li><li class="affix"><a href="15.175.html">15.175</a></li><li class="affix"><a href="15.176.html">15.176</a></li><li class="affix"><a href="15.177.html">15.177</a></li><li class="affix"><a href="15.178.html">15.178</a></li><li class="affix"><a href="15.179.html">15.179</a></li><li class="affix"><a href="15.180.html">15.180</a></li><li class="affix"><a href="15.181.html">15.181</a></li><li class="affix"><a href="15.182.html">15.182</a></li><li class="affix"><a 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href="15.202.html">15.202</a></li><li class="affix"><a href="15.203.html">15.203</a></li><li class="affix"><a href="15.204.html">15.204</a></li><li class="affix"><a href="15.205.html">15.205</a></li><li class="affix"><a href="15.206.html">15.206</a></li><li class="affix"><a href="15.207.html">15.207</a></li><li class="affix"><a href="15.208.html">15.208</a></li><li class="affix"><a href="15.209.html">15.209</a></li><li class="affix"><a href="15.210.html">15.210</a></li><li class="affix"><a href="15.211.html">15.211</a></li><li class="affix"><a href="15.212.html">15.212</a></li><li class="affix"><a href="15.213.html">15.213</a></li><li class="affix"><a href="15.214.html">15.214</a></li><li class="affix"><a href="15.215.html">15.215</a></li><li class="affix"><a href="15.216.html">15.216</a></li><li class="affix"><a href="15.217.html">15.217</a></li><li class="affix"><a href="15.218.html">15.218</a></li><li class="affix"><a href="15.219.html">15.219</a></li><li class="affix"><a 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class="affix"><a href="12.17.html">12.17</a></li><li class="affix"><a href="12.18.html">12.18</a></li><li class="affix"><a href="12.19.html">12.19</a></li><li class="affix"><a href="12.20.html">12.20</a></li><li class="affix"><a href="12.21.html">12.21</a></li><li class="affix"><a href="12.22.html">12.22</a></li><li class="affix"><a href="12.23.html">12.23</a></li><li class="affix"><a href="12.24.html">12.24</a></li><li class="affix"><a href="12.25.html">12.25</a></li><li class="affix"><a href="12.26.html">12.26</a></li><li class="affix"><a href="12.27.html">12.27</a></li><li class="affix"><a href="12.28.html">12.28</a></li><li class="affix"><a href="12.29.html">12.29</a></li><li class="affix"><a href="12.30.html">12.30</a></li><li class="affix"><a href="12.31.html">12.31</a></li><li class="affix"><a href="12.32.html">12.32</a></li><li class="affix"><a href="12.33.html">12.33</a></li><li class="affix"><a href="12.34.html">12.34</a></li><li class="affix"><a href="12.35.html">12.35</a></li><li class="affix"><a href="12.36.html">12.36</a></li><li class="affix"><a href="12.37.html">12.37</a></li><li class="affix"><a href="12.38.html">12.38</a></li><li class="affix"><a href="12.39.html">12.39</a></li><li class="affix"><a href="12.40.html">12.40</a></li><li class="affix"><a href="12.41.html">12.41</a></li><li class="affix"><a href="12.42.html">12.42</a></li><li class="affix"><a href="12.43.html">12.43</a></li><li class="affix"><a href="12.44.html">12.44</a></li><li class="affix"><a href="12.45.html">12.45</a></li><li class="affix"><a href="12.46.html">12.46</a></li><li class="affix"><a href="12.47.html">12.47</a></li><li class="affix"><a href="12.48.html">12.48</a></li><li class="affix"><a href="12.49.html">12.49</a></li><li class="affix"><a href="12.50.html">12.50</a></li><li class="affix"><a href="12.51.html">12.51</a></li><li class="affix"><a href="12.52.html">12.52</a></li><li class="affix"><a href="12.53.html">12.53</a></li><li class="affix"><a href="12.54.html">12.54</a></li><li class="affix"><a href="12.55.html">12.55</a></li><li class="affix"><a href="12.56.html">12.56</a></li><li class="affix"><a href="12.57.html">12.57</a></li><li class="affix"><a href="12.58.html">12.58</a></li><li class="affix"><a href="12.59.html">12.59</a></li><li class="affix"><a href="12.60.html">12.60</a></li><li class="affix"><a href="12.61.html">12.61</a></li><li class="affix"><a href="12.62.html">12.62</a></li><li class="affix"><a href="12.63.html">12.63</a></li><li class="affix"><a href="12.64.html">12.64</a></li><li class="affix"><a href="12.65.html">12.65</a></li><li class="affix"><a href="12.66.html">12.66</a></li><li class="affix"><a href="12.67.html">12.67</a></li><li class="affix"><a href="12.68.html">12.68</a></li><li class="affix"><a href="12.69.html">12.69</a></li><li class="affix"><a href="12.70.html">12.70</a></li><li class="affix"><a href="12.71.html">12.71</a></li><li class="affix"><a href="12.72.html">12.72</a></li><li class="affix"><a href="12.73.html">12.73</a></li><li class="affix"><a href="12.74.html">12.74</a></li><li class="affix"><a href="12.75.html">12.75</a></li><li class="affix"><a href="12.76.html">12.76</a></li><li class="affix"><a href="12.77.html">12.77</a></li><li class="affix"><a href="12.78.html">12.78</a></li><li class="affix"><a href="12.79.html">12.79</a></li><li class="affix"><a href="12.80.html">12.80</a></li><li class="affix"><a href="12.81.html">12.81</a></li><li class="affix"><a href="12.82.html">12.82</a></li><li class="affix"><a href="12.83.html">12.83</a></li><li class="affix"><a href="12.84.html">12.84</a></li><li class="affix"><a href="12.85.html">12.85</a></li><li class="affix"><a href="12.86.html">12.86</a></li><li class="affix"><a href="12.87.html">12.87</a></li><li class="affix"><a href="12.88.html">12.88</a></li><li class="affix"><a href="12.89.html">12.89</a></li><li class="affix"><a href="12.90.html">12.90</a></li><li class="affix"><a href="12.91.html">12.91</a></li><li class="affix"><a href="12.92.html">12.92</a></li><li class="affix"><a href="12.93.html">12.93</a></li><li class="affix"><a href="12.94.html">12.94</a></li><li class="affix"><a href="12.95.html">12.95</a></li><li class="affix"><a href="12.96.html">12.96</a></li><li class="affix"><a href="12.97.html">12.97</a></li><li class="affix"><a href="12.98.html">12.98</a></li><li class="affix"><a href="12.99.html">12.99</a></li><li class="affix"><a href="12.100.html">12.100</a></li><li class="affix"><a href="12.101.html">12.101</a></li><li class="affix"><a href="12.102.html">12.102</a></li><li class="affix"><a href="12.103.html">12.103</a></li><li class="affix"><a href="12.104.html">12.104</a></li><li class="affix"><a href="12.105.html">12.105</a></li><li class="affix"><a href="12.106.html">12.106</a></li><li class="affix"><a href="12.107.html">12.107</a></li><li class="affix"><a href="12.108.html">12.108</a></li><li class="affix"><a href="12.109.html">12.109</a></li><li class="affix"><a href="12.110.html">12.110</a></li><li class="affix"><a href="12.111.html">12.111</a></li><li class="affix"><a href="12.112.html">12.112</a></li><li class="affix"><a href="12.113.html">12.113</a></li><li class="affix"><a href="12.114.html">12.114</a></li><li class="affix"><a href="12.115.html">12.115</a></li><li class="affix"><a href="12.116.html">12.116</a></li><li class="affix"><a href="12.117.html">12.117</a></li><li class="affix"><a href="12.118.html">12.118</a></li><li class="affix"><a href="12.119.html">12.119</a></li><li class="affix"><a href="12.120.html">12.120</a></li><li class="affix"><a href="12.121.html">12.121</a></li><li class="affix"><a href="12.122.html">12.122</a></li><li class="affix"><a href="12.123.html">12.123</a></li><li class="affix"><a href="12.124.html">12.124</a></li><li class="affix"><a href="12.125.html">12.125</a></li><li class="affix"><a href="12.126.html">12.126</a></li><li class="affix"><a href="12.127.html">12.127</a></li><li class="affix"><a href="12.128.html">12.128</a></li><li class="affix"><a href="12.129.html">12.129</a></li><li class="affix"><a href="12.130.html">12.130</a></li><li class="affix"><a href="12.131.html">12.131</a></li><li class="affix"><a href="12.132.html">12.132</a></li><li class="affix"><a href="12.133.html">12.133</a></li><li class="affix"><a href="12.134.html">12.134</a></li><li class="affix"><a href="12.135.html">12.135</a></li><li class="affix"><a href="12.136.html">12.136</a></li><li class="affix"><a href="12.137.html">12.137</a></li><li class="affix"><a href="12.138.html">12.138</a></li><li class="affix"><a href="12.139.html">12.139</a></li><li class="affix"><a href="12.140.html">12.140</a></li><li class="affix"><a href="12.141.html">12.141</a></li><li class="affix"><a href="12.142.html">12.142</a></li><li class="affix"><a href="12.143.html">12.143</a></li><li class="affix"><a href="12.144.html">12.144</a></li><li class="affix"><a href="12.145.html">12.145</a></li><li class="affix"><a href="12.146.html">12.146</a></li><li class="affix"><a href="12.147.html">12.147</a></li><li class="affix"><a href="12.148.html">12.148</a></li><li class="affix"><a href="12.149.html">12.149</a></li><li class="affix"><a href="12.150.html">12.150</a></li><li class="affix"><a href="12.151.html">12.151</a></li><li class="affix"><a href="12.152.html">12.152</a></li><li class="affix"><a href="12.153.html">12.153</a></li><li class="affix"><a href="12.154-155.html">12.154-155</a></li><li class="affix"><a href="12.156.html">12.156</a></li><li class="affix"><a href="12.157.html">12.157</a></li><li class="affix"><a href="12.158.html">12.158</a></li><li class="affix"><a href="12.159.html">12.159</a></li><li class="affix"><a href="12.160.html">12.160</a></li><li class="affix"><a href="12.161.html">12.161</a></li><li class="affix"><a href="12.162.html">12.162</a></li><li class="affix"><a href="12.163-164.html">12.163-164</a></li><li 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class="affix"><a href="12.183.html">12.183</a></li><li class="affix"><a href="12.184.html">12.184</a></li><li class="affix"><a href="12.185.html">12.185</a></li><li class="affix"><a href="12.186.html">12.186</a></li><li class="affix"><a href="12.187.html">12.187</a></li><li class="affix"><a href="12.188.html">12.188</a></li><li class="affix"><a href="12.189.html">12.189</a></li><li class="affix"><a href="12.190.html">12.190</a></li><li class="affix"><a href="12.191.html">12.191</a></li><li class="affix"><a href="12.192.html">12.192</a></li><li class="affix"><a href="12.193.html">12.193</a></li><li class="affix"><a href="12.194.html">12.194</a></li><li class="affix"><a href="12.195.html">12.195</a></li><li class="affix"><a href="12.196.html">12.196</a></li><li class="affix"><a href="12.197.html">12.197</a></li><li class="affix"><a href="12.198.html">12.198</a></li><li class="affix"><a href="12.199.html">12.199</a></li><li class="affix"><a href="12.200.html">12.200</a></li><li 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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">11.1</a></li><li class="affix"><a href="11.2.html">11.2</a></li><li class="affix"><a href="11.3.html">11.3</a></li><li class="affix"><a href="11.4.html">11.4</a></li><li class="affix"><a href="11.5.html">11.5</a></li><li class="affix"><a href="11.6.html">11.6</a></li><li class="affix"><a href="11.7.html">11.7</a></li><li class="affix"><a href="11.8.html">11.8</a></li><li class="affix"><a href="11.9.html">11.9</a></li><li class="affix"><a href="11.10.html">11.10</a></li><li class="affix"><a href="11.11.html">11.11</a></li><li class="affix"><a href="11.12.html">11.12</a></li><li class="affix"><a href="11.13.html">11.13</a></li><li class="affix"><a href="11.14.html">11.14</a></li><li class="affix"><a href="11.15.html">11.15</a></li><li class="affix"><a href="11.16.html">11.16</a></li><li 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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">10.1</a></li><li class="affix"><a href="10.2.html">10.2</a></li><li class="affix"><a href="10.3.html">10.3</a></li><li class="affix"><a href="10.4.html">10.4</a></li><li class="affix"><a href="10.5.html">10.5</a></li><li class="affix"><a href="10.6.html">10.6</a></li><li class="affix"><a href="10.7.html">10.7</a></li><li class="affix"><a href="10.8.html">10.8</a></li><li class="affix"><a href="10.9.html">10.9</a></li><li class="affix"><a href="10.10.html">10.10</a></li><li class="affix"><a href="10.11.html">10.11</a></li><li class="affix"><a href="10.12.html">10.12</a></li><li class="affix"><a href="10.13.html">10.13</a></li><li class="affix"><a href="10.14.html">10.14</a></li><li class="affix"><a href="10.15.html">10.15</a></li><li class="affix"><a href="10.16.html">10.16</a></li><li 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Table of Contents
20.1
vande ’nantadbhutaisvaryam
sri-caitanya-mahaprabhum
nico ’pi yat-prasadat syad
bhakti-sastra-pravartakah
SYNONYMS
vande—I offer my respectful obeisances; ananta—unlimited; adbhuta—wonderful; aisvaryam—possessing opulences; sri-caitanya-mahaprabhum—unto Sri Caitanya Mahaprabhu; nicah api—even a person in the lowest status of life; yat-prasadat—by whose mercy; syat—may become; bhakti-sastra—of the science of devotional service; pravartakah—an inaugurator.
Let me offer my respectful obeisances unto Sri Caitanya Mahaprabhu, who has unlimited, wonderful opulences.
By His mercy, even a person born as the lowest of men can spread the science of devotional service.
20.2
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya—all glories; sri-caitanya—to Lord Sri Caitanya Mahaprabhu; jaya—all glories; nityananda—to Nityananda; jaya—all glories; advaita-candra—to Advaita Acarya; jaya—all glories; gaura-bhakta-vrnda—to all devotees of Lord Sri Caitanya Mahaprabhu.
All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu! All glories to Advaita Acarya! And all glories to all the devotees of Sri Caitanya Mahaprabhu!
20.3
etha gaude sanatana ache bandi-sale
sri-rupa-gosanira patri aila hena-kale
SYNONYMS
etha—here; gaude—in Bengal; sanatana—Sanatana Gosvami; ache—was; bandi-sale—in prison; sri-rupa-gosanira—of Srila Rupa Gosvami; patri—the letter; aila—came; hena-kale—at that time.
While Sanatana Gosvami was imprisoned in Bengal, a letter arrived from Srila Rupa Gosvami.
PURPORT
Srila Bhaktivinoda Thakura informs us that this letter from Rupa Gosvami to Sanatana Gosvami is mentioned by the annotator of Udbhata-candrika.
Srila Rupa Gosvami wrote a note to Sanatana Gosvami from Bakla.
This note indicated that Sri Caitanya Mahaprabhu was coming to Mathura, and it stated:
yadu-pateh kva gata mathura-puri
raghu-pateh kva gatottara-kosala
iti vicintya kurusva manah sthiram
20.4
patri pana sanatana anandita haila
yavana-raksaka-pasa kahite lagila
SYNONYMS
patri pana—receiving the note; sanatana—Sanatana Gosvami; anandita haila—became very pleased; yavana—meat-eater; raksaka—the superintendent of the jail; pasa—before; kahite lagila—began to say.
When Sanatana Gosvami received this note from Rupa Gosvami, he became very pleased.
He immediately went to the jail superintendent, who was a meat-eater, and spoke as follows.
20.5
"tumi eka jinda-pira maha-bhagyavan
ketaba-korana-sastre ache tomara jnana
SYNONYMS
tumi—you; eka jinda-pira—a living saint; maha-bhagyavan—very fortunate; ketaba—books; korana—the Koran; sastre—in the scripture; ache—there is; tomara—your; jnana—knowledge.
Sanatana Gosvami told the Mohammedan jailkeeper, "Dear sir, you are a saintly person and are very fortunate.
You have full knowledge of the revealed scriptures such as the Koran and similar books.
20.6
eka bandi chade yadi nija-dharma dekhiya
samsara ha-ite tare mukta karena gosana
SYNONYMS
eka bandi—one imprisoned person; chade—one releases; yadi—if; nija-dharma—one’s own religion; dekhiya—consulting; samsara ha-ite—from material bondage; tare—him; mukta karena—releases; gosana—the Supreme Personality of Godhead “If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead.”
PURPORT
It appears from this statement that Sanatana Gosvami, who was formerly a minister of the Nawab, was trying to cheat the Mohammedan superintendent.
A jail superintendent had only an ordinary education, or practically no education, and he was certainly not supposed to be very advanced in spiritual knowledge.
However, just to satisfy him, Sanatana Gosvami praised him as a very learned scholar of the scriptures.
The jailkeeper could not deny that he was a learned scholar because when one is elevated to an exalted position, one thinks oneself fit for that position.
Sanatana Gosvami was correctly explaining the effects of spiritual activity, and the jailkeeper connected his statement with his release from jail.
There are innumerable conditioned souls rotting in the material world, imprisoned by maya under the spell of sense gratification.
The living entity is so entranced by the spell of maya that in conditioned life even a pig feels satisfied.
There are two kinds of covering powers exhibited by maya.
One is called praksepatmika, and the other is called avaranatmika.
When one is determined to get out of material bondage, the praksepatmika-sakti, the spell of diversion, impels one to remain in conditioned life fully satisfied by sense gratification.
Due to the other power (avaranatmika), a conditioned soul feels satisfied even if he is rotting in the body of a pig or a worm in stool.
To release a conditioned soul from material bondage is very difficult because the spell of maya is so strong.
Even when the Supreme Personality of Godhead Himself descends to deliver conditioned souls, asking them to surrender unto Him, the conditioned souls do not agree to the Lord’s proposals.
Therefore Sri Sanatana Gosvami said, “Somehow or other, if one helps another gain release from the bondage of maya, he is certainly recognized immediately by the Supreme Personality of Godhead.” As stated in Bhagavad-gita (18.69):
na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi The greatest service one can render to the Lord is to try to infuse devotional service into the heart of the conditioned soul so that the conditioned soul may be released from conditional life.
Srila Bhaktivinoda Thakura has said that a Vaisnava is recognized by his preaching work-that is, by convincing the conditioned soul about his eternal position, which is explained here as nija-dharma.
It is the living entity’s eternal position to serve the Lord; therefore to help one get release from material bondage is to awaken one to the dormant understanding that he is the eternal servant of Krsna jivera ’svarupa’ haya-krsnera ’nitya-dasa’.
This will be further explained by the Lord Himself to Sanatana Gosvami.
20.7
purve ami tomara kariyachi upakara
tumi ama chadi’ kara pratyupakara
SYNONYMS
purve—formerly; ami—I; tomara—your; kariyachi—have done; upakara—welfare; tumi—you; ama—me; chadi’-releasing; kara—do; prati-upakara—return welfare.
Sanatana Gosvami continued, "Previously I have done much for you.
Now I am in difficulty.
Please return my goodwill by releasing me.
20.8
panca sahasra mudra tumi kara angikara
punya, artha,--dui labha ha-ibe tomara"
SYNONYMS
panca sahasra—five thousand; mudra—golden coins; tumi—you; kara angikara—please accept; punya—pious activity; artha—material gain; dui labha—two kinds of achievement; ha-ibe—will be; tomara—yours “Here are five thousand gold coins.
Please accept them.
By releasing me, you will receive the results of pious activities and gain material profit as well.
Thus you will profit in two ways simultaneously.”
20.9
tabe sei yavana kahe,--"suna, mahasaya
tomare chadiba, kintu kari raja-bhaya"
SYNONYMS
tabe—thereafter; sei—that; yavana—meat-eater; kahe—says; suna—just hear; mahasaya—my dear sir; tomare—you; chadiba—I would release; kintu—but; kari raja-bhaya—I am afraid of the government.
In this way Sanatana Gosvami convinced the jailkeeper, who replied, “Please hear me, my dear sir.
I am willing to release you, but I am afraid of the government.”
20.10-11
sanatana kahe,--"tumi na kara raja-bhaya
daksina giyache yadi leuti’ aoyaya
tanhare kahio--sei bahya-krtye gela
gangara nikata ganga dekhi’ jhanpa dila
SYNONYMS
sanatana kahe—Sanatana replied; tumi—you; na—not; kara—do; raja-bhaya—fear of the government; daksina—to the south; giyache—has gone; yadi—if; leuti’-returning; aoyaya—comes; tanhare—to him; kahio—you say; sei—he; bahya-krtye—to evacuate; gela—went; gangara nikata—near the bank of the Ganges; ganga dekhi’-seeing the Ganges; jhanpa dila—jumped.
Sanatana replied, "There is no danger.
The Nawab has gone to the south.
If he returns, tell him that Sanatana went to pass stool near the bank of the Gages and that as soon as he saw the Ganges, he jumped in.
20.12
aneka dekhila, tara lag na paila
daduka-sahita dubi kahan vahi’ gela
SYNONYMS
aneka—for a long time; dekhila—I looked; tara—of him; lag—contact; na paila—could not obtain; daduka-sahita—with the shackles; dubi—drowning; kahan—somewhere; vahi’ gela—washed away "Tell him,’I looked for him a long time, but I could not find any trace of him.
He jumped in with his shackles, and therefore he was drowned and washed away by the waves.’
20.13
kichu bhaya nahi, ami e-dese na raba
daravesa hana ami makkake yaiba"
SYNONYMS
kichu—any; bhaya—fear; nahi—there is not; ami—I; e-dese—in this country; na raba—shall not remain; daravesa hana—becoming a mendicant; ami—I; makkake yaiba—shall go to Mecca “There is no reason for you to be afraid, for I shall not remain in this country.
I shall become a mendicant and go to the holy city of Mecca.”
20.14
tathapi yavana-mana prasanna na dekhila
sata-hajara mudra tara age rasi kaila
SYNONYMS
tathapi—still; yavana-mana—the mind of the meat-eater; prasanna—satisfied; na—not; dekhila—he saw; sata-hajara—seven thousand; mudra—golden coins; tara—of him; age—in front; rasi kaila—made a stack.
Sanatana Gosvami could see that the mind of the meat-eater was still not satisfied.
He then stacked Seven thousand gold coins before him.
20.15
lobha ha-ila yavanera mudra dekhiya
ratre ganga-para kaila daduka katiya
SYNONYMS
lobha ha-ila—there was attraction for the money; yavanera—of the meat-eater; mudra dekhiya—seeing the golden coins; ratre—at night; ganga-para kaila—he got him across the Ganges; daduka—shackles; katiya—breaking.
When the meat-eater saw the coins, he was attracted to them.
He then agreed, and that night he cut Sanatana’s shackles and let him cross the Ganges.
20.16
gada-dvara-patha chadila, nare tahan yaite
ratri-dina cali’ aila patada-parvate
SYNONYMS
gada-dvara-patha—the path of the fortress; chadila—gave up; nare—not able; tahan—there; yaite—to go; ratri-dina—night and day; cali’-walking; aila—arrived; patada-parvate—in the hilly tract of land known as Patada.
In this way, Sanatana Gosvami was released.
However, he was not able to walk along the path of the fortress.
Walking day and night, he finally arrived at the hilly tract of land known as Patada.
20.17
tatha eka bhaumika haya, tara thani gela
’parvata para kara ama’--vinati karila
SYNONYMS
tatha—there; eka bhaumika—one landowner; haya—there is; tara thani—unto him; gela—he went; parvata—the hilly tract; para kara—cross over; ama—me; vinati—submission; karila—he made.
After reaching Patada, he met a landholder and submissively requested him to get him across that hilly tract of land.
20.18
sei bhunara sange haya hata-ganita
bhunara kane kahe sei jani’ ei katha
SYNONYMS
sei bhunara—the landlord; sange—with; haya—there is; hata-ganita—an expert in palmistry; bhunara—of the landlord; kane—in the ear; kahe—says; sei—that man; jani’-knowing; ei katha—this statement.
A man who was expert in palmistry was at that time staying with the landlord.
Knowing about Sanatana, he whispered the following in the landlord’s ear.
20.19
’inhara thani suvarnera asta mohara haya’
suni’ anandita bhuna sanatane kaya
SYNONYMS
inhara thani—in the possession of this man; suvarnera—of gold; asta—eight; mohara—coins; haya—there are; suni’-hearing; anandita—pleased; bhuna—the landlord; sanatane—to Sanatana; kaya—says.
The palmist said, “This man Sanatana possesses eight gold coins.” Hearing this, the landlord was very pleased and spoke the following to Sanatana Gosvami.
20.20
"ratrye parvata para kariba nija-loka diya
bhojana karaha tumi randhana kariya"
SYNONYMS
ratrye—at night; parvata—the hilly tract; para kariba—I shall cross; nija-loka diya—with my own men; bhojana karaha—just take your meal; tumi—you; randhana kariya—cooking.
The landlord said,“I shall get you across that hilly tract at night with my own men.
Now just take your lunch and cook for yourself.”
20.21
eta bali’ anna dila kariya sammana
sanatana asi’ tabe kaila nadi-snana
SYNONYMS
eta bali’—saying this; anna dila—supplied food grains; kariya sammana—showing great respect; sanatana—Sanatana Gosvami; asi’-coming; tabe—then; kaila—did; nadi-snana—bathing in the river.
Saying this, the landlord offered Sanatana grains to cook.
Sanatana then went to the riverside and took his bath.
20.22
dui upavase kaila randhana-bhojane
raja-mantri sanatana vicarila mane
SYNONYMS
dui upa vase—fasting for two days; kaila—performed; randhana-bhojane—cooking and eating; raja-mantri—the former minister of the Nawab; sanatana—Sanatana; vicarila—considered; mane—in the mind.
Because Sanatana had been fasting for two days, he cooked the food and ate it.
However, having formerly been a minister of the Nawab, he began to contemplate the situation.
20.23
’ei bhuna kene more sammana karila?’
eta cinti’ sanatana isane puchila
SYNONYMS
ei bhuna—this landlord; kene—why; more—unto me; sammana karila—offered so much respect; eta cinti’-thinking this; sanatana—Sanatana; isane—from Isana, his servant; puchila—inquired.
As a former minister for the Nawab, Sanatana could certainly understand diplomacy.
He therefore thought,“Why is this landlord offering me such respect?” Thinking in this way, he questioned his servant, whose name was Isana.
20.24
’tomara thani jani kichu dravya achaya’
isana kahe,--’mora thani sata mohara haya’
SYNONYMS
tomara thani—in your possession; jani—I understand; kichu—some; dravya—valuable thing; achaya—there is; isana kahe—Isana replied; mora thani—in my possession; sata mohara—seven gold coins; haya—there are.
Sanatana asked his servant,“Isana, I think you have some valuable things with you.” Isana replied,“Yes, I have seven gold coins.”
20.25
suni’ sanatana tare karila bhartsana
’sange kene aniyacha ei kala-yama?’
SYNONYMS
suni’—hearing; sanatana—Sanatana Gosvami; tare—him; karila bhartsana—chastised; sange—with you; kene—why; aniyacha—have you brought; ei—this; kala-yama—death knell.
Hearing this, Sanatana Gosvami chastised his servant, saying,“Why have you brought this death knell with you?”
20.26
tabe sei sata mohara hastete kariya
bhunara kache yana kahe mohara dhariya
SYNONYMS
tabe—thereafter; sei sata mohara—these seven golden coins; hastete kariya—taking in the hands; bhunara kache—to the landlord; yana—going; kahe—says; mohara dhariya—holding the golden coins.
Thereupon, Sanatana Gosvami took the seven gold coins in his hands and went to the landlord.
Holding the gold coins before him, he spoke as follows.
20.27
"ei sata suvarna mohara achila amara
iha lana dharma dekhi’ parvata kara para
SYNONYMS
ei sata—these seven; suvarna mohara—golden coins; achila—were; amara—mine; iha lana—accepting them; dharma dekhi’-observing religious principles; parvata—the hilly tract of land; kara para—kindly get me across "I have these seven gold coins with me.
Please accept them, and from a religious point of view please get me across that hilly tract of land.
20.28
raja-bandi ami, gada-dvara yaite na pari
punya habe, parvata ama deha’ para kari"
SYNONYMS
raja-bandi—a prisoner of the government; ami—I; gada-dvara yaite—to go openly on the road by the ramparts; na pari—I am not able; punya—pious activity; habe—there will be; parvata—the hilly tract of land; ama—to me; deha’-give help; para kari—by crossing over “I am a prisoner of the government, and I cannot go along the way of the ramparts.
It will be very pious of you to take this money and kindly get me across this hilly tract of land.”
20.29
bhuna hasi’ kahe,--"ami janiyachi pahile
asta mohara haya tomara sevaka-ancale
SYNONYMS
bhuna—the landlord; hasi’-smiling; kahe—said; ami—I; janiyachi—knew; pahile—before this; asta mohara—eight golden coins; haya—there are; tomara—your; sevaka-ancale—in the pocket of the servant.
Smiling, the landlord said, "Before you offered them, I already knew that there were eight gold coins in your servant’s possession.
20.30
toma mari’ mohara la-itama ajikara ratrye
bhala haila, kahila tumi, chutilana papa haite
SYNONYMS
toma mari’—killing you; mohara—golden coins; la-itama—I would have taken; ajikara ratrye—on this night; bhala haila—it was very good; kahila tumi—you have spoken; chutilana—I am relieved; papa haite—from such a sin "On this very night I would have killed you and taken your coins.
It is very good that you have voluntarily offered them to me.
I am now relieved from such a sinful activity.
20.31
santusta ha-ilana ami, mohara na la-iba
punya lagi’ parvata toma’ para kari’ diba"
SYNONYMS
santusta—satisfied; ha-ilana—have become; ami—I; mohara—the golden coins; na la-iba—I shall not take; punya lagi’-simply for pious activity; parvata—the hilly tract of land; toma’-you; para kari’ diba—I shall get across “I am very satisfied with your behavior.
I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity.”
20.32
gosani kahe,--"keha dravya la-ibe ama mari’
amara prana raksa kara dravya angikari’ "
SYNONYMS
gosani kahe—Sanatana Gosvami said; keha—someone else; dravya—the valuable coins; la-ibe—will take; ama mari’-killing me; amara—my; prana—life; raksa kara—save; dravya angikari’-by accepting these coins.
Sanatana Gosvami replied, “If you do not accept these coins, someone else will kill me for them.
It is better that you save me from the danger by accepting the coins.”
20.33
tabe bhuna gosanira sange cari paika dila
ratrye ratrye vana-pathe parvata para kaila
SYNONYMS
tabe—thereupon; bhuna—the landlord; gosanira sange—with Sanatana Gosvami; cari paika—four watchmen; dila—gave; ratrye ratrye—during the whole night; vana-pathe—on the jungle path; parvata—the hilly tract of land; para kaila—took him across.
After this settlement was made, the landlord gave Sanatana Gosvami four watchmen to accompany him.
They went through the forest path for the whole night and thus brought him over the hilly tract of land.
20.34
tabe para hana gosani puchila isane
’jani,--sesa dravya kichu ache toma sthane"
SYNONYMS
tabe—thereafter; para hana—after crossing; gosani—Sanatana Gosvami; puchila—asked; isane—Isana; jani—I know; sesa dravya—something valuable left; kichu—some; ache—there is; toma sthane—with you.
After crossing the hills, Sanatana Gosvami told his servant, “Isana, I think you still have some balance left from the gold coins.”
20.35
isana kahe,--“eka mohara ache avasesa”
gosani kahe,--“mohara lana yaha’ tumi desa”
SYNONYMS
isana kahe—Isana replied; eka—one; mohara—gold coin; ache—is; avasesa—left; gosani—Sanatana Gosvami; kahe—replied; mohara lana—taking this gold coin; yaha—return; tumi—you; desa—to your country.
Isana replied, “I still have one gold coin in my possession.” Sanatana Gosvami then said, “Take the coin and return to your home.”
20.36
tare vidaya diya gosani calila ekala
hate karonya, chinda kantha, nirbhaya ha-ila
SYNONYMS
tare vidaya diya—bidding him farewell; gosani—Sanatana Gosvami; calila ekala—began to travel alone; hate—in the hand; karonya—a beggar’s pot; chinda kantha—a torn quilt; nirbhaya ha-ila—he became free from all anxiety.
After departing from Isana, Sanatana Gosvami began traveling alone with a waterpot in his hand.
Simply covered with a torn quilt, he thus lost all his anxiety.
20.37
cali’ cali’ gosani tabe aila hajipure
sandhya-kale vasila eka udyana-bhitare
SYNONYMS
cali’ cali’—walking and walking; gosani—Sanatana Gosvami; tabe—then; aila—arrived; hajipure—at Hajipura; sandhya-kale—in the evening; vasila—sat down; eka—one; udyana-bhitare—within a garden.
Walking and walking, Sanatana Gosvami finally arrived at a place called Hajipura.
That evening he sat down within a garden.
20.38
sei hajipure rahe--srikanta tara nama
gosanira bhagini-pati, kare raja-kama
SYNONYMS
sei—that; hajipure—in Hajipura; rahe—there is; sri-kanta—Srikanta; tara—his; nama—name; gosanira—of Sanatana Gosvami; bhagini-pati—sister’s husband; kare—executes; raja-kama—government service.
