3 - List of the Avataras

Tuesday, 12 December 2017 10:58

Canto 1 Page 359

Canto 1 Page 360
Shrila Prabhupada - purports
Visvanatha Cakravarti Thakur - Sasartha-Darsini-tika
Srila Sridhara Swami - Bhavartha-dipika
Srila Jiva Goswami - Krama Sandarbha
Sri Vallabhacarya - Sri Subodhini
Important points in text
Analogies / comparisons in text
References in commentaries

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References in commentaries
Chapter Heading - 20bold, Section Heading - 18bold, Subsection Heading - 16bold, Title
heading and verse number - 14bold, Text - 12

Chapter 3. Kåñëa Is the Source of All Incarnations /

List of the Avataras
1-5 The three roles of the purusha-avataras
1.3.1

süta uväca
jagåhe pauruñaà rüpaà
bhagavän mahad-ädibhiù
sambhütaà ñoòaça-kalam
ädau loka-sisåkñayä

Word-For-Word Meanings
sütaù uväca—Süta said; jagåhe—accepted; pauruñam—plenary portion as the puruña
incarnation; rüpam—form; bhagavän—the Personality of Godhead; mahat-ädibhiù—with
the ingredients of the material world; sambhütam—thus there was the creation of; ñoòaça-
kalam—sixteen primary principles; ädau—in the beginning; loka—the universes;
sisåkñayä—on the intention of creating.

SP Translation
Süta said: In the beginning of the creation, the Lord first expanded Himself in the
universal form of the puruña incarnation and manifested all the ingredients for the
material creation. And thus at first there was the creation of the sixteen principles of
material action. This was for