In Hajipura there was a gentlemen named Srikanta, who happened to be the husband of Sanatana Gosvami’s sister.
He was engaged there in government service.
20.39
tina laksa mudra raja diyache tara sthane
ghoda mulya lana pathaya patsara sthane
SYNONYMS
tina laksa—300,000; mudra—golden coins; raja—the king or nawab; diyache—has given; tara sthane—in his custody; ghoda—of horses; mulya lana—taking the price; pathaya—sends; patsara sthane—to the care of the emperor.
Srikanta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses.
Thus Srikanta was buying horses and dispatching them to the emperor.
20.40
tungi upara vasi’ sei gosanire dekhila
ratrye eka-jana-sange gosani-pasa aila
SYNONYMS
tungi upara vasi’-sitting in an elevated place; sei—that Srikanta; gosanire—Sanatana Gosvami; dekhila—saw; ratrye—at night; eka-jana-sange—with a servant; gosani-pasa—near Sanatana Gosvami; aila—he came.
When Srikanta was sitting in an elevated place, he could see Sanatana Gosvami.
That night he took a servant and went to see Sanatana Gosvami.
20.41
dui-jana mili’ tatha ista-gosthi kaila
bandhana-moksana-katha gosani sakali kahila
SYNONYMS
dui-jana mili’-meeting together; tatha—there; ista-gosthi—various types of conversation; kaila—did; bandhana-moksana—of the arrest and release; katha—the story; gosani—Sanatana Gosvami; sakali—everything; kahila—narrated.
When they met, they had many conversations.
Sanatana Gosvami told him in detail about his arrest and release.
20.42
tenho kahe,--"dina-dui raha ei-sthane
bhadra hao, chada’ ei malina vasane"
SYNONYMS
tenho kahe—he said; dina-dui—at least for two days; raha—stay; ei-sthane—in this place; bhadra hao—become like a gentleman in appearance; chada’-give up; ei—this; malina—dirty; vasane—dress.
Srikanta then told Sanatana Gosvami, “Stay here for at least two days and dress up like a gentleman.
Abandon these dirty garments.”
20.43
gosani kahe,--’eka-ksana iha na rahiba
ganga para kari’ deha’ e-ksane caliba"
SYNONYMS
gosani kahe—Sanatana Gosvami said; eka-ksana—even for one moment; iha—here; na rahiba—I shall not stay; ganga para kari’ deha’-help me cross the River Ganges; e-ksane—immediately; caliba—I shall go.
Sanatana Gosvami replied, “I shall not stay here even for a moment.
Please help me cross the Ganges.
I shall leave immediately.”
20.44
yatna kari’ tenho eka bhota-kambala dila
ganga para kari’ dila--gosani calila
SYNONYMS
yatna kari’—with great care; tenho—he (Srikanta); eka—one; bhota-kam-bala—woolen blanket; dila—gave; ganga para kari’ dila—got him across the River Ganges; gosani calila—Sanatana Gosvami departed.
With great care, Srikanta gave him a woolen blanket and helped him cross the Ganges.
Thus Sanatana Gosvami departed again.
20.45
tabe varanasi gosani aila kata-dine
suni anandita ha-ila prabhura agamane
SYNONYMS
tabe—in this way; varanasi—to Varanasi; gosani—Sanatana Gosvami; aila—came; kata-dine—after a few days; suni—hearing; anandita—very pleased; ha-ila—he became; prabhura—of Sri Caitanya Mahaprabhu; agamane—about the arrival.
After a few days, Sanatana Gosvami arrived at Varanasi.
He was very pleased to hear about Sri Caitanya Mahaprabhu’s arrival there.
20.46
candrasekharera ghare asi’ dvarete vasila
mahaprabhu jani’ candrasekhare kahila
SYNONYMS
candrasekharera ghare—to the house of Candrasekhara; asi’-going; dvarete—at the door; vasila—sat down; mahaprabhu—Sri Caitanya Mahaprabhu; jani’-knowing; candrasekhare—to Candrasekhara; kahila—said.
Sanatana Gosvami then went to the house of Candrasekhara and sat down by the door.
Understanding what was happening, Sri Caitanya Mahaprabhu spoke to Candrasekhara.
20.47
’dvare eka ’vaisnava haya, bolaha tanhare’
candrasekhara dekhe--’vaisnava’ nahika dvare
SYNONYMS
dvare—at your door; eka vaisnava—one Vaisnava devotee; haya—there is; bolaha tanhai-e—please call him; candrasekhara—Candrasekhara; dekhe—sees; vaisnava—a devotee; nahika—there is not; dvare—at the door.
Sri Caitanya Mahaprabhu said, “There is a devotee at your door.
Please call him in.” Going outside, Candrasekhara could not see a Vaisnava at his door.
20.48
’dvarete vaisnava nahi’--prabhure kahila
’keha haya’ kari’ prabhu tahare puchila
SYNONYMS
dvarete—at my door; vaisnava nahi—there is no Vaisnava; prabhure kahila—he informed Sri Caitanya Mahaprabhu; keha haya—is there anyone; kari’-in this way; prabhu—Sri Caitanya Mahaprabhu; tahare puchila—inquired from him.
When Candrasekhara informed the Lord that no Vaisnava was at his door, the Lord asked him, “Is there anyone at your door at all?”
20.49
tenho kahe,--eka ’daravesa’ ache dvare
’tanre ana’ prabhura vakye kahila tanhare
SYNONYMS
tenho kahe—he replied; eka daravesa—one Muslim mendicant; ache—there is; dvare—at the door; tanre ana—bring him; prabhura—of Sri Caitanya Mahaprabhu; vakye—the order; kahila—said; tanhare—unto him.
Candrasekhara replied, “There is a Muslim mendicant.” Sri Caitanya Mahaprabhu immediately said, “Please bring him here.” Candrasekhara then spoke to Sanatana Gosvami, who was still sitting beside the door.
20.50
’prabhu tomaya bolaya, aisa, daravesa!’
suni’ anande sanatana karila pravesa
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; tomaya—unto you; bolaya—calls; aisa—come here; daravesa—O Muslim mendicant; suni’-hearing; anande—in great pleasure; sanatana—Sanatana Gosvami; karila pravesa—entered “O Muslim mendicant, please come in.
The Lord is calling you.” Sanatana Gosvami was very pleased to hear this order, and he entered Candrasekhara’s house.
20.51
tanhare angane dekhi’ prabhu dhana aila
tanre alingana kari’ premavista haila
SYNONYMS
tanhare—him; angane—in the courtyard; dekhi’-seeing; prabhu—Sri Caitanya Mahaprabhu; dhana aila—came to see him with great haste; tanre—him; alingana kari’-embracing; prema-avista haila—became overwhelmed with ecstatic love.
As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the courtyard, He immediately went up to him with great haste.
After embracing him, the Lord was overwhelmed with ecstatic love.
20.52
prabhu-sparse premavista ha-ila sanatana
’more na chuniha’--kahe gadgada-vacana
SYNONYMS
prabhu-sparse—by the touch of Sri Caitanya Mahaprabhu; prema-avista—overwhelmed with ecstatic love; ha-ila—became; sanatana—Sanatana Gosvami; more—me; na—do not; chuniha—touch; kahe—says; gadgada-vacana—in a faltering voice.
As soon as Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana was also overwhelmed with ecstatic love.
In a faltering voice, he said, “O my Lord, do not touch me.”
20.53
dui-jane galagali rodana apara
dekhi’ candrasekharera ha-ila camatkara
SYNONYMS
dui-jane—the two persons; galagali—shoulder to shoulder; rodana—crying; apara—unlimited; dekhi’-seeing; candrasekharera—of Candrasekhara; ha-ila—there was; camatkara—astonishment.
Shoulder to shoulder, Sri Caitanya Mahaprabhu and Sanatana Gosvami began to cry unlimitedly.
Candrasekhara was very astonished to see this.
20.54
tabe prabhu tanra hata dhari’ lana gela
pindara upare apana-pase vasaila
SYNONYMS
tabe—thereafter; prabhu—Sri Caitanya Mahaprabhu; tanra—of Sanatana Gosvami; hata dhari’-catching the hand; lana gela—took him inside; pindara upare—in an elevated place; apana-pase—near Him; vasaila—made Sanatana Gosvami sit down.
Catching his hand, Sri Caitanya Mahaprabhu took Sanatana Gosvami inside and made him sit in an elevated place next to Him.
20.55
sri-haste karena tanra anga sammarjana
tenho kahe,--’more, prabhu, na kara sparsana’
SYNONYMS
sri-haste—by the spiritual hand; karena—does; tanra anga—of his body; sammarjana—cleansing; tenho kahe—he said; more—me; prabhu—my Lord; na kara sparsana—do not touch.
When Sri Caitanya Mahaprabhu began cleansing Sanatana Gosvami’s body with His own transcendental had, Sanatana Gosvami said, “O my Lord, please do not touch me.”
20.56
prabhu kahe,--"toma sparsi atma pavitrite
bhakti-bale para tumi brahmanda sodhite
SYNONYMS
prabhu kahe—Lord Caitanya Mahaprabhu replied; toma sparsi—I touch you; atma pavitrite—to purify Myself; bhakti-bale—the strength of your devotional service; para—are able; tumi—you; brahmanda—the whole universe; sodhite—to purify.
The Lord replied, "I am touching you just to purify Myself because by the force of your devotional service you can purify the whole universe.
20.57
bhavad-vidha bhagavatas
tirtha-bhutah svayam prabho
tirthi-kurvanti tirthani
svantah-sthena gada-bhrta
SYNONYMS
bhavat-vidhah—like you; bhagavatah—advanced devotees; tirtha-bhutah—personified holy places of pilgrimage; svayam—personally; prabho—my lord; tirthi-kurvanti—make into holy places; tirthani—all the holy places of pilgrimage; sva-antah-sthena—situated within their hearts; gada-bhrta—by Lord Visnu, who carries a club " ’Saints of your caliber are themselves places of pilgrimage.
Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.’
PURPORT
This verse was spoken by Maharaja Yudhisthira to Vidura in Srimad-Bhagavatam (1.13.10).
Vidura was returning home after visiting sacred places of pilgrimage, and Maharaja Yudhisthira was receiving his saintly uncle.
In essence, Maharaja Yudhisthira was saying, “My dear Lord Vidura, you yourself are a holy place because you are an advanced devotee.
People like you always carry Lord Visnu in their hearts.
You can revitalize all holy places after they have been polluted by the pilgrimages of sinners.” A sinful person goes to a holy place of pilgrimage to be purified.
In a holy place, there are many saintly people and temples of Lord Visnu; however, the holy place becomes infected with the sins of many visitors.
When an advanced devotee goes to a holy place, he counteracts all the sins of the pilgrims.
Therefore Maharaja Yudhisthira addressed Vidura in this way.
Since an advanced devotee carries Lord Visnu within his heart, he is a moving temple and a moving Visnu.
An advanced devotee does not need to go to holy places, for wherever he stays is a holy place.
In this connection, Narottama dasa Thakura states, tirtha-yatra parisrama, kevala manera bhrama: visiting holy places is simply another type of bewilderment.
Since an advanced devotee does not need to go to a holy place, why does he go? The answer is that he goes simply to purify the place.
20.58
na me ’bhaktas catur-vedi
mad-bhaktah sva-pacah priyah
tasmai deyam tato grahyam
sa ca pujyo yatha hy aham
SYNONYMS
na—not; me—My; abhaktah—devoid of pure devotional service; catuh-vedi—a scholar in the four Vedas; mat-bhaktah—My devotee; sva-pacah—even from a family of dog-eaters; priyah—very dear; tasmai—to him (a pure devotee, even though born in a very low family); deyam—should be given; tatah—from him; grahyam—should be accepted (remnants of food); sah—that person; ca—also; pujyah—worshipable; yatha—as much as; hi—certainly; aham—I " ’Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service.
However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation.
Indeed, all respects should be given to him, and whatever he offers should be accepted.
Such devotees are as worshipable as I am.’
PURPORT
This verse is included in the Hari-bhakti-vilasa (10.127) compiled by Sanatana Gosvami.
20.59
viprad dvisad-guna-yutad aravinda-nabha-
padaravinda-vimukhat sva-pacam varistham
manye tad-arpita-mano-vacanehitartha-
pranam punati sa kulam na tu bhuri-manah
SYNONYMS
viprat—than a brahmana; dvi-sat-guna-yutat—who is qualified with twelve brahminical qualifications; aravinda-nabha—of Lord Visnu, who has a lotuslike navel; pada-aravinda—unto the lotus feet; vimukhat—than a person bereft of devotion; sva-pacam—a candala, or a person accustomed to eating dogs; varistham—more glorified; manye—I think; tat-arpita—dedicated unto Him; manah—mind; vacana—words; ihita—activities; artha—wealth; pranam—life; punati—purifies; sah—he; kulam—his family; na tu—but not; bhuri-manah—a brahmana proud of possessing such qualities “ ’One may be born in a brahmana family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Krsna, who has a navel shaped like a lotus, he is not as good as a candala who has dedicated his mind, words, activities, wealth and life to the service of the Lord.
Simply to take birth in a brahmana family or to have brahminical qualities is not sufficient.
One must become a pure devotee of the Lord.
If a sva-paca or candala is a devotee, he delivers not only himself but his whole family, whereas a brahmana who is not a devotee but simply has brahminical qualifications cannot even purify himself, not to speak of his family.’ ”
PURPORT
This verse is spoken by Prahlada Maharaja in Srimad-Bhagavatam (7.9.10).
A brahmana is supposed to be qualified with twelve qualities.
As stated in the Mahabharata:
dharmas ca satyam ca damas tapas ca
amatsaryam hris titiksanasuya
yajnas ca danam ca dhrtih srutam ca
vratani vai dvadasa brahmanasya “A brahmana must be perfectly religious.
He must be truthful, and he must be able to control his senses.
He must execute severe austerities, and he must be detached, humble and tolerant.
He must not envy anyone, and he must be expert in performing sacrifices and giving whatever he has in charity.
He must be fixed in devotional service and expert in the knowledge of the Vedas.
These are the twelve qualifications for a brahmana.” Bhagavad-gita describes the brahminical qualities in this way:
samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam “Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brahmanas work.” (Bg.18.42) In the Muktaphala-tika, it is said:
samo damas tapah saucam
ksanty-arjava-virakta yah
jnana-vijnana-santosah
20.60
toma dekhi, toma sparsi, gai tomara guna
sarvendriya-phala,--ei sastra-nirupana
SYNONYMS
toma dekhi—by seeing you; toma sparsi—by touching you; gai tomara guna—praising your transcendental qualities; sarva-indriya-phala—the fulfillment of the activities of all the senses; ei—this; sastra-nirupana—the verdict of the revealed scriptures.
Sri Caitanya Mahaprabhu continued, "By seeing you, by touching you and by glorifying your transcendental qualities, one can perfect the purpose of all sense activity.
This is the verdict of the revealed scriptures.
PURPORT
This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).
20.61
aksnoh phalam tvadrsa-darsanam hi
tanoh phalam tvadrsa-gatra-sangah
jihva-phalam tvadrsa-kirtanam hi
sudurlabha bhagavata hi loke
SYNONYMS
aksnoh—of the eyes; phalam—the perfect result of the action; tva-drsa—a person like you; darsanam—to see; hi—certainly; tanoh—of the body; phalam—the perfection of activities; tva-drsa—of a person like you; gatra-sangah—touching the body; jihva-phalam—the perfection of the tongue; tva-drsa—a person like you; kirtanam—glorifying; hi—certainly; su-durlabhah—very rare; bhagavatah—pure devotees of the Lord; hi—certainly; loke—in this world “ ’My dear Vaisnava, seeing a person like you is the perfection of one’s eyesight.
Touching your lotus feet is the perfection of the sense of touch.
Glorifying your good qualities is the tongue’s real activity, for in the material world it is very difficult to find a pure devotee of the Lord.’ ”
20.62
eta kahi kahe prabhu,--"suna, sanatana
krsna--bada dayamaya, patita-pavana
SYNONYMS
eta kahi—saying this; kahe—continued to speak; prabhu—Lord Sri Caitanya Mahaprabhu; suna—please hear; sanatana—My dear Sanatana; krsna—Lord Krsna; bada—very much; daya-maya—merciful; patita-pavana—deliverer of the fallen souls.
Sri Caitanya Mahaprabhu continued, "My dear Sanatana, please hear from Me.
Krsna is very merciful, and He is the deliverer of all fallen souls.
20.63
maha-raurava haite toma karila uddhara
krpara samudra krsna gambhira apara"
SYNONYMS
maha-raurava haite—from the deepest hellish condition of life; toma—you; karila uddhara—has delivered; krpara samudra—the ocean of mercy; krsna—Krsna; gambhira—very grave; apara—unlimitedly “My dear Sanatana, Krsna has saved you from Maharaurava, life’s deepest hell.
He is an ocean of mercy, and His activities are very grave.”
PURPORT
As stated in Bhagavad-gita, isvarah sarva-bhutanam hrd-dese ’rjuna tisthati.
Staying within everyone’s heart, Lord Krsna works very gravely.
No one can understand how He is working, but as soon as the Lord understands the sincere activity of a person in devotional service, He helps him in such a way that the devotee cannot understand how things are happening.
If the devotee is determined to serve the Lord, the Lord is always prepared to help him (dadami buddhi-yogam tam yena mam upayanti te).
Sri Caitanya Mahaprabhu is telling Sanatana Gosvami how merciful the Lord is.
Sanatana Gosvami was a minister in the service of Nawab Hussain Shah.
He was always mixing with people materially inclined, particularly with Mohammedans, meat-eaters.
Although he was in intimate touch with them, by Krsna’s mercy he came to find such association distasteful.
Therefore he left them.
As stated by Srinivasa Acarya: tyaktva turnam asesa-man-dala-pati-srenim sada tuccha-vat.
Krsna enlightened Sanatana Gosvami in such a way that he was able to give up his exalted post as minister.
Thinking his material position insignificant, Sanatana was prepared to become a mendicant.
Appreciating the activities of Sanatana Gosvami, Sri Caitanya Mahaprabhu praised his action and thanked Krsna for His mercy upon him.
20.64
sanatana kahe,--’krsna ami nahi jani
amara uddhara-hetu tomara krpa ma-ni’
SYNONYMS
sanatana kahe—Sanatana Gosvami said; krsna—Lord Krsna; ami—I; nahi jani—do not know; amara—my; uddhara-hetu—the cause of release; tomara—Your; krpa—mercy; mani—I accept.
Sanatana replied, “I do not know who Krsna is.
As far as I am concerned, I have been released from prison only by Your mercy.”
20.65
’kemane chutila’ bali prabhu prasna kaila
adyopanta saba katha tenho sunaila
SYNONYMS
kemane chutila—how were you released; bali—saying; prabhu—Sri Caitanya Mahaprabhu; prasna kaila—inquired; adya-upanta—from beginning to the end; saba—all; katha—the narration; tenho—he; sunaila—described.
Sri Caitanya Mahaprabhu then asked Sanatana Gosvami, “How were you released from prison?” Sanatana then described the story from beginning to end.
20.66
prabhu kahe,--"tomara dui-bhai prayage milila
rupa, anupama--dunhe vrndavana gela"
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu said; tomara—your; dui-bhai—two brothers; prayage milila—met Me at Prayaga; rupa—Rupa Gosvami; anupama—his brother Anupama; dunhe—both of them; vrndavana gela—have gone to Vrndavana.
Sri Caitanya Mahaprabhu said, “I met your two brothers, Rupa and Anupama, at Prayaga.
They have now gone to Vrndavana.”
20.67
tapana-misrere ara candrasekharere
prabhu-ajnaya sanatana milila donhare
SYNONYMS
tapana-misrere—unto Tapana Misra; ara—and; candrasekharere—unto Candrasekhara; prabhu-ajnaya—by the order of Sri Caitanya Mahaprabhu; sanatana—Sanatana; milila—met; donhare—both of them.
By the order of Sri Caitanya Mahaprabhu, Sanatana Gosvami met both Tapana Misra and Candrasekhara.
20.68
tapana-misra tabe tanre kaila nimantrana
prabhu kahe,--’ksaura karaha, yaha, sanatana’
SYNONYMS
tapana-misra—Tapana Misra; tabe—then; tanre—unto him (Sanatana Gosvami); kaila—made; nimantrana—invitation; prabhu kahe—Caitanya Mahaprabhu said; ksaura karaha—get shaved; yaha—go; sanatana—My dear Sanatana.
Tapana Misra then extended an invitation to Sanatana, and Lord Caitanya Mahaprabhu asked Sanatana to go get a shave.
20.69
candrasekharere prabhu kahe bolana
’ei vesa dura kara, yaha inhare lana’
SYNONYMS
candrasekharere—unto Candrasekhara; prabhu kahe—Sri Caitanya Mahaprabhu said; bolana—calling; ei vesa—this kind of dress; dura kara—take away; yaha—go; inhare lana—taking him with you.
After this, Sri Caitanya Mahaprabhu called Candrasekhara and asked him to take Sanatana Gosvami with him.
He also asked him to take away Sanatana’s present dress.
20.70
bhadra karana tanre ganga-snana karaila
sekhara aniya tanre nutana vastra dila
SYNONYMS
bhadra karana—making gentle; tanre—him; ganga-snana—bathing in the Ganges; karaila—caused to do; sekhara—Candrasekhara; aniya—bringing; tanre—to him; nutana—new; vastra—clothing; dila—delivered.
Candrasekhara then made Sanatana Gosvami look like a gentleman.
He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes.
PURPORT
The words bhadra karana are significant in this verse.
Due to his long hair, moustache and beard, Sanatana Gosvami looked like a daravesa, or hippie.
Since Sri Caitanya Mahaprabhu did not like Sanatana Gosvami’s hippie features, he immediately asked Candrasekhara to get him shaved clean.
If anyone with long hair or a beard wants to join this Krsna consciousness movement and live with us, he must similarly shave himself clean.
The followers of Sri Caitanya Mahaprabhu consider long hair objectionable.
Sanatana Gosvami was saved from a hellish condition (Maharaurava) by the grace of Sri Caitanya Mahaprabhu.
Maharaurava is a hell wherein animal killers are placed.
In this regard, refer to Srimad-Bhagavatam (5.26.10-12).
20.71
sei vastra sanatana na kaila angikara
suniya prabhura mane ananda apara
SYNONYMS
sei vastra—that new dress; sanatana—Sanatana Gosvami; na kaila—did not; angikara—accept; suniya—hearing; prabhura—of Sri Caitanya Mahaprabhu; mane—in the mind; ananda apara—unlimited happiness.
Candrasekhara offered a new set of garments to Sanatana Gosvami, but Sanatana did not accept them.
When Sri Caitanya Mahaprabhu heard news of this, he became unlimitedly happy.
20.72
madhyahna kariya prabhu gela bhiksa karibare
sanatane lana gela tapana-misrera ghare
SYNONYMS
madhyahna kariya—finishing bathing at noon; prabhu—Sri Caitanya Mahaprabhu; gela—went; bhiksa karibare—to accept lunch; sanatane—Sanatana Gosvami; lana—taking; gela—went; tapana-misrera ghare—to the house of Tapana Misra.
After bathing at noon, Sri Caitanya Mahaprabhu went to the house of Tapana Misra for lunch.
He took Sanatana Gosvami with Him.
20.73
pada-praksalana kari’ bhiksate vasila
’sanatane bhiksa deha’--misrere kahila
SYNONYMS
pada-praksalana—washing the feet; kari’-doing; bhiksate—to lunch; vasila—sat down; sanatane bhiksa deha—give Sanatana also lunch; misrere kahila—He asked Tapana Misra.
After washing His feet, Sri Caitanya Mahaprabhu sat down for lunch.
He asked Tapana Misra to supply Sanatana Gosvami lunch also.
20.74
misra kahe,--’sanatanera kichu krtya ache
tumi bhiksa kara, prasada tanre diba pache’
SYNONYMS
misra kahe—Tapana Misra said; sanatanera—of Sanatana Gosvami; kichu—some; krtya—duty; ache—there is; tumi bhiksa kara—You take Your lunch; prasada—the remnants of Your food; tanre—unto him; diba—I shall deliver; pache—at the end.
Tapana Misra then said, “Sanatana has some duty to perform; therefore he cannot accept lunch now.
At the conclusion of the meal, I shall supply Sanatana with some remnants.”
20.75
bhiksa kari’ mahaprabhu visrama karila
misra prabhura sesa-patra sanatane dila
SYNONYMS
bhiksa kari’—after taking His lunch; mahaprabhu—Sri Caitanya Mahaprabhu; visrama karila—took rest; misra—Tapana Misra; prabhura—of Sri Caitanya Mahaprabhu; sesa-patra—the plate of remnants; sanatane dila—delivered to Sanatana.
After eating, Sri Caitanya Mahaprabhu took rest for a while.
Tapana Misra then gave Sanatana Gosvami the remnants of food left by Caitanya Mahaprabhu.
20.76
misra sanatane dila nutana vasana
vastra nahi nila, tenho kaila nivedana
SYNONYMS
misra—Tapana Misra; sanatane—unto Sanatana; dila—delivered; nutana vasana—new cloth; vastra—the cloth; nahi nila—he did not accept; tenho—he; kaila—made; nivedana—submission.
When Tapana Misra offered Sanatana Gosvami a new cloth, he did not accept it.
Instead, he spoke as follows.
20.77
"more vastra dite yadi tomara haya mana
nija paridhana eka deha’ puratana"
SYNONYMS
more—unto me; vastra dite—to offer cloth; yadi—if; tomara—your; haya—there is; mana—mind; nija—own; paridhana—cloth; eka—one; deha’-give; puratana—old “If you want to give me some cloth according to your desire, please give me an old cloth you have used.”
20.78
tabe misra puratana eka dhuti dila
tenho dui bahirvasa-kaupina karila
SYNONYMS
tabe—thereafter; misra—Tapana Misra; puratana—old; eka—one; dhuti—dhoti; dila—delivered; tenho—he (Sanatana Gosvami); dui—two; bahirvasa—outer coverings; kaupina—underwear; karila—made.
When Tapana Misra gave Sanatana Gosvami a used dhoti, Sanatana immediately tore it in pieces to make two sets of outer cloth and underwear.
20.79
maharastriya dvije prabhu milaila sanatane
sei vipra tanre kaila maha-nimantrane
SYNONYMS
maha-rastriya—from Maharastra; dvije—the brahmana; prabhu—Sri Caitanya Mahaprabhu; milaila—introduced; sanatane—unto Sanatana Gosvami; sei—that; vipra—brahmana; tanre—unto him; kaila—did; maha—full; nimantrane—invitation.
When Caitanya Mahaprabhu introduced the Maharastriya brahmana to Sanatana, the brahmana immediately invited Sanatana Gosvami for full meals.
20.80
"sanatana, tumi yavat kasite rahiba
tavat amara ghare bhiksa ye kariba"
SYNONYMS
sanatana—O Sanatana; tumi—you; yavat—as long as; kasite—in Benares; rahiba—will remain; tavat—so long; amara—my; ghare—at the home; bhiksa—lunch; ye—that; kariba—please accept.
The brahmana said, “My dear Sanatana, as long as you remain at Kasi, please accept lunch at my place.”
20.81
sanatana kahe,--"ami madhukari kariba
brahmanera ghare kene ekatra bhiksa laba?"
SYNONYMS
sanatana kahe—Sanatana replied; ami—I; madhukari kariba—shall practice acceptance of food by madhukari means; brahmanera ghare—in the house of a brahmana; kene—why; ekatra—in one place; bhiksa laba—I should accept lunch.
Sanatana replied,“I shall practice the process of madhukari.
Why should I accept full meals in the house of a brahmana?”
PURPORT
The word madhukari comes from the word madhukara, which refers to bees collecting honey from flower to flower.
A madhukari is a saintly person or a mendicant who does not accept a full meal at one house but begs from door to door, taking a little food from each householder’s place.
In this way he does not overeat or give householders unnecessary trouble.
A person in the renounced order may beg but not cook.
His begging should not be a burden for the householders.
The madhukari process is strictly to be followed by a babaji, that is, one who has attained the paramahamsa stage.
This practice is still current in Vrndavana, and there are many places where alms are offered.
Unfortunately, there are many beggars who have come to Vrndavana to accept alms but not follow the principles of Sanatana Gosvami.
People try to imitate him and lead an idle life by practicing madhukari.
It is almost impossible to strictly follow Sanatana Gosvami or Rupa Gosvami.
It is better to accept food offered to Krsna in the temple than to try to imitate Sanatana Gosvami and Rupa Gosvami yuktahara-viharasya
yukta-cestasya karmasu
yukta-svapnavabodhasya
yogo bhavati duhkha-ha “He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.” (Bg.6.17) The ideal sannyasi strictly follows the ways practiced by the Gosvamis.
20.82
sanatanera vairagye prabhura ananda apara
bhota-kambala pane prabhu cahe bare bara
SYNONYMS
sanatanera—of Sanatana Gosvami; vairagye—by the renunciation; prabhura—of Sri Caitanya Mahaprabhu; ananda—happiness; apara—unlimited; bhota-kambala—the woolen blanket; pane—towards; prabhu—Sri Caitanya Mahaprabhu; cahe—looks; bare bara—repeatedly.
Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana Gosvami’s strict following of the principles of sannyasa.
However, He repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing.
20.83
sanatana janila ei prabhure na bhaya
bhota tyaga karibare cintila upaya
SYNONYMS
sanatana janila—Sanatana Gosvami could understand; ei—this; prabhure—by Sri Caitanya Mahaprabhu; na bhaya—is not approved; bhota—the woolen blanket; tyaga—giving up; karibare—to do; cintila—considered; upaya—a means.
Because Sri Caitanya Mahaprabhu was repeatedly glancing at this valuable woolen blanket, Sanatana Gosvami could understand that the Lord did not approve of it.
He then began to consider a way to give it up.
20.84
eta cinti’ gela gangaya madhyahna karite
eka gaudiya kantha dhuna diyache sukaite
SYNONYMS
eta cinti’—thinking this; gela—went; gangaya—to the bank of the Ganges; madhyahna—bathing at noon; karite—to do; eka—one; gaudiya—Bengali Vaisnava; kantha—quilt; dhuna—washing; diyache—spread out; sukaite—to dry.
Thinking in this way, Sanatana went to the bank of the Ganges to bathe.
While there, he saw that a mendicant from Bengal had washed his quilt and had spread it out to dry.
20.85
tare kahe,--"ore bhai, kara upakare
ei bhota lana ei kantha deha’ more"
SYNONYMS
tare kahe—he said to him; ore bhai—O my brother; kara upakare—kindly do a favor; ei bhota—this woolen blanket; lana—taking; ei—this; kantha—quilt; deha’-give; more—to me.
Sanatana Gosvami then told the Bengali mendicant, “My dear brother, please do me a favor.
Trade me your quilt for this woolen blanket.”
20.86
sei kahe,--"rahasya kara pramanika hana?
bahu-mulya bhota diba kena kantha lana?"
SYNONYMS
sei kahe—he said; rahasya—joking; kara—you do; pramanika hana—although being a man of authority; bahu-mulya—very valuable; bhota—woolen blanket; diba—you would give; kena—why; kantha lana—taking this quilt.
The mendicant replied, “Sir, you are a respectable gentleman.
Why are you joking with me? Why would you trade your valuable blanket for my torn quilt?”
20.87
tenho kahe,--"rahasya nahe, kahi satya-vani
bhota laha, tumi deha’ more kantha-khani"
SYNONYMS
tenho kahe—he said; rahasya nahe—there is no joking; kahi satya-vani—I am speaking the truth; bhota laha—take this blanket; tumi—you; deha’-give; more—to me; kantha-khani—the quilt.
Sanatana said, “I am not joking; I am speaking the truth.
Kindly take this blanket in exchange for your torn quilt.”
20.88
eta bali’ kantha la-ila, bhota tanre diya
gosanira thani aila kantha gale diya
SYNONYMS
eta bali’—saying this; kantha la-ila—he took the quilt; bhota—the blanket; tanre—unto him; diya—giving; gosanira thani—to Caitanya Mahaprabhu; aila—returned; kantha—quilt; gale—onto the shoulder; diya—keeping.
Saying this, Sanatana Gosvami exchanged the blanket for the quilt.
He then returned to Sri Caitanya Mahaprabhu with the quilt on his shoulder.
20.89
prabhu kahe,--’tomara bhota-kambala kotha gela?’
prabhu-pade saba katha gosani kahila
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu said; tomara—your; bhota-kambala—woolen blanket; kotha gela—where did it go; prabhu-pade—unto the lotus feet of Lord Caitanya; saba—all; katha—narration; gosani—Sanatana Gosvami; kahila—said.
When Sanatana Gosvami returned, the Lord asked, “Where is your woolen blanket?” Sanatana Gosvami then narrated the whole story to the Lord.
20.90-91
prabhu kahe,--"iha ami kariyachi vicara
visaya-roga khandaila krsna ye tomara
se kene rakhibe tomara sesa visaya-bhoga?
roga khandi’ sad-vaidya na rakhe sesa roga
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu said; iha—this; ami—I; kariyachi vicara—considered deliberately; visaya-roga—the disease of material attraction; khandaila—has now nullified; krsna—Lord Krsna; ye—since; tomara—your; se—Lord Krsna; kene—why; rakhibe—should allow you to keep; tomara—your; sesa—last; visaya-bhoga—attraction for material things; roga khandi’-vanquishing the disease; sat-vaidya—a good physician; na rakhe—does not keep; sesa—the last part; roga—disease.
Sri Caitanya Mahaprabhu then said, "I have already deliberately considered this matter.
Since Lord Krsna is very merciful, He has nullified your attachment for material things.
Why should Krsna allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.
20.92
tina mudrara bhota gaya, madhukari grasa
dharma-hani haya, loka kare upahasa"
SYNONYMS
tina mudrara bhota—a woolen blanket costing three gold coins; gaya—on the body; madhukari grasa—and practicing the madhukari system; dharma-hani haya—that is a religious discrepancy; loka kare upahasa—people will joke “It is contradictory to practice madhukari and at the same time wear a valuable blanket.
One loses his spiritual strength by doing this, and one will also become an object for jokes.”
20.93
gosani kahe,--’ye khandila kuvisaya-bhoga
tanra icchaya gela mora sesa visaya-roga"
SYNONYMS
gosani kahe—Sanatana Gosvami said; ye khandila—the person who has vanquished; ku-visaya-bhoga—enjoyment of sinful material life; tanra icchaya—by His desire; gela—has gone; mora—my; sesa—last bit; visaya-roga—material disease.
Sanatana Gosvami replied, “The Supreme Personality of Godhead has saved me from the sinful life of material existence.
By His desire, my last piece of material attraction is now gone.”
20.94
prasanna hana prabhu tanre krpa kaila
tanra krpaya prasna karite tanra sakti haila
SYNONYMS
prasanna hana—being very pleased; prabhu—Sri Caitanya Mahaprabhu; tanre—unto him; krpa kaila—offered His causeless mercy; tanra krpaya—by His mercy; prasna karite—to inquire; tanra—his; sakti haila—there was strength.
Being pleased with Sanatana Gosvami, Sri Caitanya Mahaprabhu bestowed His causeless mercy upon him.
By the Lord’s mercy, Sanatana Gosvami received the spiritual strength to inquire from Him.
20.95-96
purve yaiche raya-pase prabhu prasna kaila
tanra saktye ramananda tanra uttara dila
ihan prabhura saktye prasna kare sanatana
apane mahaprabhu kare ’tattva’-nirupana
SYNONYMS
purve—formerly; yaiche—as; raya-pase—unto Ramananda Raya; prabhu—Sri Caitanya Mahaprabhu; prasna kaila—inquired; tanra saktye—only by His mercy; ramananda—Ramananda Raya; tanra—his; uttara—answers; dila—gave; ihan—here; prabhura—of Sri Caitanya Mahaprabhu; saktye—by the strength; prasna—questions; kare—puts; sanatana—Sanatana Gosvami; apane—personally; mahaprabhu—Sri Caitanya Mahaprabhu; kare—does; tattva—the truth; nirupana—discerning.
Formerly, Sri Caitanya Mahaprabhu asked Ramananda Raya spiritual questions, and by the Lord’s causeless mercy, Ramananda Raya could properly reply.
Now, by the Lord’s mercy, Sanatana Gosvami questioned the Lord, and Sri Caitanya Mahaprabhu personally supplied the truth.
20.97
krsna-svarupa-madhuryais-
varya-bhakti-rasasrayam
tattvam sanatanayesah
krpayopadidesa sah
SYNONYMS
krsna-svarupa—of the real identity of Sri Krsna; madhurya—of conjugal love; aisvarya—of opulence; bhakti—of devotional service; rasa—of transcendental mellows; asrayam—the shelter; tattvam—the truth; sanatanaya—unto Sri Sanatana; isah—Sri Caitanya Mahaprabhu, the Supreme Lord; krpaya—by His causeless mercy; upadidesa—instructed; sah—He.
Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, personally told Sanatana Gosvami about Lord Krsna’s real identity.
He also told him about the Lord’s conjugal love, His personal opulence and the mellows of devotional service.
All these truths were explained to Sanatana Gosvami by the Lord Himself out of His causeless mercy.
20.98
tabe sanatana prabhura carane dhariya
dainya vinati kare dante trna lana
SYNONYMS
tabe—thereafter; sanatana—Sanatana Gosvami; prabhura—of Sri Caitanya Mahaprabhu; carane—the lotus feet; dhariya—catching; dainya—humility; vinati—bowing; kare—does; dante—in the teeth; trna—a straw; lana—taking.
Putting a straw in his mouth and bowing down, Sanatana Gosvami clasped the lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
20.99
"nica jati, nica-sangi, patita adhama
kuvisaya-kupe padi’ gonainu janama!
SYNONYMS
nica jati—born of a low family; nica-sangi—associated with low men; patita—fallen; adhama—the lowest; ku-visaya-kupe—in a well of material enjoyment; padi’-having fallen down; gonainu—I have passed; janama—my life.
Sanatana Gosvami said, "I was born in a low family, and my associates are all low-class men.
I myself am fallen and am the lowest of men.
Indeed, I have passed my whole life fallen in the well of sinful materialism.
PURPORT
Actually Sri Sanatana Gosvami belonged to a brahmana family because he belonged to the Sarasvata division of the brahmanas and was well cultured and well educated.
Somehow or other he accepted a ministership in the Muslim government; therefore he had to associate with meat-eaters, drunkards and gross materialists.
Sanatana Gosvami considered himself fallen, for in the association of such men, he also fell victim to material enjoyment.
Having passed his life in that way, he considered that he had wasted his valuable time.
This statement about how one can become fallen in this material world is made by the greatest authority in the Gaudiya Vaisnava-sampradaya.
Actually the whole world is presently fallen into material existence.
Everyone is a meat-eater, drunkard, woman hunter, gambler and whatnot.
People are enjoying material life by committing the four basic sins.
Although they are fallen, if they simply submit themselves at the lotus feet of Sri Caitanya Mahaprabhu, they will be saved from sinful reactions.
20.100
apanara hitahita kichui na jani!
gramya-vyavahare pandita, tai satya mani
SYNONYMS
apanara—of my personal self; hita—welfare; ahita—inauspiciousness; kichui—anything; na jani—I do not know; gramya-vyavahare—in ordinary dealings; pandita—a learned man; tai satya mani—I accept that as truth "I do not know what is beneficial for me and what is detrimental.
Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.
20.101
krpa kari’ yadi more kariyacha uddhara
apana-krpate kaha ’kartavya’ amara
SYNONYMS
krpa kari’—by Your causeless mercy; yadi—if; more—unto me; kariyacha—You have done; uddhara—deliverance; apana-krpate—by Your own mercy; kaha—please speak; kartavya amara—my duty "Out of Your causeless mercy, You have delivered me from the materialistic path.
Now, by the same causeless mercy, please tell me what my duty is.
20.102
’ke ami’, ’kene amaya jare tapa-traya’
iha nahi jani--’kemane hita haya’
SYNONYMS
ke ami—who am I; kene—why; amaya—unto me; jare—give trouble; tapa-traya—the three kinds of miserable conditions; iha—this; nahi jani—I do not know; kemane—how; hita—my welfare; haya—there is "Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?
PURPORT
The threefold material miseries are miseries arising from the body and the mind, miseries arising from dealings with other living entities, and miseries arising from natural disturbances.
Sometimes we suffer bodily when we are attacked by a fever, and sometimes we suffer mentally when a close relative dies.
Other living entities also cause us misery.
There are living entities born of the human embryo, of eggs, perspiration and vegetation.
Miserable conditions brought about by natural catastrophes are controlled by the higher demigods.
There may be severe cold or thunderbolts, or a person may be haunted by ghosts.
These threefold miseries are always before us, and they entrap us in a dangerous situation.
Padam padam yad vipadam.
There is danger in every step of life.
20.103
’sadhya’-’sadhana’-tattva puchite na jani
krpa kari’ saba tattva kaha ta’ apani"
SYNONYMS
sadhya—of the goal of spiritual life; sadhana—of the process of obtaining that goal; tattva—truth; puchite—to inquire; na jani—I do not know; krpa kari’-by Your causeless mercy; saba tattva—all such truths; kaha ta’ apani—please personally explain to me “Actually I do not know how to inquire about the goal of life and the process for obtaining it.
Being merciful upon me, please explain all these truths.”
20.104
prabhu kahe,--"krsna-krpa tomate purna haya
saba tattva jana, tomara nahi tapa-traya
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; kahe—said; krsna-krpa—the mercy of Krsna; tomate—on you; purna—full; haya—there is; saba tattva—all truths; jana—you know; tomara—of you; nahi—there is not; tapa-traya—the threefold miseries.
Sri Caitanya Mahaprabhu said, "Lord Krsna has bestowed His full mercy upon you so that all these things are known to you.
For you, the threefold miseries certainly do not exist.
20.105
krsna-sakti dhara tumi, jana tattva-bhava
jani’ dardhya lagi’ puche,--sadhura svabhava
SYNONYMS
krsna-sakti—the energy of Lord Krsna; dhara—process; tumi—you; jana—know; tattva-bhava—the factual position; jani’-although knowing all these things; dardhya lagi’-for the sake of strictness; puche—he inquires; sadhura—of the saintly persons; sva-bhava—the nature "Since you possess Lord Krsna’s potency, you certainly know these things.
However, it is the nature of a sadhu to inquire.
Although he knows these things, the sadhu inquires for the sake of strictness.
20.106
acirad eva sarvarthah
sidhyaty esam abhipsitah
sad-dharmasyavabodhaya
yesam nirbandhini matih
SYNONYMS
acirat—very soon; eva—certainly; sarva-arthah—the goal of life; sidhyati—becomes fulfilled; esam—of these persons; abhipsitah—desired; sat-dharmasya—of the path of progressive devotional service; avabodhaya—for understanding; yesam—those whose; nirbandhini—unflinching; matih—intelligence " ’Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal.’
PURPORT
This verse, quoted from the Naradiya Purana, is found in the Bhakti-rasamrta-sindhu (1.2.103).
20.107
yogya-patra hao tumi bhakti pravartaite
krame saba tattva suna, kahiye tomate
SYNONYMS
yogya-patra—fit person; hao—are; tumi—you; bhakti—devotional service; pravartaite—to propagate; krame—one after another; saba—all; tattva—truths; suna—please hear; kahiye—I shall speak; tomate—to you "You are fit to propagate the cult of devotional service.
Therefore gradually hear all the truths about it from Me.
I shall tell you about them.
20.108-109
jivera ’svarupa’ haya--krsnera ’nitya-dasa’
krsnera ’tatastha-sakti’ ’bhedabheda-prakasa
suryamsa-kirana, yaiche agni-jvala-caya
svabhavika krsnera tina-prakara ’sakti’ haya
SYNONYMS
jivera—of the living entity; sva-rupa—the constitutional position; haya—is; krsnera—of Lord Krsna; nitya-dasa—eternal servant; krsnera—of Lord Krsna; tatastha—marginal; sakti—potency; bheda-abheda—one and different; prakasa—manifestation; surya-amsa—part and parcel of the sun; kirana—a ray of sunshine; yaiche—as; agni-jvala-ca ya—molecular particle of fire; svabhavika—naturally; krsnera—of Lord Krsna; tina-prakara—three varieties; sakti—energies; haya—there are "It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire.
Krsna has three varieties of energy.
PURPORT
Srila Bhaktivinoda Thakura paraphrases these verses as follows: Sri Sanatana Gosvami asked Sri Caitanya Mahaprabhu, “Who am I?” In answer, the Lord replied, “You are a pure living entity.
You are neither the material body nor the subtle body composed of mind and intelligence.
Actually you are a spirit soul, eternal part and parcel of the Supreme Soul, Krsna.
Therefore you are His eternal servant.
You belong to Krsna’s marginal potency.
There are two worlds-the spiritual world and the material world-and you are situated between the material and spiritual potencies.
You have a relationship with both the material and spiritual worlds; therefore you are called the marginal potency.
You are related with Krsna as one and simultaneously different.
Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul.
Therefore your position is simultaneously one with and different from the Supreme Soul.
The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire.” Another explanation of these verses can be found in Adi-lila (Chapter Two, verse 96).
20.110
eka-desa-sthitasyagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam jagat
SYNONYMS
eka-desa—in one place; sthitasya—being situated; agneh—of fire; jyotsna—the illumination; vistarini—expanded everywhere; yatha—just as; parasya—of the illumination; vistarini—expanded everywhere; yatha—just as; parasya—of the Supreme; brahmanah—of the Absolute Truth; saktih—the energy; tatha—similarly; idam—this; akhilam—entire; jagat—universe " ’Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe.’
PURPORT
This is a quotation from the Visnu Purana (1.22.53).
20.111
krsnera svabhavika tina-sakti-parinati
cic-chakti, jiva-sakti, ara maya-sakti
SYNONYMS
krsnera—of Lord Krsna; svabhavika—natural; tina—three; sakti—of energies; parinati—transformations; cit-sakti—spiritual potency; jiva-sakti—spiritual sparks, living entities; ara—and; maya-sakti—illusory energy "Lord Krsna naturally has three energetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency.
20.112
visnu-saktih para prokta
ksetrajnakhya tatha para
avidya-karma-samjnan ya
trtiya saktir isyate
SYNONYMS
visnu-saktih—the potency of Lord Visnu; para—spiritual; prokta—it is said; ksetra-jna-akhya—the potency known as ksetrajna; tatha—as well as; para—spiritual; avidya—ignorance; karma—fruitive activities; samjna—known as; anya—other; trtiya—third; saktih—potency; isyate—known thus " ’Originally, Krsna’s energy is spiritual, and the energy known as the living entity is also spiritual.
However, there is another energy, called illusion, which consists of fruitive activity.
That is the Lord’s third potency.’
PURPORT
This is a quotation from the Visnu Purana (6.7.61).
For a further explanation of this verse, refer to the Adi-lila, Chapter Seven, verse 119.
20.113
saktayah sarva-bhavanam
acintya-jnana-gocarah
yato ’to brahmanas tas tu
sargadya bhava-saktayah
bhavanti tapatam srestha
pavakasya yathosnata
SYNONYMS
saktayah—energies; sarva-bhavanam—of all types of creation; acintya—inconceivable; jnana-gocarah—by the range of man’s knowledge; yatah—from whom; atah—therefore; brahmanah—from the Absolute Truth; tah—those; tu—but; sarga-adyah—bringing about creation, maintenance and annihilation; bhava-saktayah—the creative energies; bhavanti—are; tapatam—of all the ascetics; srestha—O chief; pavakasya—of fire; yatha—as; usnata—heat " ’All the creative energies, which are inconceivable to a common man, exist in the Supreme Absolute Truth.
These inconceivable energies act in the process of creation, maintenance and annihilation.
O chief of the ascetics, just as there are two energies possessed by fire-namely heat and light-these inconceivable creative energies are the natural characteristics of the Absolute Truth.’
PURPORT
This is a quotation from the Visnu Purana (1.3.2).
20.114
yaya ksetra-jna-saktih sa
vestita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
yaya—by which; ksetra-jna-saktih—the living entities, known as the ksetra-jna potency; sa—that potency; vestita—covered; nrpa—O King; sarva-ga—capable of going anywhere in the spiritual or material worlds; samsara-tapan—miseries due to the cycle of repeated birth and death; akhilan—all kinds of; avapnoti—obtains; atra—in this material world; santatan—arising from suffering or enjoying various kinds of reactions to fruitive activities " ’O King, the ksetra-jna-sakti is the living entity.
Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidya (nescience) potency, which covers his constitutional position.
PURPORT
This and the following verse are also quoted from the Visnu Purana (6.7.62-63).
20.115
taya tirohitatvac ca
saktih ksetra-jna-samjnita
sarva-bhutesu bhu-pala
taratamyena vartate
SYNONYMS
taya—by her; tirah-hitatvat—from being freed from the influence; ca—also; saktih—the potency; ksetra-jna—ksetra-jna; samjnita—known by the name; sarva-bhutesu—in different types of bodies; bhu-pala—O King; taratamyena—in different degrees; vartate—exists " ’This living entity, covered by the influence of nescience, exists in different forms in the material condition.
O King, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees.’
20.116
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
SYNONYMS
apara—inferior energy; iyam—this material world; itah—beyond this; tu—but; anyam—another; prakrtim—energy; viddhi—you must know; me—of Me; param—which is superior energy; jiva-bhutam—they are the living entities; maha-baho—O mighty-armed; yaya—by which; idam—this material world; dharyate—is being conducted; jagat—the cosmic manifestation " ’Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.’
PURPORT
This is a verse from Bhagavad-gita (7.5).
It is also quoted in the Adi-lila (Chapter Seven, verse 118).
20.117
krsna bhuli’ sei jiva anadi-bahirmukha
ataeva maya tare deya samsara-duhkha
SYNONYMS
krsna bhuli’-forgetting Krsna; sei jiva—that living entity; anadi—from time immemorial; bahih-mukha—attracted by the external feature; ataeva—therefore; maya—illusory energy; tare—to him; deya—gives; samsara-duhkha—miseries of material existence "Forgetting Krsna, the living entity has been attracted by the external feature from time immemorial.
Therefore the illusory energy (maya) gives him all kinds of misery in his material existence.
PURPORT
When the living entity forgets his constitutional position as an eternal servant of Krsna, he is immediately entrapped by the illusory, external energy.
The living entity is originally part and parcel of Krsna and is therefore the superior energy of Krsna.
He is endowed with inconceivable minute energy that works inconceivably within the body.
However, the living entity, forgetting his position, is situated in material energy.
The living entity is called the marginal energy because by nature he is spiritual but by forgetfulness he is situated in the material energy.
Thus he has the power to live either in the material energy or in the spiritual energy, and for this reason he is called marginal energy.
He is sometimes attracted by the external illusory energy when he stays in the marginal position, and this is the beginning of his material life.
When he enters the material energy, he is subjected to the threefold time measurement-past, present and future.
Past, present and future belong only to the material world; they do not exist in the spiritual world.
The living entity is eternal, and he existed before the creation of this material world.
Unfortunately he has forgotten his relationship with Krsna.
The living entity’s forgetfulness is described herein as anadi, which indicates that it has existed since time immemorial.
One should understand that due to his desire to enjoy himself in competition with Krsna, the living entity comes into material existence.
20.118
kabhu svarge uthaya, kabhu narake dubaya
dandya-jane raja yena nadite cubaya
SYNONYMS
kabhu—sometimes; svarge—to higher planetary systems; uthaya—he rises; kabhu—sometimes; narake—in hellish conditions of life; dubaya—he is drowned; dandya-jane—a criminal; raja—a king; yena—as; nadite—in the river; cubaya—dunks "In the material condition, the living entity is sometimes raised to higher planetary systems and material prosperity and sometimes drowned in a hellish situation.
His state is exactly like that of a criminal whom a king punishes by submerging him in water and then raising him again from the water.
PURPORT
In the Vedas it is stated, asango ’yam purusah: the living entity is always free from the contamination of the material world.
One who is not materially infected and who does not forget Krsna as his master is called nitya-mukta.
In other words, one who is eternally liberated from material contamination is called nitya-mukta.
From time immemorial the nitya-mukta living entity has always been a devotee of Krsna, and his only attempt has been to serve Krsna.
Thus he never forgets his eternal servitorship to Krsna.
Any living entity who forgets his eternal relationship with Krsna is under the sway of the material condition.
Bereft of the Lord’s transcendental loving service, he is subjected to the reactions of fruitive activity.
When he is elevated to the higher planetary systems due to worldly pious activities, he considers himself well situated, but when he is subjected to punishment, he thinks himself improperly situated.
Thus material nature awards and punishes the living entity.
When the living entity is materially opulent, material nature is rewarding him.
When he is materially embarrassed, material nature is punishing him.
20.119
bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo ’smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma
SYNONYMS
bhayam—fear; dvitiya-abhinivesatah—from the misconception of being a product of material energy; syat—arises; isat—from the Supreme Personality of Godhead, Krsna; apetasya—of one who has withdrawn (the conditioned soul); viparyayah—reversal of the position; asmrtih—no conception of his relationship with the Supreme Lord; tat-mayaya—because of the illusory energy of the Supreme Lord; atah—therefore; budhah—one who is wise; abhajet—must worship; tam—Him; bhaktya—by devotional service; ekaya—undiverted to karma and jnana; isam—the Supreme Personality of Godhead; guru—as the spiritual master; devata—the worshipable Lord; atma—the Supersoul " ’When the living entity is attracted by the material energy, which is separate from Krsna, he is overpowered by fear.
Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed.
In other words, instead of being the eternal servant of Krsna, he becomes Krsna’s competitor.
This is called viparyayo ’smrtih.
To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life.
He thus worships the Lord by the process of unalloyed devotional service.’
PURPORT
This is a quotation from Srimad-Bhagavatam (11.2.37).
It is an instruction given by Kavi Rsi, one of the nine saintly personalities called the nine Yogendras.
When Vasudeva, Krsna’s father, asked Devarsi Narada in Dvaraka about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras.
When Sri Narada Muni discoursed on bhagavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord.
The Lord is the Supersoul, spiritual master and worshipable Deity of all conditioned souls.
Not only is Krsna the supreme worshipful Deity for all living entities, but He is also the guru, or caitya-guru, the Supersoul who always gives the living entity good counsel.
Unfortunately the living entity neglects the Supreme Person’s instructions.
He thus identifies with material energy and is consequently overpowered by a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property.
All types of fruitive results actually come from the spirit soul, but because he has forgotten his real duty, he is embarrassed by many material consequences such as fear and attachment.
The only remedy is to revert to the service of the Lord and thus be saved from material nature’s unwanted harassment.
20.120
sadhu-sastra-krpaya yadi krsnonmukha haya
sei jiva nistare, maya tahare chadaya
SYNONYMS
sadhu—of saintly persons; sastra—of scriptures; krpaya—by the mercy; yadi—if; krsna-unmukha haya-one becomes Krsna conscious; sei—that; jiva—living entity; nistare—becomes liberated; maya—the illusory energy; tahare—him; chadaya—gives up "If the conditioned soul becomes Krsna conscious by the mercy of saintly persons who voluntarily preach scriptural injunctions and help him to become Krsna conscious, the conditioned soul is liberated from the clutches of maya, who gives him up.
PURPORT
A conditioned soul is one who has forgotten Krsna as his eternal master.
Thinking that he is enjoying the material world, the conditioned soul suffers the threefold miseries of material existence.
Saintly persons (sadhus), Vaisnava devotees of the Lord, preach Krsna consciousness on the basis of Vedic literature.
It is only by their mercy that the conditioned soul is awakened to Krsna consciousness.
When awakened, he is no longer eager to enjoy the materialistic way of life.
Instead, he devotes himself to the loving transcendental service of the Lord.
When one engages in the Lord’s devotional service, he becomes detached from material enjoyment bhaktih paresanubhavo viraktir
anyatra caisa trika eka-kalah (Bhag.11.2.42) This is the test by which one can tell whether he is advancing in devotional service.
One must be detached from material enjoyment.
Such detachment means that maya has actually given the conditioned soul liberation from illusory enjoyment.
When one is advanced in Krsna consciousness, he does not consider himself as good as Krsna.
Whenever he thinks that he is the enjoyer of material advantages, he is imprisoned in the bodily conception.
However, when he is freed from the bodily conception, he can engage in devotional service, which is his actual position of freedom from the clutches of maya.
This is all explained in the following verse from Bhagavad-gita (7.14).
20.121
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
SYNONYMS
daivi—belonging to the Supreme Lord; hi—certainly; esa—this; guna-mayi—made of the three modes; mama—My; maya—external energy; duratyaya—very difficult to surpass; mam—unto Me; eva—certainly; ye-those who; prapadyante—surrender fully; mayam—illusory energy; etam—this; taranti—cross over; te-they " ’This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.
But those who have surrendered unto Me can easily cross beyond it.’
20.122
maya-mugdha jivera nahi svatah krsna-jnana
jivere krpaya kaila krsna veda-purana
SYNONYMS
maya-mugdha—enchanted by the illusory energy; jivera—of the conditioned soul; nahi—there is not; svatah—automatically; krsna-jnana—knowledge of Krsna; jivere—unto the conditioned soul; krpaya—out of mercy; kaila—presented; krsna—Lord Krsna; veda-purana—the Vedic literature and the Puranas (supplements to the Vedic literature) "The conditioned soul cannot revive his Krsna consciousness by his own effort.
But out of causeless mercy, Lord Krsna compiled the Vedic literature and its supplements, the Puranas.
PURPORT
A conditioned soul is bewildered by the Lord’s illusory energy (maya).
Maya’s business is to keep the conditioned soul forgetful of his real relationship with Krsna.
Thus the living entity forgets his real identity as spirit soul, Brahman, and instead of realizing his factual position thinks himself the product of the material energy.
According to Srimad-Bhagavatam (1.7.5):
yaya sammohito jiva
atmanam tri-gunatmakam
paro ’pi manute ’nartham
tat-krtam cabhipadyate “Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.” This is a description of maya’s action upon the conditioned soul.
Thinking himself a product of the material energy, the conditioned soul engages in the service of material energy in so many ways.
He becomes the servant of lust, anger, greed and envy.
In this way one totally becomes a servant of the illusory energy.
Later, the bewildered soul becomes a servant of mental speculation, but in any case he is simply covered by the illusory energy.
Out of his causeless mercy and compassion, Krsna has compiled various Vedic literatures in His incarnation as Vyasadeva.
Vyasadeva is a saktyavesa-avatara of Lord Krsna.
He has very kindly presented these literatures to awaken the conditioned soul to his senses.
Unfortunately, at the present moment the conditioned souls are guided by demons who do not care to read the Vedic literatures.
Although there is an immense treasure-house of knowledge, people are engaged in reading useless literature that will give them no information on how to get out of the clutches of maya.
The purpose of the Vedic literatures is explained in the following verses.
20.123
’sastra-guru-atma’-rupe apanare janana
’krsna mora prabhu, trata’--jivera haya jnana
SYNONYMS
sastra-guru-atma-rupe—in the form of Vedic literature, the spiritual master and the Supersoul; apanare janana—informs about Himself; krsna—Lord Krsna; mora—my; prabhu—Lord; trata—deliver; jivera—of the conditioned soul; haya—there is; jnana—knowledge "The forgetful conditioned soul is educated by Krsna through the Vedic literatures, the realized spiritual master and the Supersoul.
Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Krsna is his eternal master and deliverer from the clutches of maya.
In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.
PURPORT
Being forgetful of his real position, the conditioned soul may take help from sastra, guru and the Supersoul within his heart.
Krsna is situated within everyone’s heart as the Supersoul.
As stated in Bhagavad-gita:
isvarah sarva-bhutanam
hrd-dese ’rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya “The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg.18.61) As the saktyavesa-avatara Vyasadeva, Krsna teaches the conditioned soul through Vedic literatures.
Krsna externally appears as the spiritual master and trains the conditioned soul to come to Krsna consciousness.
When his original Krsna consciousness is revived, the conditioned soul is delivered from the material clutches.
Thus a conditioned soul is always helped by the Supreme Personality of Godhead in three ways-by the scriptures, the spiritual master and the Supersoul within the heart.
The Lord is the deliverer of the conditioned soul and is accepted as the Supreme Lord of all living entities.
Krsna says in Bhagavad-gita (18.66):
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah This same instruction is found throughout all Vedic literature.
Sadhu, sastra and guru act as the representatives of Krsna, and the Krsna consciousness movement is also taking place all over the universe.
Whoever takes advantage of this opportunity becomes liberated.
20.124
veda-sastra kahe--’sambandha’ ’abhidheya’ ’prayojana’
’krsna’--prapya sambandha, ’bhakti’--praptyera sadhana
SYNONYMS
veda-sastra kahe—the Vedic literature instructs; sambandha—the conditioned soul’s relationship with the Lord; abhidheya—the regulated activities of the conditioned soul for reviving that relationship; prayojana—and the ultimate goal of life to be attained by the conditioned soul; krsna—Lord Krsna; prapya—to be awakened; sambandha—the original relationship; bhakti—devotional service; praptyera sadhana—the means of attaining Krsna "The Vedic literatures give information about the living entity’s eternal relationship with Krsna, which is called sambandha.
The living entity’s understanding of this relationship and acting accordingly is called abhidheya.
Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.
20.125
abhidheya-nama ’bhakti’ ’prema’--prayojana
purusartha-siromani prema maha-dhana
SYNONYMS
abhidheya—activities to revive one’s relationship; nama—named; bhakti—devotional service; prema—love of Godhead; prayojana—the ultimate goal of life; purusa-artha-siromani—the topmost interest of the living entity; prema—love of Godhead; maha-dhana—the greatest wealth "Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one’s original love of Godhead, which is the goal of life.
This goal is the living entity’s topmost interest and greatest wealth.
Thus one attains the platform of transcendental loving service unto the Lord.
PURPORT
The conditioned soul is bewildered by the external material energy, which fully engages him in a variety of sense gratification.
Due to engagement in material activities, one’s original Krsna consciousness is covered.
However, as the supreme father of all living entities, Krsna wants His sons to return home, back to Godhead; therefore He personally comes to deliver Vedic literatures like Bhagavad-gita.
He engages His confidential servants who serve as spiritual masters and enlighten the conditioned living entities.
Being present in everyone’s heart, the Lord gives the living entities the conscience whereby they can accept the Vedas and the spiritual master.
In this way the living entity can understand his constitutional position and his relationship with the Supreme Lord.
As personally enunciated by the Lord Himself in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyah: through the study of Vedanta, one may become fully aware of his relationship with the Supreme Lord and act accordingly.
In this way one may ultimately attain the platform of loving service to the Lord.
It is in the living entity’s best interest to understand the Supreme Lord.
Unfortunately, the living entities have forgotten; therefore Srimad-Bhagavatam says: na te viduh svartha-gatim hi visnum (Bhag.7.5.31).
Everyone wants to achieve life’s ultimate goal, but due to being absorbed in the material energy, we waste our time with sense gratification.
Through the study of Vedic literatures-of which the essence is Bhagavad-gita-one comes to Krsna consciousness.
Thus one engages in devotional service, called abhidheya.
When actually developed, love of Godhead is called prayojana, the living entity’s ultimate goal.
When one becomes fully Krsna conscious, he has attained the perfection of life.
20.126
krsna-madhurya-sevananda-praptira karana
krsna-seva kare, ara krsna-rasa-asvadana
SYNONYMS
krsna-madhurya—of an intimate relationship with Krsna; seva-ananda—of pleasure from rendering service unto Him; praptira—of achievement; karana—because; krsna-seva kare—one renders service to Krsna; ara—and; krsna-rasa—of the mellows of such service; asvadana—tasting "When one attains the transcendental bliss of an intimate relationship with Krsna, he renders service to Him and tastes the mellows of Krsna consciousness.
20.127
ihate drstanta--yaiche daridrera ghare
’sarvajna’ asi’ duhkha dekhi’ puchaye tahare
SYNONYMS
ihate—in this connection; drstanta—the example; yaiche—just as; daridrera ghare—in the house of a poor man; sarva-jna—an astrologer; asi’-coming; duhkha—distressed condition; dekhi’-seeing; puchaye tahare—inquires from him "The following example may be given.
Once a learned astrologer came to the house of a poor man and, seeing his distressed condition, questioned him.
PURPORT
Sometimes we go to an astrologer or palmist when we are in a distressed condition or when we want to know the future.
The living entity in conditioned life is always distressed by the threefold miseries of material existence.
Under the circumstances, he is inquisitive about his position.
For instance, Sanatana Gosvami approached the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, to ask Him why he was in a distressed condition.
This is the position of all conditioned souls.
We are always in a distressed condition, and an intelligent man naturally becomes inquisitive.
This position is called brahma-jijnasa.
Athato brahma-jijnasa (Vedanta-sutra 1.1.1).
Brahma here refers to Vedic literature.
One should consult Vedic literature to know why the conditioned soul is always in a distressed condition.
Vedic literatures are meant to free the conditioned soul from the miserable conditions of material existence.
In this chapter, the story of the astrologer Sarvajna and the poor man is very instructive.
20.128
’tumi kene duhkhi, tomara ache pitr-dhana
tomare na kahila, anyatra chadila jivana"
SYNONYMS
tumi—you; kene—why; duhkhi—distressed; tomara—your; ache—there is; pitr-dhana—the riches of your father; tomare—unto you; na kahila—he did not disclose; anyatra—somewhere else; chadila—gave up; jivana—his life "The astrologer asked, ’Why are you unhappy? Your father was very wealthy, but he did not disclose his wealth to you because he died elsewhere?’
20.129
sarvajnera vakye kare dhanera uddese
aiche veda-purana jive ’krsna’ upadese
SYNONYMS
sarvajnera—of the astrologer; vak ye—the words; kare—make; dhanera—of the riches; uddese—news; aiche—similarly; veda-purana—Vedic literatures; jive—unto the living entity, the conditioned soul; krsna—of Lord Krsna; upadese—instructs "Just as the words of the astrologer Sarvajna gave news of the poor man’s treasure, Vedic literatures advise one about Krsna consciousness when one is inquisitive to know why he is in a distressed material condition.
20.130
sarvajnera vakye mula-dhana anubandha
sarva-sastre upadese, ’sri-krsna’--sambandha
SYNONYMS
sarvajnera—of the astrologer; vakye—by the assurance; mula-dhana—with the treasure; anubandha—connection; sarva-sastre—all Vedic literatures; upadese—instruct; sri-krsna—Lord Sri Krsna, the Supreme Personality of Godhead; sam-bandha—the central connection "By the words of the astrologer, the poor man’s connection with the treasure was established.
Similarly, Vedic literature advises us that our real connection is with Sri Krsna, the Supreme Personality of Godhead.
PURPORT
In Bhagavad-gita (7.26), Sri Krsna says:
vedaham samatitani
vartamanani carjuna
bhavisyani ca bhutani
mam tu veda na kascana “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come.
I also know all living entities, but Me no one knows.” Thus Krsna knows the cause of the distressed condition of the conditioned soul.
He therefore descends from His original position to instruct the conditioned soul and inform him about his forgetfulness of his relationship with Krsna.
Krsna exhibits Himself in His relationships in Vrndavana and at the Battle of Kuruksetra so that people will be attracted to Him and will again return home, back to Godhead.
Krsna also says in Bhagavad-gita that He is the proprietor of all universes, the enjoyer of everything that be and the friend of everyone.
Suhrdam sarva-bhutanam jnatva mam santim rcchati (Bg.5.29).
If we revive our original intimate relationship with Krsna, our distressed condition in the material world will be mitigated.
Everyone is trying to adjust to the distressed conditions of material existence, but the basic problems cannot be solved unless one is in an intimate relationship with Krsna.
20.131
’bapera dhana ache’--jnane dhana nahi paya
tabe sarvajna kahe tare praptira upaya
SYNONYMS
bapera dhana ache—the father has some treasure; jnane—by this knowledge; dhana—treasure; nahi paya—one does not get; tabe—then; sarvajna—the astrologer; kahe—says; tare—unto the poor man; praptira upaya—the means of getting the treasure "Although being assured of his father’s treasure, the poor man cannot acquire this treasure by such knowledge alone.
Therefore the astrologer had to inform him of the means whereby he could actually find the treasure.
20.132
’ei sthane ache dhana’--yadi daksine khudibe
’bhimarula-baruli’ uthibe, dhana na paibe
SYNONYMS
ei sthane—at this place; ache—is; dhana—treasure; yadi—if; daksine—on the southern side; khudibe—you will dig; bhimarula-baruli—wasps and drones; uthibe—will rise; dhana—the riches; na paibe—you will not get "The astrologer said, ’The treasure is in this place, but if you dig toward the southern side, the wasps and drones will rise, and you will not get your treasure.
20.133
’pascime’ khudibe, taha ’yaksa’ eka haya
se vighna karibe,--dhane hata na padaya
SYNONYMS
pascime—on the western side; khudibe—if you dig; taha—there; yaksa—ghost; eka—one; haya—there is; se—he; vighna karibe—will create disturbances; dhane—on the treasure; hata—hand; na—not; padaya—touches " ’If you dig on the western side, there is a ghost who will create such a disturbance that your hands will not even touch the treasure.
20.134
’uttare’ khudile ache krsna ’ajagare’
dhana nahi pabe, khudite gilibe sabare
SYNONYMS
uttare—on the northern side; khudile—if you dig; ache—there is; krsna—black; ajagare—snake; dhana—treasure; nahi—not; pabe—you will get; khudite—digging; gilibe—will devour; sabare—everyone " ’If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure.
20.135
purva-dike tate mati alpa khudite
dhanera jhari padibeka tomara hatete
SYNONYMS
purva-dike—on the eastern side; tate—there; mati—the dirt; alpa—small quantity; khudite—digging; dhanera—of the treasure; jhari—the pot; padibeka—you will get; tomara—your; hatete—in the hands " ’However, if you dig up a small quantity of dirt on the eastern side, your hands will immediately touch the pot of treasure.’
PURPORT
The Vedic literatures, including the Puranas, state that according to the position of the conditioned soul, there are different processes-karma-kanda, jnana-kanda, the yogic process and the bhakti-yoga process.
Karma-kanda is compared to wasps and drones that will simply bite if one takes shelter of them jnana-kanda, the speculative process, is simply like a ghost who creates mental disturbances.
Yoga, the mystic process, is compared to a black snake that devours people by the impersonal cultivation of kaivalya.
However, if one takes to bhakti-yoga, he becomes quickly successful.
In other words, through bhakti-yoga, one’s hands touch the hidden treasure without difficulty.
Therefore it is said in Bhagavad-gita: vedais ca sarvair aham eva vedyah.
One has to take to devotional service.
Although the Vedas enjoin one to search out Krsna and take shelter at His lotus feet, other Vedic processes will not help.
According to Bhagavad-gita, only the bhakti process is said to be definitive.
Bhaktya mam abhijanati.
This is the conclusive statement of the Vedas, and one has to accept this process if one is serious in searching for Krsna, the Supreme Personality of Godhead.
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura gives the following statement.
The eastern side represents devotional service to Lord Krsna.
The southern side represents the process of fruitive activity (karma-kanda), which ends in material gain.
The western side represents jnana-kanda, the process of mental speculation, sometimes called siddhi-kanda.
The northern side represents the speculative method sometimes known as the mystic yoga system.
It is only the eastern side, devotional service, that enables one to attain life’s real goal.
On the southern side, there are fruitive activities by which one is subject to the punishment of Yamaraja.
When one follows the system of fruitive activity, his material desires remain prominent.
Consequently the results of this process are compared to wasps and drones.
The living entity is bitten by the wasps and drones of fruitive activity and thus suffers in material existence birth after birth.
One cannot be free from material desires by following this process.
The propensity for material enjoyment never ends.
Therefore the cycle of birth and death continues, and the spirit soul suffers perpetually.
The mystic yoga process is compared to a black snake that devours the living entity and injects him with poison.
The ultimate goal of the yoga system is to become one with the Absolute.
This means finishing one’s personal existence.
However, the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence.Bhagavad-gita confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future.
Artificially trying to become one with the Absolute is suicidal.
One cannot annihilate his natural condition.
A yaksa, a protector of riches, will not allow anyone to take away riches for enjoyment.
Such a demon will simply create disturbances.
In other words, a devotee will not depend on his material resources but on the mercy of the Supreme Personality of Godhead, who can give real protection.
This is called raksisyatiti visvasah or (in the Bengali poetry of Bhaktivinoda Thakura’s Saranagati), ’avasya raksibe krsna’-visvasa palana.
The surrendered soul must accept the fact that his real protector is Krsna, not his material acquisitions.
Considering all these points, devotional service to Krsna is the real treasure house for the living entity.
When one comes to the platform of devotional service, he always remains opulent in the association of the Supreme Personality of Godhead.
One who is bereft of devotional service is swallowed by the black snake of the yoga system and bitten by the wasps and drones of fruitive activity, and he suffers consequent material miseries.
Sometimes the living entity is misled into trying to merge into spiritual existence, thinking himself as good as the Supreme Personality of Godhead.
This means that when he comes to the spiritual platform, he will be disturbed and will again return to the material platform.
According to Srimad-Bhagavatam (10.2.32):
ye ’nye ’ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah Such people may become sannyasis, but unless they take shelter of Krsna’s lotus feet, they will return to the material platform to perform philanthropic activities.
In this way, one’s spiritual life is lost.
This is to be understood as being devoured by the black snake.
20.136
aiche sastra kahe,--karma, jnana, yoga tyaji’
’bhaktye’ krsna vasa haya, bhaktye tanre bhaji
SYNONYMS
aiche—in that way; sastra kahe—Vedic literatures confirm; karma—fruitive activities; jnana—speculative knowledge; yoga—the mystic yoga system; tyaji’-giving up; bhaktye—by devotional service; krsna—the Supreme Absolute Personality of Godhead; vasa haya—becomes satisfied; bhaktye—by devotional service; tanre—Him; bhaji—we worship "Revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Krsna can be fully satisfied.
20.137
na sadhayati mam yogo
na sankhyam dharma uddhava
na svadhyayas tapas tyago
yatha bhaktir mamorjita
SYNONYMS
na—never; sadhayati—causes to remain satisfied; mam—Me; yogah—the process of control; na—nor; sankhyam—the process of gaining philosophical knowledge about the Absolute Truth; dharmah—such an occupation; uddhava—My dear Uddhava; na—nor; svadhyayah—study of the Vedas; tapah—austerities; tyagah—renunciation, acceptance of sannyasa, or charity; yatha—as much as; bhaktih—devotional service; mama—unto Me; urjita—developed.
TRANSLATION (The Supreme Personality of Godhead, Krsna, said:) " ’My dear Uddhava, neither through astanga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyasa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.’
PURPORT
This is a quotation from Srimad-Bhagavatam (11.14.20).
The explanation for this verse is given in Adi-lila (17.76).
20.138
bhaktyaham ekaya grahyah
sraddhayatma priyah satam
bhaktih punati man-nistha
sva-pakan api sambhavat
SYNONYMS
bhaktya—by devotional service; aham—I, the Supreme Personality of Godhead; ekaya—unflinching; grahyah—obtainable; sraddhaya—by faith; atma—the most dear; priyah—to be served; satam—by the devotees; bhaktih—the devotional service; punati—purifies; mat-nistha—fixed only on Me; sva-pakan—the lowest of human beings, who are accustomed to eat dogs; api—certainly; sambhavat—from all faults due to birth and other circumstances " ’Being very dear to the devotees and sadhus, I am attained through unflinching faith and devotional service.
This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters.
That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.’
PURPORT
This verse is from Srimad-Bhagavatam (11.14.21).
20.139
ataeva ’bhakti’--krsna-praptyera upaya
’abhidheya’ bali’ tare sarva-sastre gaya
SYNONYMS
ataeva-therefore; bhakti-devotional service; krsna-praptyera-of achieving the lotus feet of Krsna; upaya-the only means; abhidheya-abhidheya; bali’-calling; tare-this system; sarva-sastre-in all revealed scriptures; gaya-is described "The conclusion is that devotional service is the only means to approach the Supreme Personality of Godhead.
This system is therefore called abhidheya.
This is the verdict of all revealed scriptures.
PURPORT
As stated in Bhagavad-gita (18.55) bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram “One can understand the Supreme Personality as He is only by devotional service.
And when one is in full consciousness of the Supreme Lord by such devotion, he can enter the kingdom of God.” The aim of life is to get rid of the material conditioning and enter into spiritual existence.
Although the sastras prescribe different methods for different men, the Supreme Personality of Godhead says that one ultimately must accept the path of devotional service as the assured path of spiritual advancement.
Devotional service to the Lord is the only process actually confirmed by the Lord.
Sarva-dharman parityajya mam ekam saranam vraja (Bg.18.66).
One must become a devotee if one wants to return home, back to Godhead, and become eternally blissful.
20.140
dhana paile yaiche sukha-bhoga phala paya
sukha-bhoga haite duhkha apani palaya
SYNONYMS
dhana paile—when one gets riches; yaiche—just as; sukha-bhoga—enjoyment of happiness; phala—result; paya—one gets; sukha-bhoga—real enjoyment of happiness; haite—from; duhkha—all distresses; apani—themselves; palaya—run away "When one actually becomes rich, he naturally enjoys all kinds of happiness.
When one is actually in a happy mood, all distressful conditions go away by themselves.
No extraneous endeavor is needed.
20.141
taiche bhakti-phale krsne prema upajaya
preme krsnasvada haile bhava nasa paya
SYNONYMS
taiche—similarly; bhakti-phale—by the result of devotional service; krsne—unto Lord Krsna; prema—love; upajaya—arises; preme—in devotional love; krsna-asvada—tasting the association of Lord Krsna; haile—when there is; bhava—the distress of the repetition of birth and death; nasa—annihilation; paya—obtains "Similarly, as a result of bhakti, one’s dormant love for Krsna awakens.
When one is so situated that he can taste the association of Lord Krsna, material existence, the repetition of birth and death, comes to an end.
20.142
daridrya-nasa, bha va-ksa ya,--premera ’phala’ naya
prema-sukha-bhoga--mukhya prayojana haya
SYNONYMS
daridrya-nasa—the end of poverty-stricken life; bhava-ksaya—annihilation of material existence; premera—of love of Godhead; phala—the result; naya—certainly is not; prema-sukha-bhoga—enjoyment of the happiness of love of God; mukhya—chief; prayojana—goal of life; haya—is "The goal of love of Godhead is not to become materially rich or free from material bondage.
The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss.
PURPORT
The results of devotional service are certainly not material benefits or liberation from material bondage.
The goal of devotional service is to be eternally situated in the loving service of the Lord and to enjoy spiritual bliss from that service.
One is said to be in a poverty-stricken condition when one forgets the Supreme Personality of Godhead.
One has to end such a life of poverty in order to automatically end the miserable conditions of material existence.
One is automatically liberated from material enjoyment when one tastes the service of Krsna.
One does not have to endeavor separately for opulence.
Opulence automatically comes to the pure devotee, even though he does not desire material happiness.
20.143
veda-sastre kahe sambandha, abhidheya, prayojana
krsna, krsna-bhakti, prema,--tina maha-dhana
SYNONYMS
veda-sastre—in Vedic literature; kahe—it is said; sambandha—relationship; abhidheya—execution; pra yojana—goal; krsna—Lord Krsna; krsna-bhakti—devotional service to the Lord; prema—love of Godhead; tina—these three; maha-dhana—the supreme treasure "In Vedic literatures, Krsna is the central point of attraction, and His service is our activity.
To attain the platform of love of Krsna is life’s ultimate goal.
Therefore Krsna, Krsna’s service and love of Krsna are the three great riches of life.
20.144
vedadi sakala sastre krsna--mukhya sambandha
tanra jnane anusange yaya maya-bandha
SYNONYMS
veda-adi—beginning with the Vedas; sakala—all; sastre—in the revealed scriptures; krsna—Lord Krsna; mukhya—chief; sambandha—central point or central attraction; tanra jnane—by knowledge of Him; anusange—simultaneously; yaya—goes away; maya-bandha—the bondage of material existence "In all revealed scriptures, beginning with the Vedas, the central point of attraction is Krsna.
When complete knowledge of Him is realized, the bondage of maya, the illusory energy, is automatically broken.
20.145
vyamohaya caracarasya jagatas te te puranagamas
tam tam eva hi devatam paramikam jalpantu kalpavadhi
siddhante punar eka eva bhagavan visnuh samastagama-
vyaparesu vivecana-vyatikaram nitesu nisciyate
SYNONYMS
vyamohaya—to increase the illusion and ignorance; cara-acarasya—of all living entities, moving and nonmoving; jagatah—of the world; te te—those respective; purana—the supplementary Vedic literatures called the Puranas; agamah—and Vedas; tam tam—that respective; eva hi—certainly; devatam—demigod; paramikam—as supreme; jalpantu—let them speak about; kalpa-avadhi—until the end of the millennium; siddhante—in conclusion; punah—but; ekah—one; eva—only; bhagavan—Supreme Personality of Godhead; visnuh—Lord Visnu; samasta—all; agama—of the Vedas; vyaparesu—in the dealings; vivecana-vyatikaram—to collective consideration; nitesu—when forcibly brought; nisciyate—is established " ’There are many types of Vedic literatures and supplementary Puranas.
In each of them there are particular demigods who are spoken of as the chief demigods.
This is just to create an illusion for moving and nonmoving living entities.
Let them perpetually engage in such imaginations.
However, when one analytically studies all these Vedic literatures collectively, he comes to the conclusion that Lord Visnu is the one and only Supreme Personality of Godhead.’
PURPORT
This is a verse from the Padma Purana.
20.146
mukhya-gauna-vrtti, kimva anvaya-vyatireke
vedera pratijna kevala kahaye krsnake
SYNONYMS
mukhya—chief; gauna—secondary; vrtti—meaning; kimva—or; anvaya-vyatireke—directly or indirectly; vedera pratijna—ultimate declaration of the Vedas; kevala—only; kahaye—speaks; krsnake—about Krsna "When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly the ultimate declaration of Vedic knowledge points to Lord Krsna.
20.147-148
kim vidhatte kim acaste
kim anudya vikalpayet
ity asya hrdayam loke
nanyo mad veda kascana
mam vidhatte ’bhidhatte mam
vikalpyapohyate hy aham
etavan sarva-vedarthah
sabda asthaya mam bhidam
maya-matram anudyante
pratisidhya prasidati
SYNONYMS
kim—what; vidhatte—direct; kim—what; acaste—declare; kim—what; anudya—taking as the object; vikalpayet—may conjecture; iti—thus; asyah—of the Vedic literature; hrdayam—intention; loke—in this world; na—not; anyah—other; mat—than Me; veda—knows; kascana—anyone; mam—Me; vidhatte—they ordain; abhidhatte—set forth; mam—Me; vikalpya—speculating; aphyate—am fixed; hi—certainly; aham—I; etavan—of such measures; sarva-veda-arthah—the purport of the Vedas; sabdah—the Vedas; asthaya—taking shelter of; mam—Me; bhidam—different; maya—illusory energy; matram—only; anudya—saying; ante—at the end; pratisidhya—driving away; prasidati—gets satisfaction " ’What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things.
Now you should know that all these activities are aimed at ordaining and setting forth Me.
The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding.
Everyone is speculating about Me.
The essence of all Vedic literatures is to distinguish Me from maya.
By considering the illusory energy, one comes to the platform of understanding Me.
In this way one becomes free from speculation about the Vedas and comes to Me as the conclusion.
Thus one is satisfied.’
PURPORT
These two verses are quoted from Srimad-Bhagavatam (11.21.42,43).
When Uddhava asked Krsna about the purpose of Vedic speculation, the Lord informed him of the process of understanding Vedic literature.
The Vedas are composed of karma-kanda, jnana-kanda and upasana-kanda.
If one analytically studies the purpose of the Vedas, he understands that by karma-kanda, sacrificial activity, one comes to the conclusion of jnana-kanda, speculative knowledge.
After speculation, one comes to the conclusion that worship of the Supreme Personality of Godhead is the ultimate.
When one comes to this conclusion, he becomes fully satisfied.
20.149
krsnera svarupa--ananta, vaibhava--apara
cic-chakti, maya-sakti, jiva-sakti ara
SYNONYMS
krsnera sva-rupa—the transcendental form of Krsna; ananta—unlimitedly expanded; vaibhava—opulence; apara—unlimited; cit-sakti—internal potency; maya-sakti—external potency; jiva-sakti—marginal potency; ara—and "The transcendental form of Lord Krsna is unlimited and also has unlimited opulence.
He possesses the internal potency, external potency and marginal potency.
20.150
vaikuntha, brahmanda-gana--sakti-karya ha ya
svarupa-sakti sakti-karyera--krsna samasraya
SYNONYMS
vaikuntha—the spiritual world; brahmanda-gana—universes of the material world; sakti-karya haya—they are all activities of Krsna’s potencies; svarupa-sakti—of the internal potency; sakti-karyera—of the activities of the external potency; krsna—Lord Krsna; samasraya—the original source "Both the material and spiritual world are transformations of Krsna’s internal and external potencies.
Therefore Krsna is the original source of both material and spiritual manifestations.
20.151
dasame dasamam laksyam
asritasraya-vigraham
sri-krsnakhyam param dhama
jagad-dhama namami tat
SYNONYMS
dasame—in the Tenth Canto; dasamam—the tenth subject matter; laksyam—to be seen; asrita—of the sheltered; asraya—of the shelter; vigraham—who is the form; sri-krsna-akhyam—known as Lord Sri Krsna; param—supreme; dhama—abode; jagat-dhama—the abode of the universes; namami—I offer my obeisances; tat—to Him " ’The Tenth Canto of Srimad-Bhagavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls.
He is known as Sri Krsna, and He is the ultimate source of all the universes.
Let me offer my obeisances unto Him.’
PURPORT
This is a quotation from Bhavartha-dipika, Sridhara Svami’s commentary on Srimad-Bhagavatam (10.1.1).
In the Tenth Canto of Srimad-Bhagavatam there is a description of the asraya-tattva, Sri Krsna.
There are two tattvas-asraya-tattva and asrita-tattva.
Asraya-tattva is the objective, and asrita-tattva is the subjective.
Since the lotus feet of Lord Sri Krsna are the shelter of all devotees, Sri Krsna is called param dhama.
In Bhagavad-gita it is stated:
param brahma param dhama pavitram paramam bhavan.
Everything is resting under the lotus feet of Krsna.
In Srimad-Bhagavatam (10.14.58) it is stated:
samasrita ye pada-pallava-plavam
mahat-padam punya-yaso-murareh Under the lotus feet of Sri Krsna, the entire mahat-tattva is existing.
Since everything is under Sri Krsna’s protection, Sri Krsna is called asraya-tattva.
Everything else is called asrita-tattva.
The material creation is also called asrita-tattva.
Liberation from material bondage and the attainment of the spiritual platform are also asrita-tattva.
Krsna is the only asraya-tattva.
In the beginning of the creation there are Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu.
They are also asraya-tattva.
Krsna is the cause of all causes (sarva-karana-karanam).
To understand Krsna perfectly, one has to make an analytical study of asraya-tattva and asrita-tattva.
20.152
krsnera svarupa-vicara suna, sanatana
advaya-jnana-tattva, vraje vrajendra-nandana
SYNONYMS
krsnera—of Lord Krsna; svarupa-vicara—consideration of the eternal form; suna—please hear; sanatana—My dear Sanatana; advaya-jnana-tattva—the Absolute Truth without duality; vraje—in Vrndavana; vrajendra-nandana—the son of Nanda Maharaja "O Sanatana, please hear about the eternal form of Lord Krsna.
He is the Absolute Truth, devoid of duality but present in Vrndavana as the son of Nanda Maharaja.
20.153
sarva-adi, sarva-amsi, kisora-sekhara
cid-ananda-deha, sarvasraya, sarvesvara
SYNONYMS
sarva-adi—origin of everything; sarva-amsi—sum total of all parts and parcels; kisora-sekhara—the supreme youth; cit-ananda-deha—a body of spiritual blissfulness; sarva-asraya—shelter of everyone; sarva-isvara—master of everyone "Krsna is the original source of everything and the sum total of everything.
He appears as the supreme youth, and His whole body is composed of spiritual bliss.
He is the shelter of everything and master of everyone.
PURPORT
Krsna is the origin of all visnu-tattvas, including Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu.
He is the ultimate goal of Vaisnava philosophy.
Everything emanates from Him.
His body is completely spiritual and is the source of all spiritual being.
Although He is the source of everything, He Himself has no source.
Advaitam acyutam anadim ananta-rupam, adyam purana-purusam nava-yauvanam ca.
Although He is the supreme source of everyone, He is still always a fresh youth.
20.154
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
isvarah—the controller; paramah—supreme; krsnah—Lord Krsna; sat—eternal existence; cit—absolute knowledge; ananda—absolute bliss; vigrahah—whose form; anadih—without beginning; adih—the origin; govindah—Lord Govinda; sarva-karana-karanam—the cause of all causes " ’Krsna, who is known as Govinda, is the supreme controller.
He has an eternal, blissful, spiritual body.
He is the origin of all.
He has no other origin, for He is the prime cause of all causes.’
PURPORT
This is the first verse of the Fifth Chapter of Brahma-samhita.
20.155
svayam bhagavan krsna, ’govinda’ para nama
sarvaisvarya-purna yanra goloka--nitya-dhama
SYNONYMS
sva yam—personally; bhagavan—the Supreme Personality of Godhead; krsna—Krsna; govinda—Govinda; para nama—another name; sarva-aisvarya-purna—full of all opulences; yanra—whose; goloka—Goloka Vrndavana; nitya-dhama—eternal abode "The original Supreme Personality of Godhead is Krsna.
His original name is Govinda.
He is full of all opulences, and His eternal abode is known as Goloka Vrndavana.
20.156
ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
ete—these; ca—and; amsa—plenary portions; kalah—parts of plenary portions; pumsah—of the purusa-avataras; krsnah—Lord Krsna; tu—but; bhagavan—the Supreme Personality of Godhead; svayam—Himself; indra-ari—the enemies of Lord Indra; vyakulam—full of; lokam—the world; mrdayanti—make happy; yuge yuge—at the right time in each age " ’All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purusa-avataras.
But Krsna is the Supreme Personality of Godhead Himself.
In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.’
PURPORT
This is a quotation from Srimad-Bhagavatam (1.3.28).
See also Adi-lila, Chapter Two, verse 67.
20.157
jnana, yoga, bhakti,--tina sadhanera vase
brahma, atma, bhagavan--trividha prakase
SYNONYMS
jnana—knowledge; yoga—mystic power; bhakti—devotional service; tina—three; sadhanera—of the processes of spiritual life; vase—under the control; brahma—impersonal Brahman; atma—localized Paramatma; bhagavan—the Supreme Personality of Godhead; tri-vidha prakase—three kinds of manifestation "There are three kinds of spiritual processes for understanding the Absolute Truth-the processes of speculative knowledge, mystic yoga and bhakti-yoga.
According to these three processes, the Absolute Truth is manifested as Brahman, Paramatma and Bhagavan.
20.158
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
SYNONYMS
vadanti—they say; tat—that; tattva-vidah—learned souls; tattvam—the Absolute Truth; yat—which; jnanam—knowledge; advayam—nondual; brahma—Brahman; iti—thus; paramatma—Paramatma; iti—thus; bhagavan—Bhagavan; iti—thus; sabdyate—is known " ’Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.’
PURPORT
This is a quotation from Srimad-Bhagavatam (1.2.11).
For an explanation, see also Adi-lila, Chapter Two, verse 11.
Those who are interested in the impersonal Brahman effulgence which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge.
Those who are interested in practicing mystic yoga can attain the localized aspect of Paramatma.
As stated in Bhagavad-gita, isvarah sarva-bhutanam hrd-dese ’rjuna tisthati: the Supreme Personality of Godhead is situated within the heart as Paramatma.
He witnesses the activities of the living entities and gives them permission to act.
20.159
brahma--anga-kanti tanra, nirvisesa prakase
surya yena carma-cakse jyotirmaya bhase
SYNONYMS
brahma—the impersonal Brahman effulgence; anga-kanti—the bodily rays; tanra—of Him; nirvisesa—without varieties; prakase—manifestation; surya yena—exactly like the sun; carma-cakse—with our ordinary material eyes; jyotih-maya—simply effulgent; bhase—appears "The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Krsna’s bodily effulgence.
It is exactly like the sun.
When the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.
20.160
yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi-vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
SYNONYMS
yasya—of whom; prabha—the effulgence; prabhavatah—of one who excels in power; jagat-anda—of universes; koti-kotisu—in millions and millions; asesa—unlimited; vasudha-adi—with planets and other manifestations; vibhuti—with opulences; bhinnam—becoming variegated; tat—that; brahma—Brahman; niskalam—without parts; anantam—unlimited; asesa-bhutam—being complete; govindam—Lord Govinda; adi-purusam—the original person; tam—Him; aham—I; bhajami—worship " ’I worship Govinda, the primeval Lord, who is endowed with great power.
The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.’
PURPORT
This verse is quoted from Brahma-samhita (5.40).
For an explanation, refer to Adi-lila, Chapter Two, verse 14.
20.161
paramatma yenho, tenho krsnera eka amsa
atmara ’atma’ haya krsna sarva-avatamsa
SYNONYMS
paramatma—the Supersoul within the heart; yenho—who; tenho—He; krsnera—of Lord Krsna; eka—one; amsa—plenary portion; atmara—of the soul; atma—the soul; haya—is; krsna—Lord Krsna; sarva—of everything; avatamsa—source "The Paramatma, the Supersoul feature, is the partial plenary portion of the Supreme Personality of Godhead, who is the original source of all living entities.
It is also Krsna who is the original source of Paramatma.
20.162
krsnam enam avehi tvam
atmanam akhilatmanam
jagad-dhitaya so ’py atra
dehivabhati mayaya
SYNONYMS
krsnam—in the Supreme Personality of Godhead; enam—this; avehi—just try to understand; tvam—you; atmanam—the soul; akhila-atmanam—of all living entities; jagat-hita-ya—the benefit of the whole universe; sah—He; api—certainly; atra—here; dehi—a human being; iva—like; abhati—appears; mayaya—by His internal potency " ’You should know Krsna as the original soul of all atmas (living entities).
For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being.
He has done this with the strength of His own internal potency.’
PURPORT
This is a quotation from Srimad-Bhagavatam (10.14.55).
Pariksit Maharaja asked Sukadeva Gosvami why Krsna was so beloved by the residents of Vrndavana, who loved Him even more than their own offspring or life itself.
At that time Sukadeva Gosvami replied that everyone’s atma, or soul, is very, very dear, especially to all living entities who have accepted material bodies.
However, that atma, the spirit soul, is part and parcel of Krsna.
For this reason, Krsna is very dear to every living entity.
Everyone’s body is very dear to oneself, and one wants to protect the body by all means because within the body the soul is living.
Due to the intimate relationship between the soul and the body, the body is important and dear to everyone.
Similarly, the soul, being part and parcel of Krsna, the Supreme Lord, is very, very dear to all living entities.
Unfortunately, the soul forgets his constitutional position and thinks he is only the body (deha-atma-bud-dhi).
Thus the soul is subjected to the rules and regulations of material nature.
When a living entity, by his intelligence, reawakens his attraction for Krsna, he can understand that he is not the body but part and parcel of Krsna.
Thus filled with knowledge, he no longer labors under attachment to the body and everything related to the body janasya moho ’yam aham mameti.
Material existence, wherein one thinks, “I am the body, and this belongs to me,” is also illusory.
One must redirect his attraction to Krsna.
Srimad-Bhagavatam (1.2.7) states:
vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
20.163
athava bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat
SYNONYMS
athava—or; bahuna—much; etena—with this; kim—what use; jnatena—being known; tava—by you; arjuna—O Arjuna; vistabhya—pervading; aham—I; idam—this; krtsnam—entire; eka-amsena—with one portion; sthitah—situated; jagat—universe " ’But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.’
PURPORT
This is a quotation from Bhagavad-gita (10.42).
20.164
’bhaktye’ bhagavanera anubhava--purna-rupa
eka-i vigrahe tanra ananta svarupa
SYNONYMS
bhaktye—by devotional service; bhagavanera—of the Supreme Personality of Godhead; anubhava—perception; purna-rupa—perfectly; eka-i—one; vigrahe—in the transcendental form; tanra—His; ananta—unlimited; sva-rupa—expansions of plenary portions "Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects.
Although His form is one, He can expand His form into unlimited numbers by His supreme will.
20.165
sva yam-rupa, tad-ekatma-rupa, avesa--nama
prathamei tina-rupe rahena bhagavan
SYNONYMS
sva yam-rupa—the personal form; tat-ekatma-rupa—the same form, nondifferent from svayam-rupa; avesa—especially empowered; nama—named; prathamei—in the beginning; tina-rupe—in three forms; rahena—remains; bhagavan—the Supreme Personality of Godhead "The Supreme Personality of Godhead exists in three principal forms-svayam-rupa, tad-ekatma-rupa, and avesa-rupa.
PURPORT
Srila Rupa Gosvami has described svayam-rupa in his Laghu-bhagavatamrta, purva-khanda, verse 12, ananyapeksi yad rupam svayam-rupah sa ucyate: the original form of the Supreme Personality of Godhead does not depend on other forms.
The original form is called svayam-rupa, and it is described in Srimad-Bhagavatam: krsnas tu bhagavan svayam (1.3.28).
Krsna’s original form as a cowherd boy in Vrndavana is called svayam-rupa.
It is confirmed in the Brahma-samhita (5.1):
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam There is nothing superior to Govinda.
He is the ultimate source and the cause of all causes.
In Bhagavad-gita (7.7) the Lord says, mattah parataram nanyat: "There is no truth superior to Me.
The tad-ekatma-rupa is also described in the Laghu-bhagavatamrta, Purva-khanda, verse 14:
yad rupam tad-abhedena
svarupena virajate
akrtyadibhir anyadrk
sa tad-ekatma-rupakah The tad-ekatma-rupa forms exist simultaneously with the svayam-rupa form and are nondifferent.
At the same time, the bodily features and specific activities appear to be different.
This tad-ekatma-rupa is also divided into two categories-svamsa and vilasa.
His avesa form is also explained in the Laghu-bhagavatamrta, verse 18:
jnana-saktyadi-kalaya
yatravisto janardanah
ta avesa nigadyante
jiva eva mahattamah A living entity who is specifically empowered by the Lord with knowledge or strength is technically called avesa-rupa.
As stated in the Caitanya-caritamrta (Antya 7.11), krsna-sakti vina nahe tara pravartana: unless a devotee is specifically empowered by the Lord, he cannot preach the holy name of the Lord all over the world.
This is an explanation of the word avesa-rupa.
20.166
’svayam-rupa’ ’s va yam-prakasa’--dui rupe sphurti
svayam-rupe--eka ’krsna’ vraje gopa-murti
SYNONYMS
sva yam-rupa—the original form of the Lord; sva yam-prakasa—the personal manifestation; dui rupe—in two forms; sphurti—exhibition; svayam-rupe—in the original form; eka—one; krsna—Krsna, the Supreme Personality of Godhead; vraje—in Vrndavana; gopa-murti—the cowherd boy "The original form of the Lord (svayam-rupa) is exhibited in two forms-svayam-rupa and svayam-prakasa.
In His original form as svayam-rupa, Krsna is observed as a cowherd boy in Vrndavana.
20.167
’prabhava-vaibhava’-rupe dvividha prakase
eka-vapu bahu rupa yaiche haila rase
SYNONYMS
prabhava—prabhava; vaibhava—vaibhava; rupe—in forms; dvi-vidha pra-kase—twofold manifestations; eka-vapu—the same original form; bahu rupa—expanded into unlimited numbers; yaiche—like; haila—it was; rase—while dancing in the rasa dance with the gopis "In His original form, Krsna manifests Himself in two features-prabhava and vaibhava.
He expands His one original form into many, as He did during the rasa-lila dance.
20.168
mahisi-vivahe haila bahu-vidha murti
’prabhava prakasa’--ei sastra-parasiddhi
SYNONYMS
mahisi-vivahe—in the matter of marrying 16,108 wives at Dvaraka; haila—there were; bahu-vidha murti—many forms; prabhava prakasa—called prabhava-prakasa; ei—this; sastra-parasiddhi—determined by reference to the revealed scriptures "When the Lord married 16,108 wives at Dvaraka, He expanded Himself into many forms.
These expansions and the expansions at the rasa dance are called prabhava-prakasa, according to the directions of revealed scriptures.
20.169
saubhary-adi-praya sei kaya-vyuha naya
kaya-vyuha haile naradera vismaya na haya
SYNONYMS
saubhari-adi—beginning with the sage named Saubhari; praya—like; sei—that; kaya-vyuha—the expansion of one’s body; naya—is not; kaya-vyuha—expansions of the body; haile—if there are; naradera—of Narada Muni; vismaya—the astonishment; na haya—there cannot be "The prabhava-prakasa expansions of Lord Krsna are not like the expansions of the sage Saubhari.
Had they been so, Narada would not have been astonished to see them.
20.170
citram bataitad ekena
vapusa yugapat prthak
grhesu dvy-asta-sahasram
striya eka udavahat
SYNONYMS
citram—wonderful; bata—oh; etat—this; ekena—with one; vapusa—form; yugapat—simultaneously; prthak—separately; grhesu—in the houses; dvi-asta-sahasram—sixteen thousand; striyah—all the queens; ekah—the one Sri Krsna; udavahat—married " ’It is astounding that Lord Sri Krsna, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.’
PURPORT
This verse is spoken by Narada Muni in Srimad-Bhagavatam (10.69.2).
20.171
sei vapu, sei akrti prthak yadi bhase
bhavavesa-bhede nama ’vaibhava-prakase’
SYNONYMS
sei vapu—that form; sei akrti-that feature; prthak-different; yadi-if; bhase-appears; bhava-avesa-of the ecstatic emotion; bhede-according to varieties; nama-named; vaibhava-prakase-vaibhava-prakasa "If one form or feature is differently manifested according to different emotional features, it is called vaibhava-prakasa.
20.172
ananta prakase krsnera nahi murti-bheda
akara-varna-astra-bhede nama-vibheda
SYNONYMS
ananta prakase—in innumerable manifestations; krsnera—of Lord Krsna; nahi—there is not; murti-bheda—difference of form; akara—of features; varna—of color; astra—of weapons; bhede—according to differentiation; nama-vibheda—difference of names "When the Lord expands Himself in innumerable forms, there is no difference in the forms, but due to different features, bodily colors and weapons, the names are different.
20.173
anye ca samskrtatmano
vidhinabhihitena te
yajanti tvan-mayas tvam vai
bahu-murtyeka-murtikam
SYNONYMS
anye—different persons; ca—also; samskrta-atmanah—persons who are purified; vidhina—by the regulative principles; abhihitena—stated in the revealed scriptures; te—such persons; yajanti—worship; tvat-mayah—being absorbed in You; tvam—You; vai—certainly; bahu-murti—having many forms; eka-murtikam—although one " ’In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms.
When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead.
Although manifest in many forms, You are one.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (10.40.7).
In the Vedas it is stated that the one becomes many (eko bahu syam).
The Supreme Personality of Godhead expands Himself in various forms-visnu-tattva, jiva-tattva and sakti-tattva.
According to the Vedic literatures, there are different regulative principles for the worship of each of these forms.
If one takes advantage of the Vedic literatures and purifies himself by following the rules and regulations, ultimately he worships the Supreme Personality of Godhead, Krsna.
Krsna says in Bhagavad-gita (4.11): mama vartmanuvartante manusyah partha sarvasah.
Worship of the demigods is in a sense worship of the Supreme Personality of Godhead, but such worship is said to be avidhi-purvakam, improper.
Actually demigod worship is meant for unintelligent men.
One who is intelligent considers the words of the Supreme Personality of Godhead: sarva dharman parityajya mam ekam saranam vraja.
One who worships demigods worships the Supreme Lord indirectly, but according to the revealed scriptures, there is no need to worship Him indirectly.
One can worship Him directly.
20.174
vaibhava-prakasa krsnera--sri-balarama
varna-matra-bheda, saba--krsnera samana
SYNONYMS
vaibhava-prakasa—manifestation of the vaibhava feature; krsnera—of Lord Krsna; sri-balarama—Sri Balarama; varna-matra—color only; bheda—difference; saba—everything; krsnera samana—equal to Krsna "The first manifestation of the vaibhava feature of Krsna is Sri Balaramaji.
Sri Balarama and Krsna have different bodily colors, but otherwise Sri Balarama is equal to Krsna in all respects.
PURPORT
To understand the difference between svayam-rupa, tad-ekatma-rupa, avesa, prabhava and vaibhava, Srila Bhaktivinoda Thakura has given the following description.
In the beginning, Krsna has three bodily features: (1) svayam-rupa, as a cowherd boy in Vrndavana; (2) tad-ekatma-rupa, which is divided into svamsaka and vilasa; and (3) avesa-rupa.
The svamsaka, or expansions of the personal potency, are (1) Karanodakasayi, Garbhodakasayi, Ksirodakasayi and (2) incarnations such as the fish, tortoise, boar and Nrsimha.
The vilasa-rupa has a prabhava division, including Vasudeva, Sankarsana, Pradyumna and Aniruddha.
There is also a vaibhava division in which there are twenty-four forms, including the second Vasudeva, Sankarsana, Pradyumna and Aniruddha.
For each of these, there are three forms; therefore there are twelve forms altogether.
These twelve forms constitute the predominant names for the twelve months of the year as well as the twelve tilaka marks on the body.
Each of the four Personalities of Godhead expands into two other forms; thus there are eight forms, such as Purusottama, Acyuta, etc.
The four forms (Vasudeva, etc.), the twelve (Kesava, etc.), and the eight (Purusottama, etc.) all together constitute twenty-four forms.
All the forms are differently named in accordance with the weapons They hold in Their four hands.
20.175
vaibhava-prakasa yaiche devaki-tanuja
dvibhuja-svarupa kabhu, kabhu haya caturbhuja
SYNONYMS
vaibhava-prakasa—the feature of vaibhava-prakasa; yaiche—just as; devaki-tanuja—the son of Devaki; dvi-bhuja—two-handed; svarupa—form; kabhu—sometimes; kabhu—sometimes; haya—is; catuh-bhuja—four-handed "An example of vaibhava-prakasa is the son of Devaki.
He sometimes has two hands and sometimes four hands.
PURPORT
When Lord Krsna took His birth, He appeared outside the womb as four-handed Visnu.
Then Devaki and Vasudeva offered their prayers to Him and asked Him to assume His two-handed form.
The Lord immediately assumed His two handed form and ordered that He be transferred to Gokula on the other side of the River Yamuna.
20.176
ye-kale dvibhuja, nama--vaibhava-prakasa
caturbhuja haile, nama--prabhava-prakasa
SYNONYMS
ye-kale dvi-bhuja—when the Lord appears as two-handed; nama—named; vaibhava-prakasa—vaibhava-prakasa; catuh-bhuja haile—when He becomes four-handed; nama—named; prabhava-prakasa—prabhava-prakasa "When the Lord is two-handed, He is called vaibhava-prakasa, and when He is four-handed He is called prabhava-prakasa.
20.177
sva yam-rupera gopa-vesa, gopa-abhimana
vasudevera ksatriya-vesa, ’ami--ksatriya’-jnana
SYNONYMS
svayam-rupera—of the original form; gopa-vesa—the dress of a cowherd boy; gopa-abhimana—thinking Himself a cowherd boy; vasudevera—of Vasudeva, the son of Vasudeva and Devaki; ksatriya-vesa—the dress is like that of a ksatriya; ami—I; ksatriya—a ksatriya; jnana—knowledge "In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them.
When He appears as Vasudeva, the son of Vasudeva and Devaki, His dress and consciousness are those of a ksatriya, a warrior.
20.178
saundarya, aisvarya, madhurya, vaidagdhya-vilasa
vrajendra-nandane iha adhika ullasa
SYNONYMS
saundarya—the beauty; aisvarya—the opulence; madhurya—the sweetness; vaidagdhya-vilasa—the intellectual pastimes; vrajendra-nandane—of the son of Nanda Maharaja and Yasoda; iha—all these; adhika ullasa—more jubilant "When one compares the beauty, opulence, sweetness and intellectual pastimes of Vasudeva, the warrior, to Krsna, the cowherd boy, son of Nanda Maharaja, one sees that Krsna’s attributes are more pleasant.
20.179
govindera madhuri dekhi’ vasudevera ksobha
se madhuri asvadite upajaya lobha
SYNONYMS
govindera—of Lord Govinda; madhuri—the sweetness; dekhi’-seeing; vasudevera—of Vasudeva; ksobha—agitation; se-that; madhuri—sweetness; asvadite—to taste; upajaya—awakens; lobha—greed "Indeed, Vasudeva is agitated just to see the sweetness of Govinda, and a transcendental greed awakens in Him to enjoy that sweetness.
20.180
udgirnadbhuta-madhuri-parimalasyabhira-lilasya me
dvaitam hanta samiksayan muhur asau citriyate caranah
cetah keli-kutuhalottaralitam satyam sakhe mamakam
yasya preksya svarupatam vraja-vadhu-sarupyam anvicchati
SYNONYMS
udgirna—overflowing; adbhuta—wonderful; madhuri—sweetness; parimalasya—whose fragrance; abhira—of a cowherd boy; lilasya—who has pastimes; me—My; dvaitam—second form; hanta—alas; samiksayan—showing; muhuh—again and again; asau—that; citriyate—is acting like a picture; caranah—dramatic actor; cetah—heart; keli-kutuhala—by longing for pastimes; uttaralitam—greatly excited; satyam—actually; sakhe—O dear friend; mamakam—My; yasya—of whom; preksya—by seeing; sva-rupatam—similarity to My form; vraja-vadhu—of the damsels of Vrajabhumi; sarupyam—a form like the forms; anvicchati—desires " ’My dear friend, this dramatic actor appears like a second form of My own self.
Like a picture, He displays My pastimes as a cowherd boy overflowing with wonderfully attractive sweetness and fragrance, which are so dear to the damsels of Vraja.
When I see such a display, My heart becomes greatly excited.
I long for such pastimes and desire a form exactly like the damsels of Vraja.’
PURPORT
This verse is found in the Lalita-madhava (4.19).
20.181
mathuraya yaiche gandharva-nrtya-darasane
punah dvarakate yaiche citra-vilokane
SYNONYMS
mathuraya—at Mathura; yaiche—just as; gandharva-nrtya—the dance of the Gandharvas; darasane—by seeing; punah—again; dvarakate—at Dvaraka; yaiche—just as; citra-vilokane—by seeing a picture of Krsna "One instance of Vasudeva’s attraction to Krsna occurred when Vasudeva saw the Gandharva dance at Mathura.
Another instance occurred in Dvaraka when Vasudeva was surprised to see a picture of Krsna.
20.182
aparikalita-purvah kas camatkara-kari
sphuratu mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sarabhasam upabhoktum kamaye radhikeva
SYNONYMS
aparikalita—not experienced; purvah—previously; kah—who; camatkara-kari—causing wonder; sphuratu—manifests; mama—My; gariyan—more great; esah—this; madhurya-purah—abundance of sweetness; ayam—this; aham—I; api—even; hanta—alas; preksya—seeing; yam—which; lubdha-cetah—My mind being bewildered; sa-rabhasam—impetuously; upabhoktum—to enjoy; kamaye—desire; radhika iva—like Srimati Radharani " ’Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Srimati Radharani.’
PURPORT
This verse spoken by Vasudeva in Dvaraka is recorded by Srila Rupa Gosvami in his Lalita-madhava (8.34).
20.183
sei vapu bhinnabhase kichu bhinnakara
bhavavesakrti-bhede ’tad-ekatma’ nama tanra
SYNONYMS
sei vapu—that body; bhinna-abhase—manifested differently; kichu—some; bhinna-akara—bodily differences; bhava-avesa-akrti—forms and transcendental emotions; bhede—by different; tat-ekatma nama—the name is tad-ekatma; tanra—of Krsna "When that body is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekatma.
20.184
tad-ekatma-rupe ’vilasa’, ’svamsa’--dui bheda
vilasa, svamsera bhede vividha vibheda
SYNONYMS
tat-ekatma-rupe—in the form of tad-ekatma; vilasa—pastime; svamsa—personal expansion; dui bheda—two divisions; vilasa—of the pastime expansion; svamsera—of the personal expansion; bhede—by differences; vividha—various; vibheda—distinctions "In the tad-ekatma-rupa there are pastime expansions (vilasa) and personal expansions (svamsa).
Consequently there are two divisions.
According to pastime and personal expansion, there are various differences.
20.185
prabhava-vaibhava-bhede vilasa--dvidhakara
vilasera vilasa-bheda--ananta prakara
SYNONYMS
prabhava-vaibhava-bhede—by the differences between prabhava and vaibhava,; vilasa—pastime expansion; dvidha-akara—twofold; vilasera—of pastime forms; vilasa-bheda—by the different pastimes; ananta prakara—unlimited varieties "Again the vilasa forms are divided into twofold categories-prabhava and vaibhava.
Again the pastimes of these forms are of unlimited variety.
PURPORT
In the Laghu-bhagavatamrta, Purva-khanda, verse 17, it is stated:
tadrso nyuna-saktim yo
vyanakti svamsa iritah
sankarsanadir matsyadir
yatha tat-tat-svadhamasu When a form of Krsna is nondifferent from the original form but is less important and exhibits less potency, it is called svamsa.
Examples of the svamsa expansion can be found in the quadruple forms of the Lord residing in their respective places, beginning with Sankarsana, Pradyumna and Aniruddha and including the purusa-avataras, lila-avataras, manvantara-avataras and yuga-avataras.
20.186
prabhava-vilasa--vasudeva, sankarsana
pradyumna, aniruddha,--mukhya cari-jana
SYNONYMS
prabhava-vilasa—the prabhava-vilasa forms; vasudeva—Vasudeva; sankarsana—Sankarsana; pradyumna—Pradyumna; aniruddha—Aniruddha; mukhya cari-jana—the four chief expansions "The chief quadruple expansions are named Vasudeva, Sankarsana, Pradyumna and Aniruddha.
These are called prabhava-vilasa.
20.187
vraje gopa-bhava ramera, pure ksatriya-bhavana
varna-vesa-bheda, tate ’vilasa’ tanra nama
SYNONYMS
vraje—in Vrndavana; gopa-bhava—emotion of a cowherd boy; ramera—of Balarama; pure—in Dvaraka; ksatriya-bhavana—the emotion of a ksatriya; varna-vesa-bheda—by differences of dress and color; tate—therefore; vilasa—pastime expansion; tanra nama—His name "Balarama, who has the same original form of Krsna, is Himself a cowherd boy in Vrndavana, and He also considers Himself to belong to the ksatriya race in Dvaraka.
Thus His color and dress are different, and He is called a pastime form of Krsna.
20.188
vaibhava-prakase ara prabhava-vilase
eka-i murtye baladeva bhava-bhede bhase
SYNONYMS
vaibhava-prakase—in vaibhava manifestation; ara—and; prabhava-vilase—in the prabhava pastime form; eka-i murtye—in one form; baladeva—Lord Baladeva; bhava-bhede—according to different emotions; bhase—exists "Sri Balarama is a vaibhava-prakasa manifestation of Krsna.
He is also manifest in the original quadruple expansion of Vasudeva, Sankarsana, Pradyumna and Aniruddha.
These are prabhava-vilasa expansions with different emotions.
20.189
adi-catur-vyuha--inhara keha nahi sama
ananta caturvyuha-ganera prakatya-karana
SYNONYMS
adi-catuh-vyuha—the original quadruple group; inhara—of this; keha nahi—no one; sama—equal; ananta—unlimited; catuh-vyuha-ganera—of the quadruple expansions; prakatya—of manifestation; karana—the cause "The first expansion of the caturvyuha, quadruple forms, is unique.
There is nothing to compare with Them.
These quadruple forms are the source of unlimited quadruple forms.
20.190
krsnera ei cari prabhava-vilasa
dvaraka-mathura-pure nitya inhara vasa
SYNONYMS
krsnera—of Lord Krsna; ei—these; cari—four; prabhava-vilasa—prabhava pastime forms; dvaraka-mathura-pure—in the two cities Dvaraka and Mathura; nitya—eternal; inhara—of Them; vasa—the residential quarters "These four prabhava pastime forms of Lord Krsna reside eternally in Dvaraka and Mathura.
20.191
ei cari haite cabbisa murti parakasa
astra-bhede nama-bheda--vaibhava-vilasa
SYNONYMS
ei cari haite—from these four; cabbisa—twenty-four; murti—forms; parakasa—manifestation; astra-bhede—according to the different weapons; nama-bheda—the difference of names; vaibhava-vilasa—the vaibhava pastime expansions "From the original quadruple expansion, twenty-four forms are manifest.
They differ according to the placement of weapons in Their four hands.
They are called vaibhava-vilasa.
20.192
punah krsna catur-vyuha lana purva-rupe
paravyoma-madhye vaise narayana-rupe
SYNONYMS
punah—again; krsna—Krsna; catuh-vyuha—the quadruple expansions; lana—taking; purva-rupe—as previously; paravyoma-madhye—in the paravyoma area; vaise—resides; narayana-rupe—in the form of four-handed Narayana "Lord Krsna again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four-handed Narayana, accompanied by expansions of the original quadruple form.
PURPORT
At the top of the paravyoma, the spiritual sky, there is Goloka Vrndavana, which is divided into three parts.
Two of the parts, called Mathura and Dvaraka, are the residences of Krsna in His prabhava-vilasa forms.
Balarama, Krsna’s vaibhava-prakasa, is eternally situated in Gokula.
From the quadruple prabhava-vilasa, twenty-four forms of the vaibhava-vilasa are expanded.
Each has four hands holding weapons in different positions.
The topmost planet in the spiritual sky is Goloka Vrndavana, and below that planet is the spiritual sky itself.
In that spiritual sky, Krsna Himself is four-handed and is situated as Narayana.
20.193
tanha haite punah catur-vyuha-parakasa
avarana-rupe cari-dike yanra vasa
SYNONYMS
tanha haite—from that original catur-vyuha; punah—again; catuh-vyuha-parakasa—manifestation of quadruple expansions; avarana-rupe—in the form of a covering; cari-dike—in four directions; yanra—whose; vasa—residence "Thus the original quadruple forms again manifest Themselves in a second quadruple expansion.
The residences of these second quadruple expansions cover the four directions.
20.194
cari-janera punah prthak tina tina murti
kesavadi yaha haite vilasera purti
SYNONYMS
cari-janera—of the original of the four expansions; punah—again; prthak—separate; tina tina—three each; murti—forms; kesava-adi—beginning with Lord Kesava; yaha haite—from which; vilasera purti—the vilasa expansions are fulfilled "Again these quadruple forms expand three times, beginning with Kesava.
That is the fulfillment of the pastime forms.
20.195
cakradi-dharana-bhede nama-bheda saba
vasudevera murti--kesava, narayana, madhava
SYNONYMS
cakra-adi—of the disc and other weapons; dharana—of holding; bhede—by differences; nama—of names; bheda—differences; saba—all; vasudevera murti—the expansions of Vasudeva; kesava—Kesava; narayana—Narayana; madhava—Madhava "Out of the catur-vyuha, there are three expansions of each and every form, and they are named differently according to the position of the weapons.
The Vasudeva expansions are Kesava, Narayana and Madhava.
20.196
sankarsanera murti--govinda, visnu, madhusudana
e anya govinda--nahe vrajendra-nandana
SYNONYMS
sankarsanera murti—the expansions of Sankarsana; govinda—Govinda; visnu—Visnu; madhu-sudana—Madhusudana; e—this; anya—another; govinda—Govinda; nahe vrajendra-nandana—not the son of Nanda Maharaja "The expansions of Sankarsana are Govinda, Visnu and Madhusudana.
This Govinda is different from the original Govinda, for He is not the son of Maharaja Nanda.
20.197
pradyumnera murti--trivikrama, vamana, sridhara
aniruddhera murti--hrsikesa, padmanabha, damodara
SYNONYMS
pradyumnera murti—expansions of the form of Pradyumna; tri-vikrama—Trivikrama; vamana—Vamana; sridhara—Sridhara; aniruddhera murti—expansions of Aniruddha; hrsikesa—Hrsikesa; padmanabha—Padmanabha; damodara—Damodara "The expansions of Pradyumna are Trivikrama, Vamana and Sridhara.
The expansions of Aniruddha are Hrsikesa, Padmanabha and Damodara.
20.198
dvadasa-masera devata--ei-bara jana
marga-sirse--kesava, pause--narayana
SYNONYMS
dvadasa-masera—of the twelve months; devata—predominating Deities; ei—these; bara jana—twelve Personalities of Godhead; marga-sirse—the month of Agrahayana (November-December); kesava—Kesava; pause—the month of Pausa (December-January); narayana—Narayana "These twelve are the predominating Deities of the twelve months.
Kesava is the predominating Deity of Agrahayana, and Narayana is the predominating Deity of Pausa.
20.199
maghera devata--madhava, govinda--phalgune
caitre--visnu, vaisakhe--sri-madhusudana
SYNONYMS
maghera devata—the predominating Deity of the month of Magha (January-February); madhava—Madhava; govinda—Govinda; phalgune—in the month of Phalguna (February-March); caitre—in the month of Caitra (March-April); visnu—Lord Visnu; vaisakhe—in the month of Vaisakha (April-May); sri-madhusudana—Madhusudana "The predominating Deity for the month of Magha is Madhava, and the predominating Deity for the month of Phalguna is Govinda.
Visnu is the predominating Deity for Caitra, and Madhusudana is the predominating Deity for Vaisakha.
20.200
jyaisthe--trivikrama, asadhe--vamana devesa
sravane--sridhara, bhadre--deva hrsikesa
SYNONYMS
jyaisthe—in the month of Jyaistha (May-June); trivikrama—Trivikrama; asadhe—in the month of Asadha (June-July); vamana deva-isa—Lord Vamana; sravane—in the month of Sravana (July-August); sridhara—Sridhara; bhadre—in the month of Bhadra (August-September); deva hrsikesa—Lord Hrsikesa "In the month of Jyaistha, the predominating Deity is Trivikrama.
In Asadha the Deity is Vamana, in Sravana the Deity is Sridhara, and in Bhadra the Deity is Hrsikesa.
20.201
asvine--padmanabha, kartike damodara
’radha-damodara’ anya vrajendra-konara
SYNONYMS
asvine—in the month of Asvina (September-October); padma-nabha—Padmanabha; kartike—in the month of Karttika (October-November); damodara—Damodara; radha-damodara—the Damodara of Srimati Radharani; anya—another; vrajendra-konara—the son of Maharaja Nanda "In the month of Asvina, the predominating Deity is Padmanabha, and in Karttika it is Damodara.
This Damodara is different from Radha-Damodara, the son of Nanda Maharaja in Vrndavana.
20.202
dvadasa-tilaka-mantra ei dvadasa nama
acamane ei name sparsi tat-tat-sthana
SYNONYMS
dvadasa-tilaka—for twelve marks of tilaka; mantra—the mantra; ei—these; dvadasa nama—twelve names; acamane—in washing with water; ei name—with these names; sparsi—we touch; tat-tat-sthana—the respective places "When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Visnu names.
After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.
PURPORT
While marking the body with tilaka, one should chant the following mantra, which consists of the twelve names of Lord Visnu lalate kesavam dhyayen
narayanam athodare
vaksah-sthale madhavam tu
govindam kantha-kupake
visnum ca daksine kuksau
bahau ca madhusudanam
trivikramam kandhare tu
vamanam vama-parsvake
sridharam vama-bahau tu
hrsikesam tu kandhare
prsthe ca padmanabham ca
katyam damodaram nyaset “When one marks the forehead with tilaka, he must remember Kesava.
When one marks the lower abdomen, he must remember Narayana.
For the chest, one should remember Madhava, and when marking the hollow of the neck one should remember Govinda.
Lord Visnu should be remembered while marking the right side of the belly, and Madhusudana should be remembered when marking the right arm.
Trivikrama should be remembered when marking the right shoulder, and Vamana should be remembered when marking the left side of the belly.
Sridhara should be remembered while marking the left arm, and Hrsikesa should be remembered when marking the left shoulder.
20.203
ei cari-janera vilasa-murti ara asta jana
tan sabara nama kahi, suna sanatana
SYNONYMS
ei cari-janera—of the four personalities; vilasa-murti—pastime forms; ara—more; asta jana—eight personalities; tan sabara—of all of them; nama—the holy names; kahi—I shall mention; suna—hear; sanatana—O Sanatana "From Vasudeva, Sankarsana, Pradyumna and Aniruddha, there are eight additional pastime expansions.
O Sanatana, please hear Me as I mention Their names.
20.204
purusottama, acyuta, nrsimha, janardana
hari, krsna, adhoksaja, upendra,--asta-jana
SYNONYMS
purusottama—Purusottama; acyuta—Acyuta; nrsimha—Nrsimha; janardana—Janardana; hari—Hari; krsna—Krsna; adhoksaja—Adhoksaja; upendra—Upendra; asta-jana—eight persons "The eight pastime expansions are Purusottama, Acyuta, Nrsimha, Janardana, Hari, Krsna, Adhoksaja and Upendra.
20.205
vasudevera vilasa dui--adhoksaja, purusottama
sankarsanera vilasa--upendra, acyuta dui-jana
SYNONYMS
vasudevera vilasa—the pastime expansions of Vasudeva; dui—two; adhoksaja—Adhoksaja; purusottama—Purusottama; sankarsanera vilasa—the pastime expansions of Sankarsana; upendra—Upendra; acyuta—Acyuta; dui-jana—the two persons persons "Of these eight expansions, two are pastime forms of Vasudeva.
Their names are Adhoksaja and Purusottama.
The two pastime forms of Sankarsana are Upendra and Acyuta.
20.206
pradyumnera vilasa--nrsimha, janardana
aniruddhera vilasa--hari, krsna dui-jana
SYNONYMS
pradyumnera vilasa—the pastime forms of Pradyumna; nrsimha—Nrsimha; janardana—Janardana; aniruddhera vilasa—the pastime forms of Aniruddha; hari—Hari; krsna—Krsna; dui-jana—the two persons "The pastime forms of Pradyumna are Nrsimha and Janardana, and the pastime forms of Aniruddha are Hari and Krsna.
20.207
ei cabbisa murti--prabhava-vilasa pradhana
astra-dharana-bhede dhare bhinna bhinna nama
SYNONYMS
ei cabbisa murti—all of these twenty-four forms; prabhava-vilasa—pastime forms of the prabhava expansions; pradhana—chief; astra-dharana—of holding the weapons; bhede—in terms of differences; dhare—accept; bhinna bhinna—separate from one another; nama—names "All these twenty-four forms constitute the chief prabhava-vilasa pastime forms of the Lord.
They are named differently according to the position of weapons in Their hands.
20.208
inhara madhye yahara haya akara-vesa-bheda
sei sei haya vilasa-vaibhava-vibheda
SYNONYMS
inhara madhye—out of Them all; yahara—of whom; haya—there is; akara—of bodily features; vesa—of dress; bheda—difference; sei sei haya—they are; vilasa-vaibhava—of vaibhava-vilasa; vibheda—the difference "Of all these, the forms that differ in dress and features are distinguished as vaibhava-vilasa.
20.209
padmanabha, trivikrama, nrsimha, vamana
hari, krsna adi haya ’akare’ vilaksana
SYNONYMS
padmanabha—Padmanabha; trivikrama—Trivikrama; nrsimha—Nrsimha; vamana—Vamana; hari—Hari; krsna—Krsna; adi—and so on; haya—are; akare vilaksana—different in bodily feature "Of them, Padmanabha, Trivikrama, Nrsimha, Vamana, Hari, Krsna, and so on all have different bodily features.
20.210
krsnera prabhava-vilasa--vasudevadi cari jana
sei cari-janara vilasa--vimsati ganana
SYNONYMS
krsnera—of Lord Krsna; prabhava-vilasa—prabhava pastime forms; vasudeva-adi—Vasudeva and others; cari jana—quadruple expansions; sei—those; cari-janara—of the four-personalities; vilasa—pastime forms; vimsati ganana—counted as twenty "Vasudeva and the three others are direct prabhava pastime forms of Lord Krsna.
Of these quadruple forms, the pastime expansions are twenty in number.
20.211
inha-sabara prthak vaikuntha--paravyoma-dhame
purvadi asta-dike tina tina krame
SYNONYMS
inha—of them; sabara—of all; prthak—separate; vaikuntha—a Vaikuntha planet; paravyoma-dhame—in the spiritual world; purva-adi—beginning from the east; asta-dike—in the eight directions; tina tina—three in each; krame—in consecutive order "All these forms preside over different Vaikuntha planets in the spiritual world, beginning from the east in consecutive order.
In each of eight directions, there are three different forms.
20.212
yadyapi paravyoma sabakara nitya-dhama
tathapi brahmande karo kanho sannidhana
SYNONYMS
yadyapi—although; paravyoma—the spiritual sky; sabakara—of all of Them; nitya-dhama—the eternal abode; tathapi—still; brahmande—in the material universes; karo—of some of Them; kanho—somewhere; sannidhana—the residential places "Although They all have Their residences eternally in the spiritual sky, some of Them are situated within the material universes.
20.213
paravyoma-madhye narayanera nitya-sthiti
paravyoma-upari krsnalokera vibhuti
SYNONYMS
paravyoma-madhye—in the spiritual sky; narayanera—of Narayana; nitya-sthiti—eternal residence; paravyoma-upari—in the upper portion of the spiritual sky; krsna-lokera vibhuti—the opulence of the Krsnaloka planet "There is an eternal residence of Narayana in the spiritual sky.
In the upper portion of the spiritual sky is a planet known as Krsnaloka, which is filled with all opulences.
20.214
eka ’krsnaloka’ haya trividha-prakara
gokulakhya, mathurakhya, dvarakakhya ara
SYNONYMS
eka—one; krsna-loka—the planet known as Krsnaloka; haya—there is; tri-vidha-prakara—in three different divisions; gokula-akhya—Gokula; mathura-akhya—Mathura; dvaraka-akhya—Dvaraka; ara—and "The planet of Krsnaloka is divided into three sections-Gokula, Mathura and Dvaraka.
20.215
mathurate kesavera nitya sannidhana
nilacale purusottama--jagannatha’ nama
SYNONYMS
mathurate—in Mathura; kesavera—of Lord Kesava; nitya—eternal; san-nidhana—residence; nilacale—in Nilacala (Jagannatha Puri); purusottama—Purusottama; jagannatha nama—also known as Jagannatha "Lord Kesava eternally resides at Mathura, and Lord Purusottama, known by the name Jagannatha, eternally resides at Nilacala.
20.216
prayage madhava, mandare sri-madhusudana
anandaranye vasudeva, padmanabha janardana
SYNONYMS
prayage—at Prayaga; madhava—Bindu Madhava; mandare—at Mandara-parvata; sri-madhusudana—Sri Madhusudana; ananda-aranye—at the place known as Anandaranya; vasudeva—Lord Vasudeva; padmanabha—Lord Padmanabha; janardana—Lord Janardana "At Prayaga, the Lord is situated as Bindu Madhava, and at Mandara-parvata, the Lord is known as Madhusudana.
Vasudeva, Padmanabha and Janardana reside at Anandaranya.
20.217
visnu-kancite visnu, hari rahe, mayapure
aiche ara nana murti brahmanda-bhitare
SYNONYMS
visnu-kancite—at Visnu-kanci; visnu—Lord Visnu; hari—Lord Hari; rahe—remains; mayapure—at Mayapur; aiche—similarly; ara—also; nana—various; murti—forms; brahmanda-bhitare—throughout the universe "At Visnu-kanci there is Lord Visnu, at Mayapur Lord Hari, and throughout the universe a variety of other forms.
PURPORT
All of these forms are murti forms, and They are worshiped in the temples.
Their names are Kesava at Mathura, Purusottama or Jagannatha at Nilacala, Sri Bindu Madhava at Prayaga, Madhusudana at Mandara, and Vasudeva, Padmanabha and Janardana at Anandaranya, which is situated in Kerala, South India.
At Visnu-kanci, which is situated in the Barada state, there is Lord Visnu, and Hari is situated at Mayapur, Lord Caitanya’s birthsite.
Thus in different places throughout the universe there are various Deities in temples bestowing Their causeless mercy upon the devotees.
All these Deity forms are nondifferent from the murtis in the spiritual world of the Vaikunthas.
Although the arca-murti, the worshipable Deity form of the Lord, appears to be made of material elements, it is as good as the spiritual forms found in the spiritual Vaikunthalokas.
The Deity in the temple, however, is visible to the material eyes of the devotee.
It is not possible for one in material conditional life to see the spiritual form of the Lord.
To bestow causeless mercy upon us, the Lord appears as arca-murti so that we can see Him.
It is forbidden to consider the arca-murti to be made of stone or wood.
In the Padma Purana it is said:
arcye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir
visnor va vaisnavanam kali-mala-mathane pada-tirthe ’mbu-buddhih
sri-visnor namni mantre sakala-kalusa-he sabde-samanya-buddhir
visnau sarvesvarese tad-itara-sama-dhir yasya va naraki sah No one should consider the Deity in the temple to be made of stone or wood, nor should one consider the spiritual master an ordinary human being.
No one should consider a Vaisnava to belong to a particular caste or creed, and no one should consider caranamrta or Ganges water to be like ordinary water.
Nor should anyone consider the Hare Krsna maha-mantra to be a material vibration.
All these expansions of Krsna in the material world are simply demonstrations of the Lord’s mercy and willingness to give facility to His devotees who are engaged in His devotional service within the material world.
20.218
ei-mata brahmanda-madhye sabara ’parakasa’
sapta-dvipe nava-khande yanhara vilasa
SYNONYMS
ei-mata—in this way; brahmanda-madhye—within this universe; sabara—of all of Them; parakasa—manifestations; sapta-dvipe—on seven islands; nava-khande—in different sections, nine in number; yanhara vilasa—the pastimes of whom "Within the universe the Lord is situated in different spiritual manifestations.
These are situated on seven islands in nine sections.
Thus Their pastimes are going on.
PURPORT
The seven islands are mentioned in the Siddhanta-siromani:
bhumer ardham ksira-sindhor udaka-stham
jambu-dvipam prahur acarya-varyah
ardhe ’nyasmin dvipa-satkasya yamye
ksara-ksirady-ambudhinam nivesah
sakam tatah salmala-matra kausam
krauncam ca go-medaka-puskare ca
dvayor dvayor antaram ekam ekam
samudrayor dvipam udaharanti The seven islands (dvipas) are known as (1) Jambu, (2) Saka, (3) Salmali, (4) Kusa, (5) Kraunca, (6) Gomeda, or Plaksa, and (7) Puskara.
The planets are called dvipa.
Outer space is like an ocean of air just as there are islands in the watery ocean, these planets in the ocean of space are called dvipas, or islands in outer space.
There are nine khandas, known as (1) Bharata, (2) Kinnara, (3) Hari, (4) Kuru, (5) Hiranmaya, (6) Ramyaka, (7) Ilavrta, (8) Bhadrasva and (9) Ketumala.
These are different parts of the Jambudvipa.
A valley between two mountains is called a khanda or varsa.
20.219
sarvatra prakasa tanra--bhakte sukha dite
jagatera adharma nasi’ dharma sthapite
SYNONYMS
sarvatra—everywhere; prakasa—manifestations; tanra—His; bhakte—to the devotees; sukha dite—to give happiness; jagatera—of the material world; adharma—irreligious principles; nasi’-destroying; dharma—religious principles; sthapite—to establish "The Lord is situated in all the universes in different forms just to please His devotees.
Thus the Lord destroys irreligious principles and establishes religious principles.
PURPORT
In the material world the Lord is situated in different arca-murtis (Deities) in the temples, just to decrease the material activities of the conditioned soul and increase his spiritual activities.
Particularly in India there are many temples throughout the country.
Devotees may take advantage of them and go see the Lord at Jagannatha Puri, Vrndavana, Prayaga, Mathura, Hardwar and Visnu-kanci.
When the devotees travel to these places and see the Lord, they become very happy in devotional service.
20.220
inhara madhye karo haya ’avatare’ ganana
yaiche visnu, trivikrama, nrsimha, vamana
SYNONYMS
inhara madhye—of Them; karo—of some; haya—there is; avatare—as incarnations; ganana—counting; yaiche—as; visnu—Lord Visnu; trivikrama—Lord Trivikrama; nrsimha—Lord Nrsimha; vamana—Lord Vamana "Of these forms, some are considered incarnations.
Examples are Lord Visnu, Lord Trivikrama, Lord Nrsimha and Lord Vamana.
20.221
astra-dhrti-bheda--nama-bhedera karana
cakradi-dharana-bheda suna, sanatana
SYNONYMS
astra-dhrti—of holding the weapon; bheda—difference; nama-bhedera—of differences of names; karana—the cause; cakra-adi—of weapons, beginning with the disc; dharana—of holding; bheda—differences; suna—please hear; sanatana—O Sanatana "My dear Sanatana, just hear from Me as I tell you how the different visnu-murtis hold Their weapons, beginning with the disc, and how They are named differently according to the placement of objects in Their hands.
20.222
daksinadho hasta haite vamadhah paryanta
cakradi astra-dharana-gananara anta
SYNONYMS
daksina-adhah—the lower right; hasta—hand; haite—from; vama-adhah—the lower left hand; paryanta—up to; cakra-adi—beginning with the disc; astra-dharana—of holding the weapons; gananara—of counting; anta—the end "The procedure for counting begins with the lower right hand and goes to the upper right hand, the upper left hand, and the lower left hand.
Lord Visnu is named according to the order the objects are held in His hands.
20.223
siddhartha-samhita kare cabbisa murti ganana
tara mate kahi age cakradi-dharana
SYNONYMS
siddhartha-samhita—the revealed scripture named Siddhartha-samhita; kare—does; cabbisa—twenty-four; murti—forms; ganana—counting; tara mate—according to the opinion of Siddhartha-samhita; kahi—I shall describe; age—first; cakra-adi-dharana—holding of the weapons, beginning with the disc "According to the Siddhartha-samhita there are twenty-four forms of Lord Visnu.
First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc.
PURPORT
The twenty-four forms are (1) Vasudeva, (2) Sankarsana, (3) Pradyumna, (4) Aniruddha, (5) Kesava, (6) Narayana, (7) Madhava, (8) Govinda, (9) Visnu, (10) Madhusudana, (11) Trivikrama, (12) Vamana, (13) Sridhara, (14) Hrsikesa, (15) Padmanabha, (16) Damodara, (17) Purusottama, (18) Acyuta, (19) Nrsimha, (20) Janardana, (21) Hari, (22) Krsna, (23) Adhoksaja and (24) Upendra.
20.224
vasudeva--gada-sankha-cakra-padma-dhara
sankarsana--gada-sankha-padma-cakra-kara
SYNONYMS
vasudeva—Vasudeva; gada—club; sankha—conchshell; cakra—disc; padma—lotus flower; dhara—holding; sankarsana—Sankarsana; gada—club; sankha—conchshell; padma—lotus flower; cakra-kara—the disc in the hand "In His lower right hand, Lord Vasudeva holds a club, in the upper right hand a conchshell, in the upper left hand a disc and in the lower left hand a lotus flower.
In His lower right hand, Sankarsana holds a club, in His upper right hand a conchshell, in His upper left hand a lotus flower and in His lower left hand a disc.
20.225
pradyumna--cakra-sankha-gada-padma-dhara
aniruddha--cakra-gada-sankha-padma-kara
SYNONYMS
pradyumna—Lord Pradyumna; cakra—disc; sankha—conch; gada—club; padma—lotus; dhara—holding; aniruddha—Lord Aniruddha; cakra—disc; gada—club; sankha—conch; padma-kara—lotus flower in hand "Pradyumna holds the disc, conch, club and lotus.
Aniruddha holds the disc, club, conch and lotus.
20.226
paravyome vasudevadi--nija nija astra-dhara
tanra mata kahi, ye-saba astra-kara
SYNONYMS
para-vyome—in the spiritual sky; vasudeva-adi—beginning with Lord Vasudeva; nija nija—Their own respective; astra-dhara—holding of different weapons; tanra mata kahi—I am speaking the opinion of Siddhartha-samhita; ye-saba—all; astra-kara—weapons in the different hands "Thus in the spiritual sky the expansions, headed by Vasudeva, hold weapons in Their own respective order.
I am repeating the opinion of Siddhartha-samhita in describing Them.
20.227
sri-kesava--padma-sankha-cakra-gada-dhara
narayana--sankha-padma-gada-cakra-dhara
SYNONYMS
sri-kesava—Lord Kesava; padma—lotus; sankha—conch; cakra—disc; gada—club; dhara—holding; narayana—Lord Narayana; sankha—conch; padma—lotus; gada—club; cakra—disc; dhara—holding "Lord Kesava holds the lotus, conch, disc and club.
Lord Narayana holds the conch, lotus, club and disc.
20.228
sri-madhava--gada-cakra-sankha-padma-kara
sri-govinda--cakra-gada-padma-sankha-dhara
SYNONYMS
sri-madhava—Lord Madhava; gada—club; cakra—disc; sankha—conch; padma—lotus; kara—in the hands; sri-govinda—Lord Govinda; cakra—disc; gada—club; padma—lotus; sankha—conch; dhara—holding "Lord Madhava holds the club, disc, conch and lotus.
Lord Govinda holds the disc, club, lotus and conch.
20.229
visnu-murti--gada-padma-sankha-cakra-kara
madhusudana--cakra-sankha-padma-gada-dhara
SYNONYMS
visnu-murti—Lord Visnu; gada—club; padma—lotus; sankha—conch; cakra—disc; kara—in the hands; madhusudana—Lord Madhusudana; cakra—disc; sankha—conch; padma—lotus; gada—club; dhara—holding "Lord Visnu holds the club, lotus, conch and disc.
Lord Madhusudana holds the disc, conch, lotus and club.
20.230
trivikrama--padma-gada-cakra-sankha-kara
sri-vamana--sankha-cakra-gada-padma-dhara
SYNONYMS
trivikrama—Lord Trivikrama; padma—lotus; gada—club; cakra—disc; sankha—conch; kara—in the hands; sri-vamana—Lord Vamana; sankha—conch; cakra—disc; gada—club; padma—lotus; dhara—holding "Lord Trivikrama holds the lotus, club, disc and conch.
Lord Vamana holds the conch, disc, club and lotus.
20.231
sridhara--padma-cakra-gada-sankha-kara
hrsikesa--gada-cakra-padma-sankha-dhara
SYNONYMS
sridhara—Lord Sridhara; padma—lotus; cakra—disc; gada—club; sankha—conch; kara—in the hands; hrsikesa—Lord Hrsikesa; gada—club; cakra—disc; padma—lotus; sankha—conch; dhara—holding "Lord Sridhara holds the lotus, disc, club and conch.
Lord Hrsikesa holds the club, disc, lotus and conch.
20.232
padmanabha--sankha-padma-cakra-gada-kara
damodara--padma-cakra-gada-sankha-dhara
SYNONYMS
padmanabha—Lord Padmanabha; sankha—conch; padma—lotus; cakra—disc; gada—club; kara—in the hands; damodara—Lord Damodara; padma—lotus; cakra—disc; gada—club; sankha—conch; dhara—holding "Lord Padmanabha holds the conch, lotus, disc and club.
Lord Damodara holds the lotus, disc, club and conch.
20.233
purusottama--cakra-padma-sankha-gada-dhara
sri-acyuta--gada-padma-cakra-sankha-dhara
SYNONYMS
purusottama—Lord Purusottama; cakra—disc; padma—lotus; sankha—conch; gada—club; dhara—holding; sri-acyuta—Lord Acyuta; gada—club; padma—lotus; cakra—disc; sankha—conch; dhara—holding "Lord Purusottama holds the disc, lotus, conch and club.
Lord Acyuta holds the club, lotus, disc and conch.
20.234
sri-nrsimha--cakra-padma-gada-sankha-dhara
janardana--padma-cakra-sankha-gada-kara
SYNONYMS
sri-nrsimha—Lord Nrsimha; cakra—disc; padma—lotus; gada—club; sankha—conch; dhara—holding; janardana—Lord Janardana; padma—lotus; cakra—disc; sankha—conch; gada—club; kara—in the hands "Lord Nrsimha holds the disc, lotus, club and conch.
Lord Janardana holds the lotus, disc, conch and club.
20.235
sri-hari--sankha-cakra-padma-gada-kara
sri-krsna--sankha-ga da-padma-cakra-kara
SYNONYMS
sri-hari—Lord Hari; sankha—conch; cakra—disc; padma—lotus; gada—club; kara—in the hand; sri-krsna—Lord Krsna; sankha—conch; gada—club; padma—lotus; cakra—disc; kara—in the hands "Sri Hari holds the conch, disc, lotus and club.
Lord Sri Krsna holds the conch, club, lotus and disc.
20.236
adhoksaja--padma-gada-sankha-cakra-kara
upendra--sankha-gada-cakra-padma-kara
SYNONYMS
adhoksaja—Lord Adhoksaja; padma—lotus; gada—club; sankha—conch; cakra—disc; kara—in hand; upendra—Lord Upendra; sankha—conch; gada—club; cakra—disc; padma—lotus; kara—in hand "Lord Adhoksaja holds the lotus, club, conch and disc.
Lord Upendra holds the conch, club, disc and lotus.
20.237
hayasirsa-pancaratre kahe sola-jana
tara mate kahi ebe cakradi-dharana
SYNONYMS
hayasirsa-pancaratre—the revealed scripture named the Hayasirsa-pancaratra; kahe—says; sola-jana—sixteen personalities; tara mate—according to this opinion; kahi—I shall describe; ebe—now; cakra-adi-dharana—the holding of weapons, beginning with the disc "According to the Hayasirsa-pancaratra, there are sixteen personalities.
I shall now describe that opinion of how They hold the weapons.
PURPORT
The sixteen personalities are as follows: (1) Vasudeva, (2) Sankarsana, (3) Pradyumna, (4) Aniruddha, (5) Kesava, (6) Narayana, (7) Madhava, (B) Govinda, (9) Visnu, (10) Madhusudana, (11) Trivikrama, (12) Vamana, (13) Sridhara, (14) Hrsikesa, (15) Padmanabha, (16) Damodara.
20.238
kesava-bhede padma-sankha-gada-cakra-dhara
madhava-bhede cakra-gada-sankha-padma-kara
SYNONYMS
kesava-bhede—according to the different opinion about Lord Kesava; padma—lotus; sankha—conch; gada—club; cakra—and disc; dhara—holding; madhava-bhede—according to the different opinion about the bodily features of Lord Madhava; cakra—disc; gada—club; sankha—conch; padma—lotus; kara—in the hands "Kesava is described differently as holding the lotus, conch, club and disc, and Madhava is described as holding disc, club, conch and lotus in His hands.
20.239
narayana-bhede nana astra-bheda-dhara
ityadika bheda ei saba astra-kara
SYNONYMS
narayana-bhede—according to the different opinion about the bodily features of Lord Narayana; nana—various; astra—of weapons; bheda-dhara—differences in holding; iti-adika—in this way; bheda—differentiated; ei saba—all these; astra-kara—weapons in the hands "According to the Hayasirsa Pancaratra, Narayana and others are also presented differently as holding the weapons in different hands.
20.240
’svayam bhagavan’ ara ’lila-purusottama’
ei dui nama dhare vrajendra-nandana
SYNONYMS
svayam bhagavan—the Supreme Personality of Godhead; ara—and; lila-purusottama—the Lord Purusottama of pastimes; ei dui—these two; nama—names; dhare—takes; vrajendra-nandana—Krsna, the son of Nanda Maharaja "Krsna, the original Supreme Personality of Godhead, indicated as the son of Maharaja Nanda, has two names.
One is svayam bhagavan, and the other is lila-purusottama.
20.241
purira avarana-rupe purira nava-dese
nava-vyuha-rupe nava-murti parakase
SYNONYMS
purira—of Dvaraka Puri; avarana-rupe—as a covering for the four sides; purira nava-dese—in nine different parts of the city; nava-vyuha-rupe—in nine Deities; nava-murti—nine forms; parakase—manifests "Lord Krsna personally surrounds Dvaraka Puri as its protector.
In different parts of the Puri, in nine places, He expands in nine different forms.
20.242
catvaro vasudevadya
narayana-nrsimhakau
hayagrivo mahakrodo
brahma ceti navoditah
SYNONYMS
catvarah—four principal protectors; vasudeva-adyah—Vasudeva, Sankarsana, Pradyumna and Aniruddha; narayana—including Lord Narayana; nrsimhakau—as well as Lord Nrsimha; hayagrivah—Lord Hayagriva; mahakrodah—Lord Varaha; brahma—Lord Brahma; ca—also; iti—thus; nava-uditah—nine personalities " ’The nine personalities mentioned are Vasudeva, Sankarsana, Pradyumna, Aniruddha, Narayana, Nrsimha, Hayagriva, Varaha and Brahma.’
PURPORT
This verse is found in the Laghu-bhagavatamrta (1.451).
The Brahma mentioned herein is not a living entity.
Sometimes, when there is a scarcity of living entities to take charge of Brahma’s post, Maha-Visnu expands Himself as Lord Brahma.
This Brahma is not considered to be a living entity; He is an expansion of Visnu.
20.243
prakasa-vilasera ei kailun vivarana
svamsera bheda ebe suna, sanatana
SYNONYMS
prakasa-vilasera—of pastime forms and manifestations; ei—this; kailun—I have made; vivarana—description; svamsera—of personal expansions; bhede—the differences; ebe—now; suna—please hear; sanatana—O Sanatana Gosvami "I have already described the pastime and prakasa forms.
Now please hear about the different personal expansions.
20.244
sankarsana, matsyadika,--dui bheda tanra
sankarsana--purusavatara, lilavatara ara
SYNONYMS
sankarsana—Sankarsana; matsya-adika—and incarnations such as the fish; dui—two; bheda—differentiations; tanra—His; sankarsana—Sankarsana; purusa-avatara—incarnations of Visnu; lila-avatara—pastime incarnations; ara—and "The first personal expansion is Sankarsana, and the others are incarnations like the fish incarnation.
Sankarsana is an expansion of the Purusa, or Visnu.
The incarnations such as Matsya, the fish incarnation, appear in different yugas for specific pastimes.
PURPORT
The purusa-avataras are the Lords of the universal creation.
These are the Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu.
There are also lila-avataras, and these include (1) Catuhsana, (2) Narada, (3) Varaha, (4) Matsya, (5) Yajna, (6) Nara-Narayana, (7) Kardami Kapila, (8) Dattatreya, (9) Hayasirsa, (10) Hamsa, (11) Dhruvapriya, or Prsnigarbha, (12) Rsabha, (13) Prthu, (14) Nrsimha, (15) Kurma, (16) Dhanvantari, (17) Mohini, (18) Vamana, (19) Bhargava Parasurama, (20) Raghavendra, (21) Vyasa, (22) Pralambari Balarama, (23) Krsna, (24) Buddha and (25) Kalki.
These twenty-five Personalities of Godhead are known as lila-avataras.
Because they appear in each day of Brahma, or in each kalpa (millennium), they are sometimes known as kalpa-avataras.
Of these incarnations, Hamsa and Mohini are not very permanent or well known, but They are listed among the prabhava-avataras.
Kapila, Dattatreya, Rsabha, Dhanvantari and Vyasa are eternally situated and very widely known.
They are also counted among the prabhava incarnations.
Kurma, Matsya, Narayana, Varaha, Hayagriva, Prsnigarbha, and Baladeva, the killer of Pralambasura, are counted among the vaibhava-avataras.
20.245
avatara haya krsnera sad-vidha prakara
purusavatara eka, lilavatara ara
SYNONYMS
avatara—incarnations; haya—there are; krsnera—of Lord Krsna; sat-vidha prakara—six kinds; purusa-avatara—incarnations of Visnu; eka—one; lila-avatara—incarnations for the execution of pastimes; ara—also "There are six types of incarnations (avataras) of Krsna.
One is the incarnations of Visnu (purusa-avataras), and another is the incarnations meant for the performance of pastimes (lila-avataras).
20.246
gunavatara, ara manvantaravatara
yugavatara, ara saktyavesavatara
SYNONYMS
guna-avatara—the incarnations to control the material qualities; ara—also; manu-antara-avatara—the incarnations of the Manus; yuga-avatara—the incarnations according to different yugas; ara—and; sakti-avesa-avatara—empowered incarnations "There are incarnations that control the material qualities (guna-avataras), incarnations of the Manus (manvantara-avataras), incarnations in different millenniums (yuga-avataras) and incarnations of empowered living entities (saktyavesa-avataras).
PURPORT
The guna-avataras are three-Lord Brahma, Lord Siva and Lord Visnu (Bhag.10.88.3).
The avataras of Manu, or manvantara-avataras, are listed as follows in Srimad-Bhagavatam (8.1.5,13): (1) Yajna, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuntha, (6) Ajita, (7) Vamana, (8) Sarvabhauma, (9) Rsabha, (10) Visvaksena, (11) Dharmasetu, (12) Sudhama, (13) Yogesvara and (14) Brhadbhanu.
Altogether these are fourteen in number, and of these, both Yajna and Vamana are also counted among the lila-avataras.
All these Manu incarnations are sometimes called vaibhava-avataras.
The four yuga-avataras are (1) sukla (white) in the Satya-yuga (Bhag.11.5.21), (2) rakta (red) in the Treta-yuga (Bhag.11.5.24), (3) syama (dark blue) in the Dvapara-yuga (Bhag.11.5.27), and (4) generally krsna (black) but in special cases pita (yellow) as Caitanya Mahaprabhu in the Kali-yuga, (Bhag.11.5.32 and 10.8.13).
The saktyavesa-avatara is categorized into (1) forms of divine absorption (bhagavad-avesa) like Kapiladeva or Rsabhadeva and (2) divinely empowered forms (saktyavesa), of whom there are seven: (1) Sesa Naga in the Vaikuntha world, empowered for the personal service of the Supreme Lord (sva-sevana-sakti), (2) Anantadeva, empowered to bear all the planets within the universe (bhu-dharana-sakti), (3) Lord Brahma, empowered with the energy to create the cosmic manifestation (srsti-sakti), (4) Catuhsana, or the Kumaras, specifically empowered to distribute transcendental knowledge (jnana-sakti), (5) Narada Muni, empowered to distribute devotional service (bhakti-sakti), (6) Maharaja Prthu, specifically empowered to rule and maintain the living entities (palana-sakti) and (7) Parasurama, specifically empowered to cut down rogues and demons (dusta-damana-sakti).
20.247
balya, pauganda haya vigrahera dharma
eta-rupe lila karena vrajendra-nandana
SYNONYMS
balya—childhood; pauganda—boyhood; haya—there are; vigrahera—of the Deity; dharma—characteristics; eta-rupe—in so many forms; lila—pastimes; karena—executes; vrajendra-nandana—Krsna, the son of Nanda Maharaja "Childhood and boyhood are the typical ages of the Deity.
Krsna, the son of Maharaja Nanda, performed His pastimes as a child and as a boy.
20.248
ananta avatara krsnera, nahika ganana
sakha-candra-nyaya kari dig-darasana
SYNONYMS
ananta—unlimited; avatara—incarnations; krsnera—of Lord Krsna; nahika ganana—there is no possibility of counting; sakha-candra-nyaya—by the analogy of the moon and the branches of a tree; kari—I make; dik-darasana—a slight indication "There are innumerable incarnations of Krsna, and there is no possibility of counting them.
We can simply indicate them by giving the example of the moon and the branches of a tree.
PURPORT
Although the moon appears to be located in the branches of a tree, it is actually situated very far away.
Similarly, none of the avataras, or incarnations, of Lord Krsna are within this material world, but they are visible by the causeless mercy of the Lord.
We should not consider them to belong to this material world.
As stated in Bhagavad-gita:
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram “Fools deride Me when I descend in the human form.
They do not know My transcendental nature and My supreme dominion over all that be.” (Bg.9.11)
Avataras descend of their own free will, and although they may act like ordinary human beings, they do not belong to this material world.
Lord Krsna and His avataras can be understood only by the grace of the Lord nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam (Katha Upanisad 1.2.23)
athapi te deva padambuja-dvaya-
prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko ’pi ciram vicinvan (Bhag.10.14.29)
20.249
avatara hy asankhyeya
hareh sattva-nidher dvijah
yatha ’vidasinah kulyah
sarasah syuh sahasrasah
SYNONYMS
avatarah—all the incarnations; hi—certainly; asankhyeyah—beyond counting; hareh—from the Supreme Personality of Godhead; sattva-nidheh—who is the reservoir of spiritual energy; dvijah—O brahmanas; yatha—as; avidasinah—containing a great reservoir of water; kulyah—small ponds; sarasah—from a lake; syuh—must be; sahasrasah—by hundreds and thousands of times " ’O learned brahmanas, just as hundreds and thousands of small ponds issue from great reservoirs of water, innumerable incarnations flow from Sri Hari, the Supreme Personality of Godhead and the reservoir of all power.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (1.3.26).
20.250
prathamei kare krsna ’purusavatara’
seita purusa haya trividha prakara
SYNONYMS
prathamei—in the beginning; kare—does; krsna—Lord Krsna; purusa-avatara—the incarnation of the three Visnus (Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu); seita—that; purusa—Visnu; haya—becomes; tri-vidha pra-kara—three different manifestations "In the beginning, Krsna incarnates Himself as purusa-avataras, or Visnu incarnations.
These are of three types.
PURPORT
Up to this verse, the many types of expansions have been described.
Now the manifestations of the Lord’s different potencies will be described.
20.251
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham
tani jnatva vimucyate
SYNONYMS
visnoh—of Lord Visnu; tu—certainly; trini—three; rupani—forms; purusa-akhyani—celebrated as the purusa; atho—how; viduh—they know; ekam—one of them; tu—but; mahatah srastr—the creator of the total material energy; dvitiyam—the second; tu—but; anda-samsthitam—situated within the universe; trtiyam—the third; sarva-bhuta-stham—within the hearts of all living entities; tani—these three; jnatva—knowing; vimucyate—one becomes liberated " ’Visnu has three forms called purusas.
The first, Maha-Visnu, is the creator of the total material energy (mahat), the second is Garbhodakasayi, who is situated within each universe, and the third is Ksirodakasayi, who lives in the heart of every living being.
He who knows these three becomes liberated from the clutches of maya.’
PURPORT
This verse appears in the Laghu-bhagavatamrta (Purva-khanda 33), where it has been quoted from the Satvata-tantra.
20.252
ananta-sakti-madhye krsnera tina sakti pradhana
’iccha-sakti’ ’jnana-sakti’ ’kriya-sakti’ nama
SYNONYMS
ananta-sakti—of unlimited potencies; madhye—in the midst; krsnera—of Lord Krsna; tina—three; sakti—potencies; pradhana—are chief; iccha-sakti—willpower; jnana-sakti—the power of knowledge; kriya-sakti—the creative energy; nama—named "Krsna has unlimited potencies, out of which three are chief-willpower, the power of knowledge and the creative energy.
20.253
iccha-sakti-pradhana krsna--icchaya sarva-karta
jnana-sakti-pradhana vasudeva adhisthata
SYNONYMS
iccha-sakti—of willpower; pradhana—predominator; krsna—Lord Krsna; icchaya—simply by willing; sarva-karta—the creator of everything; jnana-sakti-pradhana—the predominator of the power of knowledge; vasudeva—Lord Vasudeva; adhisthata—reservoir "The predominator of the willing potency is Lord Krsna, for by His supreme will everything comes into existence.
In willing, there is a need for knowledge, and that knowledge is expressed through Vasudeva.
20.254
iccha-jnana-kriya vina na haya srjana
tinera tina-sakti meli’ prapanca-racana
SYNONYMS
iccha-jnana-kriya—thinking, feeling, willing, knowledge and activity; vina—without; na—not; haya—there is; srjana—creation; tinera—of the three; tina-sakti—three potencies; meli’-being amalgamated; prapanca-racana—there is the cosmic manifestation "There is no possibility of creation without thinking, feeling, willing, knowledge and activity.
The combination of the supreme will, knowledge and action brings about the cosmic manifestation.
20.255
kriya-sakti-pradhana sankarsana balarama
prakrtaprakrta-srsti karena nirmana
SYNONYMS
kriya-sakti-pradhana—the predominator of the creative energy; sankarsana—Lord Sankarsana; balarama—Lord Balarama; prakrta—material; aprakrta—spiritual; srsti—worlds; karena—does; nirmana—creation "Lord Sankarsana is Lord Balarama.
Being the predominator of the creative energy, He creates both the material and spiritual worlds.
20.256
ahankarera adhisthata krsnera icchaya
goloka, vaikuntha srje cic-chakti-dvaraya
SYNONYMS
ahankarera—of egotism; adhisthata—the source or predominating Deity; krsnera—of Lord Krsna; icchaya—by the will; goloka—the supreme spiritual planet, known as Goloka; vaikuntha—other, lower planets, known as Vaikunthas; srje—creates; cit-sakti-dvaraya—by the spiritual energy "That original Sankarsana (Lord Balarama) is the cause of both the material and spiritual creation.
He is the predominating deity of egotism, and by the will of Krsna and the power of the spiritual energy, He creates the spiritual world, which consists of the planet Goloka Vrndavana and the Vaikuntha planets.
20.257
yadyapi asrjya nitya cic-chakti-vilasa
tathapi sankarsana-icchaya tahara prakasa
SYNONYMS
yadyapi—although; asrjya—there is no question of creation; nitya—eternal; cit-sakti-vilasa—pastimes of the eternal spiritual energy; tathapi—still; sankarsana-icchaya—by the will of Sankarsana; tahara—of the spiritual world; prakasa—manifestation "Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is nonetheless manifest by the supreme will of Sankarsana.
The spiritual world is the abode of the pastimes of the eternal spiritual energy.
20.258
sahasra-patram kamalam
gokulakhyam mahat-padam
tat-karnikaram tad-dhama
tad anantamsa-sambhavam
SYNONYMS
sahasra-patram—with thousands of petals; kamalam—resembling a lotus flower; gokula-akhyam—named Gokula; mahat-padam—the supreme abode; tat-karnikaram—the whorl of that lotus flower; tat-dhama—the abode of the Lord; tat—that; ananta-amsa—from the expansion of energy of Ananta; sambhavam—creation " ’Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals.
The whorl of that lotus is the abode of the Supreme Lord, Krsna.
This lotus-shaped supreme abode is created by the will of Lord Ananta.’
PURPORT
This verse is quoted from Brahma-samhita (5.2).
20.259
maya-dvare srje tenho brahmandera gana
jada-rupa prakrti nahe brahmanda-karana
SYNONYMS
maya-dvare—by the agency of the external energy; srje—creates; tenho—Lord Sankarsana; brahmandera gana—all the groups of universes; jada-rupa—appearing dull; prakrti—the material energy; nahe—is not; brahmanda-karana—the cause of the cosmic manifestation "By the agency of the material energy, this same Lord Sankarsana creates all the universes.
The dull material energy-known in modern language as nature-is not the cause of the material universe.
20.260
jada haite srsti nahe isvara-sakti vine
tahatei sankarsana kare saktira adhane
SYNONYMS
jada haite—from the dull material energy; srsti nahe—the cosmic manifestation is not possible; isvara-sakti vine—without the help of the energy of the Supreme Lord, the Personality of Godhead; tahatei—in the material energy; sankarsana—Lord Sankarsana; kare—does; saktira—of the spiritual energy; adhane—empowering "Without the Supreme Personality of Godhead’s energy, dull matter cannot create the cosmic manifestation.
Its power does not arise from the material energy itself but is endowed by Sankarsana.
20.261
isvarera saktye srsti karaye prakrti
lauha yena agni-saktye paya daha-sakti
SYNONYMS
isvarera saktye—by the energy of the Supreme Personality of Godhead; srsti—creation; kara ye—does; prakrti—material energy; lauha—iron; yena—as; agni-saktye—by the power of fire; paya—gets; daha-sakti—the power to burn "Dull matter alone cannot create anything.
The material energy produces the creation by the power of the Supreme Personality of Godhead.
Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn.
20.262
etau hi visvasya ca bija-yoni
ramo mukundah purusah pradhanam
anviya bhutesu vilaksanasya
jnanasya cesata imau puranau
SYNONYMS
etau—these two, namely Rama and Krsna; hi—certainly; visvasya—of the universe; ca—and; bija-yoni—both the cause and ingredient; ramah—Balarama; mukundah—Krsna; purusah—the original Maha-Visnu; pradhanam—material energy; anviya—after entering; bhutesu—into the material elements; vilaksanasya—of varieties of manifestation; jnanasya—of knowledge; ca—also; isate—are the controlling power; imau—both of Them; puranau—are the original cause " ’Balarama and Krsna are the original efficient and material causes of the material world.
As Maha-Visnu and the material energy, They enter into the material elements and create the diversities by multi-energies.
Thus They are the cause of all causes.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (10.46.31).
20.263
srsti-hetu yei murti prapance avatare
sei isvara-murti ’avatara’ nama dhare
SYNONYMS
srsti-hetu—for the purpose of creation; yei murti—which form of the Lord; prapance—in the material world; avatare—descends; sei—that; isvara-murti—form of the Lord; avatara—incarnation; nama dhare—takes the name "The form of the Lord that descends into the material world to create is called an avatara, or incarnation.
20.264
mayatita paravyome sabara avasthana
visve avatari’ dhare ’avatara’ nama
SYNONYMS
maya-atita—beyond the material nature; para-vyome—in the spiritual sky; sabara—all of them; avasthana—residence; visve—within the material universe; avatari’-coming down; dhare—take; avatara nama—the name avatara "All the expansions of Lord Krsna are actually residents of the spiritual world.
However, when they descend into the material world, they are called incarnations (avataras).
20.265
sei maya avalokite sri-sankarsana
purusa-rupe avatirna ha-ila prathama
SYNONYMS
sei maya—that material energy; avalokite—just to glance over; sri-sankarsana—Sankarsana; purusa-rupe—in the original form of Maha-Visnu; avatirna—incarnated; ha-ila—became; prathama—at first "To glance over that material energy and empower her, Lord Sankarsana first incarnates as Lord Maha-Visnu.
20.266
jagrhe paurusam rupam
bhagavan mahad-adibhih
sambhutam sodasa-kalam
adau loka-sisrksaya
SYNONYMS
jagrhe—accepted; paurusam rupam—the form of the purusa incarnation; bhagavan—the Supreme Personality of Godhead; mahat-adibhih—with the material energy, etc.; sambhutam—created; sodasa—sixteen; kalam—elements; adau—in the beginning; loka—of the material worlds; sisrksaya—with a desire for the creation " ’In the beginning of the creation, the Lord expanded Himself in the form of the purusa incarnation, accompanied by all the ingredients of material creation.
First He created the sixteen principal energies suitable for creation.
This was for the purpose of manifesting the material universes.’
PURPORT
This is a quotation from Srimad-Bhagavatam (1.3.1).
For an explanation, refer to Adi-lila, Chapter Five, verse 84.
20.267
adyo ’vatarah purusah parasya
kalah svabhavah sad-asan-manas ca
dravyam vikaro guna indriyani
virat svarat sthasnu carisnu bhumnah
SYNONYMS
adyah avatarah—the original incarnation; purusah—the Lord; parasya—of the Supreme; kalah—time; svabhavah—nature; sat-asat—cause and effect; manah ca—as well as the mind; dravyam—the five elements; vikarah—transformation or the false ego; gunah—modes of nature; indriyani—senses; virat—the universal form; svarat—complete independence; sthasnu—immovable; carisnu—movable; bhumnah—of the Supreme Personality of Godhead " ’Karanabdhisayi Visnu (Maha-Visnu) is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, elements, material ego, modes of nature, senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and nonmoving.’
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.42).
For an explanation, refer to Adi-lila, Chapter Five, verse 83.
20.268
sei purusa virajate karena sayana
’karanabdhisayi’ nama jagat-karana
SYNONYMS
sei purusa—the Supreme Personality of Godhead; virajate—on the border known as Viraja; karena sayana—lies down; karana-abdhi-sayi—Karanabdhisayi; nama—named; jagat-karana—is the original cause of material creation "That original Personality of Godhead, named Sankarsana, first lies down in the river Viraja, which serves as a border between the material and spiritual worlds.
As Karanabdhisayi Visnu, He is the original cause of the material creation.
20.269
karanabdhi-pare mayara nitya avasthiti
virajara pare paravyome nahi gati
SYNONYMS
karana-abdhi-pare—on one bank of the Causal Ocean; mayara—of the material energy; nitya—eternal; avasthiti—position; virajara pare—on the other bank of the Viraja, or the Causal Ocean; para-vyome—in the spiritual world or sky; nahi—there is not; gati—admission "The Viraja, or Causal Ocean, is the border between the spiritual and material worlds.
The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky.
20.270
pravartate yatra rajas tamas tayoh
sattvam ca misram na ca kala-vikramah
na yatra maya kim utapare harer
anuvrata yatra surasurarcitah
SYNONYMS
pravartate—exists; yatra—where; rajah—the mode of passion; tamah—the mode of ignorance; tayoh—of both of them; sattvam ca—and the mode of goodness; misram—mixture; na—not; ca—also; kala-vikramah—the influence of time or annihilation; na—not; yatra—where; maya—external energy; kim—what; uta—to speak; apare—others; hareh—of the Supreme Personality of Godhead; anuvratah—strict followers; yatra—where; sura—by demigods; asura—and by demons; arcitah—being worshiped " ’In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, nor the influence of time or maya itself.
Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord’s associates.’
PURPORT
This verse from Srimad-Bhagavatam (2.9.10) was spoken by Srila Sukadeva Gosvami.
He was answering the questions of Pariksit Maharaja, who asked how the living entity falls down into the material world.
Sukadeva Gosvami explained the cream of Srimad-Bhagavatam in four verses, which had been explained to Lord Brahma at the end of the severe austerities he performed for one thousand celestial years.
At that time, Brahma was shown the spiritual world and its transcendental nature.
20.271
mayara ye dui vrtti--’maya’ ara ’pradhana’
’maya’ nimitta-hetu, visvera upadana ’pradhana’
SYNONYMS
mayara—of the material nature; ye—which; dui—two; vrtti—functions; maya—called maya; ara—and; pradhana—ingredients; maya—the word ma-ya; nimitta-hetu—the efficient cause; visvera—of the material universe; upadana—ingredients; pradhana—is called pradhana "Maya has two functions.
One is called maya, and the other is called pradhana.
Maya refers to the efficient cause, and pradhana refers to the ingredients that create the cosmic manifestation.
PURPORT
For a further explanation, see Adi-lila, Chapter Five, verse 58.
20.272
sei purusa maya-pane kare avadhana
prakrti ksobhita kari’ kare viryera adhana
SYNONYMS
sei purusa—that Supreme Personality of Godhead; maya-pane—toward maya; kare avadhana—glances; prakrti—the material nature; ksobhita kari’-making agitated; kare—impregnates; viryera—of the semina; adhana—injection "When the Supreme Personality of Godhead glances over the material energy, she becomes agitated.
At that time, the Lord injects the original semina of the living entities.
PURPORT
In Bhagavad-gita (7.10), Krsna says, bijam mam sarva-bhutanam: “I am the original seed of all existences.” This is also confirmed in another verse in Bhagavad-gita (14.4):
sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad-yonir
aham bija-pradah pita “It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” For a further explanation, one may refer to Brahma-samhita (Chapter Five, verses 10-13).
Brahma-samhita also states (5.51):
agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusam tam aham bhajami All material elements, as well as the spiritual sparks (individual souls), are emanating from the Supreme Personality of Godhead.
This is also confirmed by the Vedanta-sutra (1.1) janmady asya yatah: “The Absolute Truth is He from whom everything emanates.” He is the Supreme Truth: satyam param dhimahi (Bhag.1.1.1).
The absolute ultimate truth is Krsna.
Om namo bhagavate vasudevaya janmady asya yato ’nvayad itaratas carthesv abhijnah sva-rat: “The Absolute Truth is a person who is directly and indirectly cognizant of the entire cosmic manifestation.” (Bhag.1.1.1) The Absolute Truth, the Supreme Personality of Godhead, educated Lord Brahma from the heart (Bhag.1.1.1): tene brahma hrda ya adi-kavaye.
Therefore the Absolute Truth cannot be dull matter; the Absolute Truth must be the Supreme Person Himself.
Sei purusa maya-pane kare avadhana.
Simply by His glance, material nature is impregnated with all living entities.
According to their karma and fruitive activity, they emerge in different bodies.
That is the explanation given by Bhagavad-gita (2.13):
dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati “As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death.
20.273
svanga-visesabhasa-rupe prakrti-sparsana
jiva-rupa ’bija’ tate kaila samarpana
SYNONYMS
sva-anga-visesa-abhasa-rupe—in the form of a specific shadow from His personal body; prakrti-sparsana—the Lord glances over the material nature; jiva-rupa—having the form of the sparklike living entities, who are parts and parcels; bija—semina; tate—in that material nature; kaila samarpana—impregnated "To impregnate with the seeds of living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion, He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature.
PURPORT
According to Bhagavad-gita:
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah sasthanindriyani
prakrti-sthani karsati “The living entities in this conditioned world are My eternal, fragmental parts.
Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Bg.15.7) The word prakrti-sparsana is explained in Caitanya-caritamrta in reference to the way the living entities come in contact with dull matter.
The glancing is performed by Maha-Visnu: sa aiksata lokan nu srja iti (Aitareya Upanisad 1.1.1).
In the conditional stage we impregnate according to the bodily conception-that is, by sexual intercourse-but the Supreme Lord does not need sexual intercourse to impregnate.
The impregnation is performed simply by His glance.
This is also explained in the Brahma-samhita (5.32):
angani yasya sakalendriya-vrttimanti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami Govinda can impregnate simply by glancing.
In other words, His eyes can work as His genitals.
He does not need genitals to beget a child.
Indeed, Krsna can beget any one of the living entities with any part of His body.
The word svanga-visesabhasa-rupe, the form by which the Lord begets living entities in the material world, is explained herein.
He is Lord Siva.
In the Brahma-samhita it is stated that Lord Siva, who is another form of Maha-Visnu, is like yogurt.
Yogurt is nothing but milk, yet it is not milk.
Similarly, Lord Siva is considered the father of this universe, and material nature is considered the mother.
The father and mother are known as Lord Siva and the goddess Durga.
Together, Lord Siva’s genitals and the vagina of goddess Durga are worshiped as siva-linga.
This is the origin of the material creation.
Thus Lord Siva’s position is between the living entity and the Supreme Lord.
Lord Siva is neither the Supreme Personality of Godhead nor the living entity.
He is the form through which the Supreme Lord works to beget living entities within this material world.
As yogurt is prepared when milk is mixed with a culture, the form of Lord Siva expands when the Supreme Personality of Godhead is in touch with material nature.
The impregnation of material nature by the father, Lord Siva, is wonderful because at one time innumerable living entities are conceived.Bhag. jivah sa vijneyah sa canantyaya kalpate (Svetasvatara Upanisad 5.9).
These living entities are very, very small kesagra-sata-bhagasya
satamsa-sadrsatmakah
jivah suksma-svarupo ’yam
sankhyatito hi cit-kanah “If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities.
They are all cit-kana, particles of spirit, not matter.” The innumerable brahmandas, or universes, come from the pores of the Lord’s body, and innumerable living entities also come from the pores of the transcendental body of the Lord.
This is the process of material creation.
Without the living entity, this material nature has no value.
Both emanate from the pores of the transcendental body of Lord Maha-Visnu.
They are different energies.
That is explained in Bhagavad-gita:
bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha “Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies.” (Bg.7.4) The material elements also come from the body of the Supreme Personality of Godhead, and they are also a different type of energy.
Although the living entities also come from the Lord’s body, they are categorized as a superior energy apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat “Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.” (Bg.7.5) The inferior energy, matter, cannot act without the superior energy.
All these things are very clearly explained in the Vedas.
The materialistic theory that life develops from matter is incorrect.
Life and matter come from the supreme living entity; therefore, being the source of both, that supreme living entity, Krsna, is described in Vedanta-sutra as janmady asya yatah (1.1), or the original source of everything, sarva-karana-karanam.
This is further explained in the following verse.
20.274
daivat ksubhita-dharminyam
svasyam yonau parah puman
adhatta viryam sa ’suta
mahat-tattvam hiranmayam
SYNONYMS
daivat—from time immemorial; ksubhita-dharminyam—the material nature, which is subjected to agitation; svasyam—which belongs to the Supreme as one of His energies; yonau—in the womb from which the living entity takes his birth; parah puman—the Supreme Brahman, the Personality of Godhead; adhatta—impregnated; viryam—semina; sa—that material nature; asuta—produced; mahat-tattvam—the total material energy; hiranmayam—the original source for the emanation of varieties of material things " ’From time immemorial, after agitating the material nature into three qualities, the Supreme Personality of Godhead places the semina of innumerable living entities within the womb of that material nature.
Thus material nature gives birth to the total material energy known as the hiranmaya-mahat-tattva, the original symbolic representation of the cosmic manifestation.’
PURPORT
This is a quotation from Srimad-Bhagavatam (3.26.19).
Lord Kapila is explaining to His mother the relationship between the Supreme Personality of Godhead and material nature.
He is informing her how the Supreme Personality of Godhead is the original cause of the living entities, who emanated from material nature.
Over and above the twenty-eight elements of the material creation is the Supreme Personality of Godhead, the cause of all causes.
Life comes not from matter but from life itself.
As explained in the Vedas: nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13).
The Supreme Lord is the original source of life.
20.275
kala-vrttya tu mayayam
gunamayyam adhoksajah
purusenatma-bhutena
viryam adhatta viryavan
SYNONYMS
kala-vrttya—in due course of time, as the immediate cause of creation; tu—but; mayayam—within the material nature; guna-mayyam—full of the three material modes of nature (sattva-guna, rajo-guna and tamo-guna); adhoksajah—the Supreme Personality of Godhead, who is beyond material conceptions; purusena—by the enjoyer of material nature; atma-bhutena—who is an expansion of His personal self; viryam—semina; adhatta—placed; viryavan—the omnipotent " ’In due course of time, the Supreme Personality of Godhead (Maha-Visnu or Maha-Vaikunthanatha), by the agency of a further expansion of His personal self, places the seed of the living entities within the womb of material nature.’
PURPORT
This is a quotation from Srimad-Bhagavatam (3.5.26).
This verse tells how the living entities come in contact with material nature.
Just as a woman cannot beget children without uniting with a man, material nature cannot beget living entities without being in union with the Supreme Personality of Godhead.
There is a history of how the Absolute Lord becomes the father of all living entities.
In every system of religion, it is accepted that God is the supreme father of all living entities.
According to Christianity, the supreme father, God, provides the living entities with all of life’s necessities.
Therefore they pray, “Give us this day our daily bread.” Any religion that does not accept the Supreme Lord as the absolute father is called kaitava-dharma, or a cheating religion.
Such religious systems are rejected in Srimad-Bhagavatam (1.1.2): dharmah projjhita-kaitavo ’tra.
Only an atheist does not accept the omnipotent supreme father.
If one accepts the omnipotent supreme father, he abides by His orders and becomes a religious person.
20.276
tabe mahat-tattva haite trividha ahankara
yaha haite devatendriya-bhutera pracara
SYNONYMS
tabe—thereafter; mahat-tattva haite—from the total material energy; tri-vidha—three kinds of; ahankara—egotism; yaha haite—from which; devata—of predominating deities; indriya—of the senses; bhutera—and of material elements; pracara—expansion "First the total material energy is manifest, and from this arise the three types of egotism, which are the original sources from which all demigods (controlling deities), senses and material elements expand.
PURPORT
The three types of egotism (ahankara) are technically known as vaikarika, taijasa and tamasa.
The mahat-tattva is situated within the heart, or citta, and the predominating Deity of the mahat-tattva is Lord Vasudeva (Bhag.3.26.21).
The mahat-tattva is transformed into three divisions: (1) vaikarika, egotism in goodness (sattvika-ahankara), from which the eleventh sense organ, the mind, is manifest and whose predominating Deity is Aniruddha (Bhag.3.26.27-28); (2) taijasa, or egotism in passion (rajasa-ahankara), from which the senses and intelligence are manifest and whose predominating Deity is Lord Pradyumna (Bhag.3.26.29-31); (3) tamasa, or egotism in ignorance, from which sound vibration (sabda-tanmatra) expands.
From the sound vibration, the sky (akasa) is manifest and, the senses, beginning with the ear, are also manifest (Bhag.3.26.32).
Of these three types of egotism, Lord Sankarsana is the predominating Deity.
In the philosophical discourse known as the Sankhya-karika, it is stated:
sattvika ekadasakah pravartate vaikrtad ahankarat-bhutades tan-matram tamasa-taijasady-ubhayam.
20.277
sarva tattva mili’ srjila brahmandera gana
ananta brahmanda, tara nahika ganana
SYNONYMS
sarva tattva—all different elements; mili’-combining; srjila—created; brahmandera gana—all the universes; ananta brahmanda—those universes are unlimited in number; tara nahika ganana—there is no possibility of counting them "Combining all the different elements, the Supreme Lord created all the universes.
Those universes are unlimited in number; there is no possibility of counting them.
20.278
inho mahat-srasta purusa--’maha-visnu’ nama
ananta brahmanda tanra loma-kupe dhama
SYNONYMS
inho—He; mahat-srasta—the creator of the mahat-tattva, or total material energy; purusa—the person; maha-visnu nama—called Lord Maha-Visnu; ananta—unlimited; brahmanda—universes; tanra—of His body; loma-kupe—within the hair holes; dhama—are situated "The first form of Lord Visnu is called Maha-Visnu.
He is the original creator of the total material energy.
The innumerable universes emanate from the pores of His body.
20.279-280
gavakse udiya yaiche renu ase yaya
purusa-nisvasa-saha brahmanda bahiraya
punarapi nisvasa-saha yaya abhyantara
ananta aisvarya tanra, saba--maya-para
SYNONYMS
gavakse—from a hole at the top of a wall; udiya—floating; yaiche—as; renu—atomic particles; ase yaya—come and go; purusa-nisvasa-saha—with the exhaling of Maha-Visnu; brahmanda—the universes; bahiraya—come outside; punarapi—again; nisvasa-saha—by His inhalation; yaya—go; abhyantara—within; ananta—unlimited; aisvarya—opulences; tanra—of Him; saba—everything; maya-para—beyond the material conception "These universes are understood to be floating in air as the Maha-Visnu exhales.
They are like atomic particles that float in sunshine and pass through the holes of a screen.
All these universes are thus created by the exhalation of Maha-Visnu, and when Maha-Visnu inhales, they return to His body.
The unlimited opulences of Maha-Visnu are completely beyond material conception.
20.281
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
SYNONYMS
yasya—whose; eka—one; nisvasita—of breath; kalam—time; atha—thus; avalambya—taking shelter of; jivanti—live; loma-vilajah—grown from the hair holes; jagat-anda-nathah—the masters of the universes (the Brahmas); visnuh mahan—the Supreme Lord Maha-Visnu; sah—that; iha—here; yasya—whose; kala-visesah—particular plenary portion or expansion; govindam—Lord Govinda; adi-purusam—the original person; tam—Him; aham—I; bhajami—worship " ’The Brahmas and other lords of the mundane worlds appear from the pores of the Maha-Visnu and remain alive for the duration of His one exhalation.
I adore the primeval Lord, Govinda, for Maha-Visnu is a portion of His plenary portion.’
PURPORT
This is a quotation from Brahma-samhita (5.48).
20.282
samasta brahmanda-ganera inho antaryami
karanabdhisayi--saba jagatera svami
SYNONYMS
samasta brahmanda-ganera—of the aggregate of the brahmandas, or universes; inho—that Lord Maha-Visnu; antaryami—the Supersoul; karana-abdhi-sayi—Lord Maha-Visnu, lying on the Causal Ocean; saba jagatera—of all the universes; svami—the Supreme Lord "Maha-Visnu is the Supersoul of all the universes.
Lying on the Causal Ocean, He is the master of all material worlds.
20.283
eita kahilun prathama purusera tattva
dvitiya purusera ebe sunaha mahattva
SYNONYMS
eita—thus; kahilun—I have explained; prathama purusera—of the first incarnation of the Personality of Godhead; tattva—the truth; dvitiya purusera—of the second incarnation of the Personality of Godhead; ebe—now; sunaha—please hear; mahattva—glories "I have thus explained the truth of the first Personality of Godhead, Maha Visnu.
I shall now explain the glories of the second Personality of Godhead.
20.284
sei purusa ananta-koti brahmanda srjiya
ekaika-murtye pravesila bahu murti hana
SYNONYMS
sei purusa—that Personality of Godhead, Maha-Visnu; ananta-koti brahmanda—millions and trillions of brahmandas, or universes; srjiya—after creating; eka-eka—in each one of them; murtye—in a form; pravesila—entered; bahu murti hana—becoming many forms "After creating the total number of universes, which are unlimited, the Maha-Visnu expanded Himself into unlimited forms and entered into each of them.
20.285
pravesa kariya dekhe, saba--andhakara
rahite nahika sthana, karila vicara
SYNONYMS
pravesa kariya—after entering; dekhe—He sees; saba—everywhere; andhakara—complete darkness; rahite—to remain there; nahika sthana—there was no place; karila vicara—then He considered "When Maha-Visnu entered each of the limitless universes, He saw that there was darkness all around and that there was no place to stay.
He therefore began to consider the situation.
20.286
nijanga-sveda-jale brahmandardha bharila
sei jale sesa-sayyaya sayana karila
SYNONYMS
nija-anga—from His own personal body; sveda-jale—by emitting the water of perspiration; brahmanda-ardha—half of the universe; bharila—filled; sei jale—on that water; sesa-sayyaya—on the bed of Lord Sesa; sayana karila—lay down "With the perspiration produced from His own body, the Lord filled half the universe with water.
He then lay down on that water on the bed of Lord Sesa.
20.287
tanra nabhi-padma haite uthila eka padma
sei padme ha-ila brahmara janma-sadma
SYNONYMS
tanra nabhi-padma haite—from His lotus navel; uthila—grew; eka—one; padma—lotus flower; sei padme—on that lotus flower; ha-ila—there was; brahmara—of Lord Brahma; janma-sadma—the place of generation "A lotus flower then sprouted from the lotus navel of that Garbhodakasayi Visnu.
That lotus flower became Lord Brahma’s birthplace.
20.288
sei padma-nale ha-ila caudda bhuvana
tenho ’brahma’ hana srsti karila srjana
SYNONYMS
sei padma-nale—within the stem of that lotus; ha-ila—became manifested; caudda—fourteen; bhuvana—planetary systems; tenho—He; brahma—Lord Brahma; hana—having become; srsti—the material creation; karila srjana—created "In the stem of that lotus flower the fourteen worlds were generated.
Then He became Lord Brahma and created the entire universe.
20.289
’visnu’-rupa hana kare jagat palane
gunatita visnu--sparsa nahi maya-sane
SYNONYMS
visnu-rupa—Lord Krsna in His form as Visnu; hana—becoming; kare—does; jagat palane—maintenance of the material world; guna-atita—beyond the material qualities, transcendental; visnu—Lord Visnu; sparsa—touching; nahi—there is not; maya-sane—with maya, the material energy "In this way, the Supreme Personality of Godhead in His form of Visnu maintains the entire material world.
Since He is always beyond the material qualities, the material nature cannot touch Him.
PURPORT
The influence of the material energy cannot touch Lord Visnu as she touches Lord Brahma and Lord Siva.
Therefore it is said that Lord Visnu is transcendental to the material qualities.
The incarnations of the material qualities-Lord Siva and Lord Brahma-are under the jurisdiction of the external energy.
Lord Visnu, however, is different.
In the mantras of the Rg Veda it is said: om tad visnoh paramam padam (Rg Veda-samhita 1.22.20).
The words paramam padam indicate that He is transcendental to the material qualities.
Because Lord Visnu is not within the jurisdiction of the material qualities, He is always superior to the living entities who are controlled by material energy.
This is one of the differences between the Supreme Lord and the living entities.
Lord Brahma is a very powerful living entity, and Lord Siva is even more powerful.
Therefore Lord Siva is not accepted as a living entity, but at the same time is not considered to be on the level of Lord Visnu.
20.290
’rudra’-rupa dhari kare jagat samhara
srsti, sthiti, pralaya haya icchaya yanhara
SYNONYMS
rudra-rupa dhari—accepting the form of Lord Siva; kare—performs; jagat samhara—dissolution of the universal creation; srsti—creation; sthiti—maintenance; pralaya—and dissolution; haya—take place; icchaya—by the will; yanhara—of whom "The Supreme Lord, and His form of Rudra (Lord Siva), brings about the dissolution of this material creation.
In other words, by His will only, there is creation, maintenance and dissolution of the whole cosmic manifestation.
20.291
brahma, visnu, siva--tanra guna-avatara
srsti-sthiti-pralayera tinera adhikara
SYNONYMS
brahma—Lord Brahma; visnu—Lord Visnu; siva—Lord Siva; tanra—of Garbhodakasayi Visnu; guna-avatara—incarnations of the material qualities; srsti-sthiti-pralayera—of the three functions, namely creation, maintenance and dissolution; tinera adhikara—there is control by the three deities (Lord Brahma, Lord Visnu and Lord Siva) "Brahma, Visnu and Siva are His three incarnations of the material qualities.
Creation, maintenance and destruction respectively are under the charge of these three personalities.
20.292
hiranyagarbha-antaryami--garbhodakasayi
’sahasra-sirsadi’ kari’ vede yanre gai
SYNONYMS
hiranyagarbha—named Hiranyagarbha; antaryami—the Supersoul; garbha-udaka-sayi—Lord Garbhodakasayi Visnu; sahasra-sirsa-adi kari’-by the Vedic hymns beginning with sahasra-sirsa (Rg Veda-samhita 10.90); vede yanre ga-i—unto whom the Vedas pray "Garbhodakasayi Visnu, known within the universe as Hiranyagarbha and the antaryami, or Supersoul, is glorified in the Vedic hymns, beginning with the hymn that starts with the word sahasra-sirsa.
20.293
ei ta’ dvitiya-purusa--brahmandera isvara
mayara ’asraya’ haya, tabu maya-para
SYNONYMS
ei ta’—in this way; dvitiya-purusa—the second Personality of Godhead; brahmandera isvara—the master of the universe; mayara—of the external, material energy; asraya haya—becomes the shelter; tabu—still; maya-para—is beyond the touch of the material energy "This second Personality of Godhead, known as Garbhodakasayi Visnu, is the master of each and every universe and the shelter of the external energy.
Nonetheless, He remains beyond the touch of the external energy.
20.294
trtiya-purusa visnu--’guna-avatara’
dui avatara-bhitara ganana tanhara
SYNONYMS
trtiya-purusa—the third Personality; visnu—Lord Visnu; guna-avatara—the incarnation of the material quality of goodness; dui avatara-bhitara—within the two incarnations; ganana-tanhara—He is designated "The third expansion of Visnu is the Ksirodakasayi Visnu, who is the incarnation of the quality of goodness.
He is to be counted within the two types of incarnations (purusa-avataras and guna-avataras).
20.295
virat vyasti-jivera tenho antaryami
ksirodakasayi tenho--palana-karta, svami
SYNONYMS
virat—the universal form; vyasti-jivera—of all other living entities; tenho—He; antaryami—the Supersoul; ksira-udaka-sayi—Lord Visnu who lies down in the ocean of milk; tenho—He; palana-karta—the maintainer; svami—the master "This Ksirodakasayi Visnu is the universal form of the Lord and is the Supersoul within every living entity.
He is known as Ksirodakasayi, or the Lord who lies on the ocean of milk.
He is the maintainer and master of the universe.
20.296
purusavatarera ei kailun nirupana
lilavatara ebe suna, sanatana
SYNONYMS
purusa-avatarera—of all the purusa-avataras; ei—this; kailun nirupana—I have described; lila-avatara—incarnations for pastimes; ebe—now; suna—please hear; sanatana—O Sanatana "O Sanatana, I have definitively described the three purusa-avataras of Visnu.
Now please hear from Me about the pastime incarnations.
20.297
lilavatara krsnera na yaya ganana
pradhana kariya kahi dig-darasana
SYNONYMS
lila-avatara—incarnations for pastimes; krsnera—of Lord Krsna; na yaya ganana—are not countable; pradhana kariya—chiefly; kahi—let me describe; dik-darasana—by a sample direction "No one can count the innumerable pastime incarnations of Lord Krsna, but I shall describe the principal ones.
20.298
matsya, kurma, raghunatha, nrsimha, vamana
varahadi--lekha yanra na yaya ganana
SYNONYMS
matsya—the fish incarnation; kurma—the tortoise incarnation; raghunatha—Lord Ramacandra; nrsimha—the man-lion incarnation; vamana—the dwarf incarnation; varaha-adi—the hog incarnation and others; lekha—describing; yanra—of which incarnations; na yaya ganana—cannot be counted "Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Ramacandra, Lord Nrsimha, Lord Vamana, and Lord Varaha.
There is no end to them.
20.299
matsyasva-kacchapa-nrsimha-varaha-hamsa-
rajanya-vipra-vibudhesu krtavatarah
tvam pasi nas tribhuvanam ca tathadhunesa
bharam bhuvo hara yaduttama vandanam te
SYNONYMS
matsya—in the forms of a fish; asva—of a horse; kacchapa—of a tortoise; nrsimha—of Lord Nrsimhadeva; varaha—of a boar; hamsa—of a swan; rajanya—of Lord Ramacandra; vipra—of Lord Parasurama; vibudhesu—and of Vamanadeva; krta-avatarah—who have accepted incarnation; tvam—You; pasi—please protect; nah—us demigods; tri-bhuvanam ca—and the three worlds; tatha—as well; adhuna—now; isa—O Lord; bharam—the burden; bhuvah—of the universe; hara—kindly take away; yadu-uttama—O best of the Yadu dynasty; vandanam te—to You we offer our prayers " ’O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe.
Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse (Hayagriva), a tortoise, a lion (Lord Nrsimha), a boar (Lord Varaha) and a swan.
You also incarnated as Lord Ramacandra, Parasurama and Vamana the dwarf.
You have always protected us demigods and the universe in this way.
Now please continue.’
PURPORT
This is a quotation from Srimad-Bhagavatam (10.2.40).
20.300
lilavatarera kailun dig-darasana
gunavatarera ebe suna vivarana
SYNONYMS
lila-avatarera—of the incarnations of pastimes; kailun—I have done; dik-darasana—indicating the direction only; guna-avatarera—of incarnations of the material qualities; ebe—now; suna vivarana—hear the description "I have given a few examples of pastime incarnations.
Now I will describe the guna-avataras, the incarnations of the material qualities.
Please listen.
20.301
brahma, visnu, siva,--tina guna avatara
tri-guna angikari’ kare srsty-adi-vyavahara
SYNONYMS
brahma, visnu, siva—Lord Brahma, Lord Visnu and Lord Siva; tina—three; guna avatara—the incarnations of the material qualities; tri-guna—the three qualities of material nature; angikari’-accepting; kare—does; srsti-adi-vyavahara—transactions in reference to the creation, maintenance and dissolution "There are three functions within this material world.
Everything here is created, everything is maintained for some time, and everything is finally dissolved.
The Lord therefore incarnates Himself as the controllers of the three qualities-sattva-guna, rajo-guna and tamo-guna (goodness, passion and ignorance).
Thus the transactions of the material world take place.
20.302
bhakti-misra-krta-punye kona jivottama
rajo-gune vibhavita kari’ tanra mana
SYNONYMS
bhakti-misra-krta-punye—because of pious activities mixed with devotional service; kona—someone; jiva-uttama—the best of the living entities; rajah-gune—by the mode of passion; vibhavita—influenced; kari’-making; tanra—his; mana—mind "Because of his past pious activities mixed with devotional service, the first-class living entity is influenced by the mode of passion within his mind.
20.303
garbhodakasayi-dvara sakti sancari’
vyasti srsti kare krsna brahma-rupa dhari’
SYNONYMS
garbha-udaka-sayi-dvara—by Lord Garbhodakasayi Visnu; sakti sancari’-giving him special powers; vyasti—total; srsti—creation; kare—does; krsna—Lord Krsna; brahma-rupa dhari’-accepting the form of Lord Brahma "Such a devotee is empowered by Garbhodakasayi Visnu.
In this way, an incarnation of Krsna in the form of Brahma engineers the total creation of the universe.
PURPORT
The Garbhodakasayi Visnu purusa-avatara expansion of Lord Visnu accepts the material modes-sattva-guna, rajo-guna and tamo-guna-and thus incarnates as Lord Visnu, Brahma and Siva.
These are incarnations of the material qualities.
Among the many superior living entities qualified with pious activities and devotional service, one, called Lord Brahma, is infused with the quality of passion by the supreme will of Garbhodakasayi Visnu.
Thus Lord Brahma becomes the incarnation of the creative energy of the Lord.
20.304
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami
SYNONYMS
bhasvan—the illuminating sun; yatha—as; asma-sakalesu—in various types of precious stones; nijesu—his own; tejah—brilliance; sviyam—his own; kiyat—to some extent; prakatayati—manifests; api—also; tadvat—similarly; atra—here; brahma—Lord Brahma; yah—who is; esah—the Lord; jagat-anda-vidhana-karta—becomes the chief of the universe; govindam adi-purusam—Lord Govinda, the original Supreme Personality of Godhead; tam—Him; aham—I; bhajami—worship " ’The sun manifests his brilliance in a gem, although it is stone.
Similarly, the original Personality of Godhead, Govinda, manifests His special power in a pious living entity.
Thus the living entity becomes Brahma and manages the affairs of the universe.
Let me worship Govinda, the original Personality of Godhead.’
PURPORT
This is a quotation from Brahma-samhita (5.49).
20.305
kona kalpe yadi yogya jiva nahi paya
apane isvara tabe amse ’brahma’ haya
SYNONYMS
kona kalpe—in some lifetime of Brahma; yadi—if; yogya—suitable; jiva—living entity; nahi—not; paya—is available; apane—personally; isvara—the Supreme Lord; tabe—then; amse—by His plenary expansion; brahma haya—becomes Lord Brahma "If in a kalpa a suitable living entity is not available to take charge of Brahma’s post, the Supreme Personality of Godhead Himself personally expands and becomes Lord Brahma.
PURPORT
One day of Brahma consists of the four yugas multiplied a thousand times-or, according to solar calculations, 4,320,000,000 years-and such also is the duration of his night.
One year of Brahma’s life consists of 360 days and nights, and Brahma lives for one hundred such years.
Such is the life of a Brahma.
20.306
yasyanghri-pankaja-rajo ’khila-loka-palair
mauly-uttamair dhrtam upasita-tirtha-tirtham
brahma bhavo ’ham api yasya kalah kalayah
sris codvahema ciram asya nrpasanam kva
SYNONYMS
yasya—whose; anghri-pankaja—lotuslike feet; rajah—the dust; akhila-loka—of the universal planetary systems; palaih—by the masters; mauli-uttamaih—with valuable turbans on their heads; dhrtam—accepted; upasita—worshiped; tirtha-tirtham—the sanctifier of the holy places; brahma—Lord Brahma; bhavah—Lord Siva; aham api—even I; yasya—of whom; kalah—portions; kalayah—of a plenary portion; srih—the goddess of fortune; ca—and; udvahema—we carry; ciram—eternally; asya—of Him; nrpa-asanam—the throne of a king; kva—where " ’What is the value of a throne to Lord Krsna? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads.
That dust makes the holy places sacred, and even Lord Brahma, Lord Siva, Laksmi and I myself, who are all portions of His plenary portion, eternally carry that dust on our heads.’
PURPORT
This is a quotation from Srimad-Bhagavatam (10.68.37).
When the Kauravas flattered Baladeva so that He would become their ally and spoke ill of Sri Krsna, Lord Baladeva was angry and spoke this verse.
20.307
nijamsa-kalaya krsna tamo-guna angikari’
samhararthe maya-sange rudra-rupa dhari
SYNONYMS
nija-amsa—of His personal plenary expansion; kalaya—by an expansion known as kala; krsna—Lord Krsna; tamah-guna—the material mode of darkness; angikari’-accepting; samhara-arthe—for the purpose of dissolution; maya-sange—in association with the external energy; rudra-rupa—the form of Rudra; dhari—assumes "Lord Krsna, the Supreme Personality of Godhead, expands a portion of His plenary portion and, accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation.
PURPORT
This is a description of the Rudra form, which is another expansion of Krsna.
Only visnu-murtis are expansions of Krsna’s personal and plenary portions.
Maha Visnu, who lies on the Causal Ocean, is an expansion of Sankarsana.
When Garbhodakasayi Visnu accepts the material modes of nature for the purpose of dissolving the cosmic manifestation, His form is called Rudra.
As already explained, Lord Visnu is the controller of maya.
How, then, can He associate with maya? The conclusion is that the incarnation of Lord Siva or Lord Brahma indicates the absence of the supreme power of Visnu.
When the supreme power is not there, it is possible to associate with maya, the external energy.
Lord Brahma and Lord Siva are to be considered creations of maya.
20.308
maya-sanga-vikari rudra--bhinnabhinna rupa
jiva-tattva nahe, nahe krsnera ’svarupa’
SYNONYMS
maya-sanga—by association with maya; vikari—transformed; rudra—the form of Rudra; bhinna-abhinna rupa—having different types of forms; jiva-tattva nahe—still he is not called jiva-tattva; nahe—nor; krsnera—of Lord Krsna; sva-rupa—personal form "Rudra, Lord Siva, has various forms, which are transformations brought about by association with maya.
Although Rudra is not on a level with the jiva-tattvas, he still cannot be considered a personal expansion of Lord Krsna.
PURPORT
Rudra is simultaneously one with and different from the visnu-tattva.
Due to his association with maya, he is different from the visnu-tattva, but at the same time he is an expansion of Krsna’s personal form.
This situation is called bhedabheda-tattva, or acintya-bhedabheda-tattva, simultaneously one and different.
20.309
dugdha yena amla-yoge dadhi-rupa dhare
dugdhantara vastu nahe, dugdha haite nare
SYNONYMS
dugdha—milk; yena—as; amla:yoge—in association with a sour substance; dadhi-rupa—the form of yogurt; dhare—takes; dugdha-antara—something other than milk; vastu—substance; nahe—is not; dugdha—milk; haite—to be; nare—is not able "Milk is transformed into yogurt when it associates with a yogurt culture.
Thus yogurt is nothing but milk, but still it is not milk.
PURPORT
Of the three deities supervising the creation, maintenance and dissolution of the universe, Lord Visnu is never separate from the original Visnu.
However, Lord Siva and Brahma, due to their association with maya, are different from Visnu.
Visnu cannot be transformed into any form of material energy.
Whenever there is association with maya, the personality involved must be different from Lord Visnu.
Therefore Lord Siva and Lord Brahma are called guna-avataras, for they associate with the material qualities.
The conclusion is that Rudra is a transformation of Visnu, but he is not exactly Lord Visnu.
Therefore, he does not come within the category of the visnu-tattvas.
Thus he is inconceivably one with Visnu and different from Him.
The example given in this verse is very clear.
Milk is compared to Visnu.
As soon as milk touches a sour substance, it becomes yogurt, or Lord Siva.
Although yogurt is constitutionally milk it cannot be used in place of milk.
20.310
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na tu tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
SYNONYMS
ksiram—milk; yatha—as; dadhi—yogurt; vikara-visesa—with a special transforming agent; yogat—by mixing; sanjayate—is transformed into; na—not; tu—but; tatah—from the milk; prthak—separated; asti—is; hetoh—which is the cause; yah—who; sambhutam—the nature of Lord Siva; api—even though; tatha—as; samupaiti—accepts; karyat—from the matter of some particular business; govindam—unto Govinda, the Supreme Personality of Godhead; adi-purusam—the original person; tam—unto Him; aham—I; bhajami—offer my respectful obeisances " ’Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk.
Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Siva (Sambhu) for the special purpose of material transactions.
I offer my obeisances at His lotus feet.’
PURPORT
This is a quotation from Brahma-samhita (5.45).
20.311
’siva’--maya-sakti-sangi, tamo-guna vesa
mayatita, gunatita ’visnu’--paramesa
SYNONYMS
siva—Lord Siva; maya-sakti-sangi—an associate of the external energy; tamah-guna-avesa—absorbed by the quality of ignorance; maya-atita—transcendental to the external energy; guna-atita—transcendental to the qualities of matter; visnu—Visnu; parama-isa—the Supreme Lord "Lord Siva is an associate of the external energy; therefore he is absorbed in the material quality of darkness.
Lord Visnu is transcendental to maya and the qualities of maya.
Therefore He is the Supreme Personality of Godhead.
PURPORT
Visnu is beyond the range of the material manifestation, and He is not within the control of the material energy.
He is the supreme independent Personality of Godhead.
This is even admitted by Sankaracarya: narayanah paro ’vyaktat (Gita-bhasya).
In his constitutional form, Siva is a maha-bhagavata, a supreme devotee of the Lord, but because he accepts maya’s association-especially the quality of ignorance-he is not free from maya’s influence.
Such an intimate association is completely absent in the Supreme Personality of Godhead, Visnu.
Lord Siva accepts maya, but in the presence of Lord Visnu, maya does not exist.
Consequently Lord Siva has to be considered a product of maya.
When Lord Siva is free from maya’s influence, he is in the position of a maha-bhagavata, a supreme devotee of Lord Visnu.
Vaisnavanam yatha sambhuh.
20.312
sivah sakti-yuktah sasvat
trilingo guna-samvrtah
vaikarikas taijasas ca
tamasas cety aham tridha
SYNONYMS
sivah—Lord Siva; sakti-yuktah—associated with material nature; sasvat—eternally; tri-lingah—in three features; guna-samvrtah—covered by the modes of nature; vaikarikah—one is called vaikarika; taijasah ca—another is called taijasa; tamasah ca—as well as tamasa; iti—thus; aham—egotism; tri-dha—three kinds " ’The truth about Lord Siva is that he is always covered with three material coverings-vaikarika, taijasa and tamasa.
Because of these three modes of material nature, he always associates with the external energy and egotism itself.’
PURPORT
This is a quotation from Srimad-Bhagavatam (10.88.3).
20.313
harir hi nirgunah saksat
purusah prakrteh parah
sa sarva-drg upadrasta
tam bhajan nirguno bhavet
SYNONYMS
harih—the Supreme Personality of Godhead, Visnu; hi—certainly; nirgunah—transcendental to all material qualities; saksat—directly; purusah—the supreme enjoyer; prakrteh—material nature; parah—beyond; sah—He; sarva-drk—the seer of everything; upadrasta—the overseer of everything; tam—Him; bhajan—by worshiping; nirgunah—transcendental to material qualities; bhavet—one becomes " ’Sri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person.
He can see everything inside and outside; therefore He is the supreme overseer of all living entities.
If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position.’
PURPORT
This is also a quotation from Srimad-Bhagavatam (10.88.5).
20.314
palanartha svamsa visnu-rupe avatara
sattva-guna drasta, tate guna-maya-para
SYNONYMS
palana-artha—for maintenance; svamsa—personal plenary expansion; visnu-rupe—in the form of Lord Visnu; avatara—incarnation; sattva-guna—of the mode of goodness; drasta—director; tate—therefore; guna-maya-para—transcendental to the material modes of nature "For the maintenance of the universe, Lord Krsna descends as His personal plenary expansion in the form of Visnu.
He is the director of the mode of goodness; therefore He is transcendental to the material energy.
20.315
svarupa--aisvarya-purna, krsna-sama praya
krsna amsi, tenho amsa, vede hena gaya
SYNONYMS
sva-rupa—personal expansion; aisvarya-purna—full of all opulences; krsna-sama—equal to Krsna; praya—almost; krsna amsi—Krsna is the Supreme Personality of Godhead; tenho—Lord Visnu; amsa—personal expansion; vede—the Vedas; hena—thus; gaya—sing "Lord Visnu is in the category of svamsa because He has opulences almost equal to Krsna’s.
Krsna is the original person, and Lord Visnu is His personal expansion.
This is the verdict of all Vedic literature.
PURPORT
Although an incarnation of the material energy, Lord Brahma is nonetheless the director of the material mode of passion.
Similarly, Lord Siva, although simultaneously one with and different from Lord Krsna, is still the incarnation of the mode of darkness.
However, Lord Visnu is Krsna’s personal expansion; therefore He is the director of the mode of goodness and is always transcendentally situated beyond the jurisdiction of the modes of material nature.
Lord Visnu is the original personal expansion of Krsna, and Krsna is the original source of all incarnations.
As far as power is concerned, Lord Visnu is as powerful as Lord Krsna because He possesses all the opulences.
20.316
diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami
SYNONYMS
dipa-arcih—the flame of a lamp; eva—as; hi—certainly; dasa-antaram—another lamp; abhyupetya—expanding; dipayate—illuminates; vivrta-hetu—with its expanded cause; samana-dharma—equally powerful; yah—who; tadrk—similarly; eva—certainly; hi—certainly; ca—also; visnutaya—by His expansion as Lord Visnu; vibhati—illuminates; govindam—to Lord Krsna; adi-purusam—the supreme original person; tam—to Him; aham—I; bhajami—offer my worshipful respect " ’When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candle.
Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different forms as Visnu, who is equally luminous, powerful and opulent.
Let me worship that Supreme Personality of Godhead, Govinda.’
PURPORT
This is a quotation from Brahma-samhita (5.46).
20.317
brahma, siva--ajna-kari bhakta-avatara
palanarthe visnu--krsnera svarupa-akara
SYNONYMS
brahma—Lord Brahma; siva—Lord Siva; ajna-kari—order carriers; bhakta-avatara—incarnations of devotees; palana-arthe—for maintenance; visnu—Lord Visnu; krsnera—of Lord Krsna; svarupa-akara—in the form of a personal feature "The conclusion is that Lord Brahma and Lord Siva are simply devotee incarnations who carry out orders.
However, Lord Visnu, the maintainer, is the personal feature of Lord Krsna.
20.318
srjami tan-niyukto ’ham-
haro harati tad-vasah
visvam purusa-rupena
paripati trisakti-dhrk
SYNONYMS
srjami—create; tat-niyuktah—engaged by Him; aham—I; harah—Lord Siva; harati—annihilates; tat-vasah—under His control; visvam—the whole universe; purusa-rupena—in the form of Lord Visnu; paripati—maintains; tri-sakti-dhrk—the controller of the three modes of material nature “ ’Lord Brahma said, ”I am engaged by the Supreme Personality of Godhead to create.
Following His orders, Lord Siva dissolves everything.
The Supreme Personality of Godhead, in His form of Ksirodakasayi Visnu, maintains all the affairs of material nature.
Thus the supreme controller of the three modes of material nature is Lord Visnu." ’
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.32).
Lord Brahma gave this information to Devarsi Narada when he was receiving instructions from Lord Brahma to understand the Supreme Personality of Godhead, Paramatma.
After describing the universal form of the Lord, Lord Brahma explained that his position and Lord Siva’s position are controlled by Lord Visnu.
20.319
manvantaravatara ebe suna, sanatana
asankhya ganana tanra, sunaha karana
SYNONYMS
manu-antara-avatara—the Manu incarnations; ebe—now; suna—hear; sanatana—O Sanatana Gosvami; asankhya—unlimited; ganana—counting; tanra—of them; sunaha—just hear; karana—the cause "O Sanatana, just hear about the Manu incarnations (manvantara-avataras).
They are unlimited, and no one can count them.
Just hear of their source.
20.320
brahmara eka-dine haya caudda manvantara
caudda avatara tahan karena isvara
SYNONYMS
brahmara eka-dine—in one day of Brahma; haya—there are; caudda—14; manu-antara—changes of Manu; caudda—14; avatara—incarnations; tahan—in that time; karena—manifests; isvara—the Supreme Personality of Godhead "In one day of Brahma, there are fourteen changes of the Manus, and all those fourteen Manus are considered incarnations manifested by the Supreme Personality of Godhead.
PURPORT
In one day of Brahma, there are 14 Manus, and all of them are considered to be manvantara-avataras of the Supreme Personality of Godhead.
Thus in one month days) of Brahma’s life, there are 5,040 Manu incarnations.
Thus for the one hundred years of Brahma’s life, there is a total of 504,000 manvantara-avataras.
20.321
caudda eka dine, mase cari-sata bisa
brahmara vatsare panca-sahasra callisa
SYNONYMS
caudda—14; eka dine—in one day; mase—in one month; cari-sata bisa—420; brahmara vatsare—in one year of Brahma; panca-sahasra callisa—5,040 avataras "There are 14 manvantara-avataras in one day of Brahma, 420 in one month, and 5,040 in one year.
20.322
sateka vatsara haya jivana’ brahmara
panca-laksa cari-sahasra manvantaravatara
SYNONYMS
sateka vatsara haya—there are one hundred years; jivana—the duration of life; brahmara—of Brahma; panca-laksa—500,000; cari-sahasra—4,000; manu-antara-avatara—incarnations of Manu "During the hundred years of Brahma’s life, there are 504,000 manvantara-avataras.
20.323
ananta brahmande aiche karaha ganana
maha-visnu eka-svase brahmara jivana
SYNONYMS
ananta brahmande—in innumerable universes; aiche—in that way; karaha ganana—just try to count; maha-visnu—Lord Maha-Visnu; eka-svase—by one exhalation; brahmara jivana—the duration of life of one Brahma "The number of manvantara-avataras for only one universe has been given.
One can only imagine how many manvantara-avataras exist in the innumerable universes.
And all these universes and Brahmas exist only during one exhalation of Maha-Visnu.
20.324
maha-visnura nisvasera nahika paryanta
eka manvantaravatarera dekha lekhara anta
SYNONYMS
maha-visnura—of Lord Maha-Visnu; nisvasera—of the exhalations; nahika paryanta—there is no limit; eka manvantara-avatarera—of only one feature of the Lord, namely the manvantara-avatara; dekha—just see; lekhara anta—it is beyond the power of writing "There is no limit to the exhalations of Maha-Visnu.
Just see how impossible it is to speak or write of even only the manvantara-avatara.
20.325
svayambhuve ’yajna’, svarocise ’vibhu’ nama
auttame ’satyasena’, tamase ’hari’ abhidhana
SYNONYMS
svayambhuve—in the Svayambhuva-manvantara; yajna—the avatara named Yajna; svarocise—in the Svarocisa-manvantara; vibhu—the avatara Vibhu; nama—named; auttame—in the Auttama-manvantara; satyasena—the avatara named Satyasena; tamase—in the Tamasa-manvantara; hari—Hari; abhidhana—named "In the Svayambhuva-manvantara, the avatara was named Yajna.
In the Svarocisa-manvantara, he was named Vibhu.
In the Auttama-manvantara, he was named Satyasena, and in the Tamasa-manvantara he was named Hari.
20.326
raivate ’vaikuntha’ caksuse ’ajita’, vaivasvate ’vamana’
savarnye ’sarvabhauma’, daksa-savarnye ’rsabha’ ganana
SYNONYMS
raivate—in the Raivata-manvantara; vaikuntha—the avatara named Vaikuntha; caksuse—in the Caksusa-manvantara; ajita—the avatara named Ajita; vaivasvate—in the Vaivasvata-manvantara; vamana—the avatara named Vamana; savarnye—in the Savarnya-manvantara; sarvabhauma—the avatara named Sarvabhauma; daksa-savarnye—in the Daksa-savarnya-manvantara; rsabha—the avatara Rsabha; ganana—named "In the Raivata-manvantara, the avatara was named Vaikuntha, and in the Caksusa-manvantara, he was named Ajita.
In the Vaivasvata-manvantara, he was named Vamana, and in the Savarnya-manvantara, he was named Sarvabhauma.
In the Daksa-savarnya-manvantara, he was named Rsabha.
20.327
brahma-savarnye ’visvaksena’, ’dharmasetu’ dharma-savarnye
rudra-savarnye ’sudhama’, ’yogesvara’ deva-savarnye
SYNONYMS
brahma-savarnye—in the Brahma-savarnya-manvantara; visvaksena—the avatara named Visvaksena; dharmasetu—the avatara named Dharmasetu; dharma-savarnye—in the Dharma-savarnya-manvantara; rudra-savarnye—in the Rudra-savarnya-manvantara; sudhama—the avatara named Sudhama; yogesvara—the avatara named Yogesvara; deva-savarnye—in the Deva-savarnya-manvantara "In the Brahma-savarnya-manvantara, the avatara was named Visvaksena, and in the Dharma-savarnya, he was named Dharmasetu.
In the Rudra-savarnya he was named Sudhama, and in the Deva-savarnya, he was named Yogesvara.
20.328
indra-savarnye ’brhadbhanu’ abhidhana
ei caudda manvantare caudda ’avatara’ nama
SYNONYMS
indra-savarnye—in the Indra-savarnya-manvantara; brhadbhanu—the avatara named Brhadbhanu; abhidhana—named; ei caudda manvantare—in the fourteen manvantaras; caudda—fourteen; avatara—of the incarnations; nama—different names "In the Indra-savarnya-manvantara, the avatara was named Brhadbhanu.
These are the names of the fourteen avataras in the fourteen manvantaras.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura, in his Anubhasya, gives a list of Manus and their fathers’ names: (1) Svayambhuva Manu, the son of Lord Brahma; (2) Svarocisa, the son of Svarocih, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tamasa, the brother of Uttama; (5) Raivata, the twin brother of Tamasa; (6) Caksusa, the son of the demigod Caksu; (7) Vaivasvata, the son of Vivasvan, the sun-god (whose name is also mentioned in Bhagavad-gita (4.1)); (8) Savarni, a son born to the sun-god and wife named Chaya; (9) Daksa-savarni, the son of the demigod Varuna; (10) Brahma-savarni, the son of Upasloka; (11-14) Rudra-savarni, Dharma-savarni, Deva-savarni and Indra-savarni, the sons of Rudra, Ruci, Satyasaha and Bhuti respectively.
20.329
yugavatara ebe suna, sanatana
satya-treta-dvapara-kali-yugera ganana
SYNONYMS
yuga-avatara—incarnation of millenniums; ebe—now; suna—hear; sanatana—O Sanatana Gosvami; satya-treta-dvapara-kali-yugera—of the Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga; ganana—the chronological order "O Sanatana, now hear from Me about the yuga-avataras, the incarnations for the millenniums.
First of all, there are four yugas-Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga.
20.330
sukla-rakta-krsna-pita--krame cari varna
cari varna dhari’ krsna karena yuga-dharma
SYNONYMS
sukla—white; rakta—red; krsna—black; pita—yellow; krame—one after another; cari varna—four colors; cari varna dhari’-accepting these four colors; krsna—Lord Krsna; karena yuga-dharma—manifests His pastimes in different millenniums "In the four yugas-Satya, Treta, Dvapara and Kali-the Lord incarnates in four colors: white, red, black and yellow respectively.
These are the colors of the incarnations in different millenniums.
20.331
asan varnas trayo hy asya
grhnato ’nu-yugam tanuh
suklo raktas tatha pita
idanim krsnatam gatah
SYNONYMS
asan—there were; varnah—colors; trayah—three; hi—certainly; asya—of your son; grhnatah—accepting; anu-yugam—according to the millennium; tanuh—body; suklah—white; raktah—red; tatha—as well as; pitah—yellow; idanim—just now; krsnatam gatah—He has assumed a blackish hue " ’This child formerly had three colors according to the prescribed color for different millenniums.
Formerly He was white, red and yellow, and now He has assumed a blackish color.’
PURPORT
This verse from Srimad-Bhagavatam (10.8.13) was spoken by Gargamuni when performing the name-giving ceremony for Krsna at the house of Nanda Maharaja.
The following two verses are also from Srimad-Bhagavatam (11.5.21,24).
20.332
krte suklas catur-bahur
jatilo valkalambarah
krsnajinopavitaksan
bibhrad danda-kamandalu
SYNONYMS
krte—in the Satya-yuga; suklah—having a white color and bearing the name Sukla; catuh-bahuh—having four arms; jatilah—with a bunch of hair; valkala-ambarah—wearing a garment made of tree bark; krsna-ajina—black-colored antelope skin; upavita—sacred thread; aksan—a garland of beads for chanting; bibhrat—carried; danda-kamandalu—a rod and waterpot " ’In the Satya-yuga, the Lord appeared in a body colored white with four arms and matted hair.
He wore tree bark and bore a black antelope skin.
He wore a sacred thread and a garland of rudraksa beads.
He carried a rod and a waterpot, and He was a brahmacari.’
20.333
tretayam rakta-varno ’sau
catur-bahus trimekhalah
hiranya-kesas trayy-atma
sruk-sruv-ady-upalaksanah
SYNONYMS
tretayam—in the Treta-yuga; rakta-varnah—of a reddish color; asau—He; catuh-bahuh—with four arms; tri-mekhalah—having three circles on the abdomen; hiranya-kesah—hair colored like gold; trayi-atma—whose form manifests the Vedas; sruk-sruv-adi-upalaksanah—decorated with the sacrificial spoon, ladle and so on " ’In the Treta-yuga, the Lord appeared in a body that had a reddish hue and four arms.
There were three distinctive lines on His abdomen, and His hair was golden.
His form manifested the Vedic knowledge, and He bore the symbols of a sacrificial spoon, ladle and so on.’
20.334
satya-yuge dharma-dhyana karaya ’sukla’-murti dhari’
kardamake vara dila yenho krpa kari’
SYNONYMS
satya-yuge—in the millennium of Satya-yuga; dharma-dhyana—religious principles and meditation; karaya—induces; sukla—whitish; murti—form; dhari’-accepting; kardamake—to Kardama Muni; vara dila—gave benedictions; yenho—who; krpa kari’-out of causeless mercy "As the white incarnation, the Lord taught religion and meditation.
He offered benedictions to Kardama Muni, and in this way He showed His causeless mercy.
PURPORT
Kardama Muni was one of the prajapatis.
He married Devahuti, the daughter of Manu, and their son was Kapiladeva.
The Supreme Lord was very pleased with Kardama Muni’s austerities, and He appeared before Kardama Muni in a whitish body.
This happened in the Satya-yuga millennium, when people were accustomed to practicing meditation.
20.335
krsna-’dhyana’ kare loka jnana-adhikari
tretara dharma ’yajna’ karaya ’rakta’-varna dhari’
SYNONYMS
krsna-dhyana—meditation upon Krsna; kare—perform; loka—the people; jnana-adhikari—who are advanced in spiritual knowledge; tretara—of the Treta-yuga; dharma—the occupational duty; yajna—performance of sacrifices; karaya—induces; rakta-varna dhari’-assuming a reddish color "In the Satya-yuga the people were generally advanced in spiritual knowledge and could meditate upon Krsna very easily.
The people’s occupational duty in Treta-yuga was to perform great sacrifices.
This was induced by the Personality of Godhead in His reddish incarnation.
20.336
’krsna-padarcana’ haya dvaparera dharma
’krsna’-varne karaya loke krsnarcana-karma
SYNONYMS
krsna-pada-arcana—worshiping the lotus feet of Krsna; haya—is; dvaparera—of the Dvapara millennium; dharma—the occupational duty; krsna-varne—in a blackish color; karaya—induces; loke—to the people; krsna-arcana-karma—the activities of worshiping Lord Krsna "In Dvapara-yuga the people’s occupational duty was to worship the lotus feet of Krsna.
Therefore Lord Krsna, appearing in a blackish body, personally induced people to worship Him.
20.337
dvapare bhagavan syamah
pita-vasa nijayudhah
sri-vatsadibhir ankais ca
laksanair upalaksitah
SYNONYMS
dvapare—in the Dvapara-yuga; bhagavan—the Supreme Personality of Godhead; syamah—blackish; pita-vasah—having yellow clothes; nija—own; ayudhah—having weapons; sri-vatsa-adibhih—such as Srivatsa; ankaih—by bodily markings; ca—and; laksanaih—by external characteristics such as the Kaustubha jewel; upalaksitah—characterized " ’In the Dvapara-yuga the Personality of Godhead appears in a blackish hue.
He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Srivatsa.
That is how His symptoms are described.’
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.27).
The syama color is not exactly blackish.
Srila Bhaktisiddhanta Sarasvati Thakura compares it to the color of the atasi flower.
It is not that Lord Krsna Himself appears in a blackish color in all the Dvapara-yugas.
In other Dvapara-yugas, previous to Lord Krsna’s appearance, the Supreme Lord appeared in a greenish body by His own personal expansion.
This is mentioned in the Visnu Purana, Hari-vamsa and Mahabharata.
20.338
namas te vasudevaya
namah sankarsanaya ca
pradyumnayaniruddhaya
tubhyam bhagavate namah
SYNONYMS
namah—let me offer my respectful obeisances; te—unto You; vasudevaya—Lord Vasudeva; namah—respectful obeisances; sankarsanaya ca—also to Lord Sankarsana; pradyumnaya—to Lord Pradyumna; aniruddhaya—unto Aniruddha; tubhyam—unto You; bhagavate—unto the Supreme Personality of Godhead; namah—my respectful obeisances " ’I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vasudeva, Sankarsana, Pradyumna and Aniruddha.’
PURPORT
This is a prayer from Srimad-Bhagavatam (11.5.29) spoken by Karabhajana Muni when he was questioned by Maharaja Nimi, the King of Videha, about the incarnations in specific yugas and their method of worship.
Karabhajana Muni was one of the nine Yogendras, and he met the King to inform him about future incarnations.
20.339
ei mantre dvapare kare krsnarcana
’krsna-nama-sankirtana’--kali-yugera dharma
SYNONYMS
ei mantre—by this mantra; dvapare—in the age of Dvapara; kare—perform; krsna-arcana—the worship of Lord Krsna; krsna-nama-sankirtana—chanting of the holy name of Lord Krsna; kali-yugera dharma—the occupational duty in the Age of Kali "By this mantra, the people worship Lord Krsna in the Dvapara-yuga.
In the Kali-yuga the occupational duty of the people is to chant congregationally the holy name of Krsna.
PURPORT
As stated in Srimad-Bhagavatam (12.3.51):
kaler dosa-nidhe rajann
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet In Kali-yuga one worships Lord Krsna by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare.
To propagate this movement, Lord Krsna personally appeared as Lord Caitanya Mahaprabhu.
That is described in the following verse.
20.340
pita’-varna dhari’ tabe kaila pravartana
prema-bhakti dila loke lana bhakta-gana
SYNONYMS
pita-varna dhari’-assuming the color yellow; tabe—thereafter; kaila pravartana—introduced the sankirtana movement; prema-bhakti dila—He distributed love of Krsna; loke—to the people in general; lana bhakta-gana—accompanied by His devotees "Accompanied by His personal devotees, Lord Krsna, assuming a golden color, introduces the hari-nama-sankirtana, the chanting of the Hare Krsna mantra, in the Age of Kali.
By this process, He delivers love for Krsna to the general populace.
20.341
dharma pravartana kare vrajendra-nandana
preme gaya nace loka kare sankirtana
SYNONYMS
dharma pravartana kare—introduces a particular type of religious activity; vrajendra-nandana—Krsna Himself; preme—in love; gaya—chants; nace—dances; loka—all people; kare—perform; sankirtana—congregational chanting "Lord Krsna, the son of Nanda Maharaja, personally introduces the occupational duty of the Age of Kali.
He personally chants and dances in ecstatic love, and thus the entire world chants congregationally.
20.342
krsna-varnam tvisakrsnam-
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
SYNONYMS
krsna-varnam—repeating the syllables krs-na; tvisa—with a luster; akrsnam—not black (golden); sa-anga—with associates; upanga—servitors; astra—weapons; parsadam—confidential companions; yajnaih—by sacrifice; sankirtana-prayaih—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasah—intelligent persons " ’In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna.
Although His complexion is not blackish, He is Krsna Himself.
He is accompanied by His associates, servants, weapons and confidential companions.’
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.32).
See also Adi-lila, Chapter Three, text 52.
20.343
ara tina-yuge dhyanadite yei phala haya
kali-yuge krsna-name sei phala paya
SYNONYMS
ara tina-yuge—in the three other yugas; dhyana-adite—by processes beginning with meditation; yei—whatever; phala—result; haya—there is; kali-yuge—in this Age of Kali; krsna-name—by chanting the Hare Krsna maha-mantra; sei phala paya—one gets the same achievement "In the other three yugas-Satya, Treta and Dvapara-people perform different types of spiritual activities.
Whatever results they achieve in that way, they can achieve in Kali-yuga simply by chanting the Hare Krsna mahamantra.
20.344
kaler dosa-nidhe rajann
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-bandhah param vrajet
SYNONYMS
kaleh—of the Age of Kali; dosa-nidhe—in the ocean of faults; rajan—O King; asti—there is; hi—certainly; ekah—one; mahan—very great; gunah—good quality; kirtanat—by chanting; eva—certainly; krsnasya—of the holy name of Krsna; mukta-bandhah—liberated from material bondage; param—to the transcendental spiritual kingdom; vrajet—one can go " ’My dear King, although Kali-yuga is full of faults, there is still one good quality about this age.
It is that simply by chanting the Hare Krsna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.
PURPORT
This is a verse from Srimad-Bhagavatam (12.3.51).
20.345
krte yad dhyayato visnum
tretayam yajato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat
SYNONYMS
krte—in the Satya-yuga; yat—which; dhyayatah—from meditation; visnum—on Lord Visnu; tretayam—in the Treta-yuga; yajatah—from worshiping; makhaih—by performing sacrifices; dvapare—in the age of Dvapara; paricaryayam—by worshiping the lotus feet of Krsna; kalau—in the Age of Kali; tat—that same result (can be achieved); hari-kirtanat—simply by chanting the Hare Krsna maha-mantra " ’Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the Lord’s lotus feet can also be obtained in Kali-yuga simply by chanting the Hare Krsna maha-mantra.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (12.3.52).
At the present moment in Kali-yuga there are many false meditators who concoct some imaginary form and try to meditate upon it.
It has become fashionable to meditate, but people know nothing about the object of meditation.
That is explained here.
Yad dhyayato visnum.
One has to meditate upon Lord Visnu or Lord Krsna.
Without referring to the sastras, so-called meditators aim at impersonal objects.
Lord Krsna has condemned them in Bhagavad-gita (12.5):
kleso ’dhikataras tesam
avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate “For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome.
To make progress in that discipline is always difficult for those who are embodied.” Not knowing how to meditate, foolish people simply suffer, and there is no benefit derived from their spiritual activities.
The same reference can be found in the following verse from the Visnu Purana (6.2.17), Padma Purana (Uttara-khanda 72.25) and Brhan-naradiya Purana (38.97).
20.346
dhyayan krte yajan yajnais
tretayam dvapare ’rcayan
yad apnoti tad apnoti
kalau sankirtya kesavam
SYNONYMS
dhyayan—meditating; krte—in the Satya-yuga; yajan—worshiping; yajnaih—by the performance of great sacrifices; tretayam—in the Treta-yuga; dvapare—in the Dvapara-yuga; arcayan—worshiping the lotus feet; yat—whatever; apnoti—is achieved; tat—that; apnoti—is obtained; kalau—in the Age of Kali; sankirtya—simply by chanting; kesavam—the pastimes and qualities of Lord Kesava " ’Whatever is achieved by meditation in Satya-yuga, by the performance of yajna in Treta-yuga or by the worship of Krsna’s lotus feet in Dvapara-yuga is also obtained in the Age of Kali simply by chanting and glorifying Lord Kesava.’
The Opulence and Sweetness of Lord Sri Krsna Srila Bhaktivinoda Thakura gives the following summary study of the Twenty-first Chapter.
In this chapter Sri Caitanya Mahaprabhu fully describes Krsnaloka, the spiritual sky, the Causal Ocean and the material world, which consists of innumerable universes.
Sri Caitanya Mahaprabhu then describes Lord Brahma’s interview with Krsna at Dvaraka and the Lord’s curbing the pride of Brahma.
There is also a description of one of Krsna’s pastimes with Brahma.
In this chapter the author of Caitanya-caritamrta has presented some nice poems about the pastimes of Krsna and Krsna’s superexcellent beauty.
Throughout the rest of the chapter, our intimate relationship (sambandha) with Krsna is described.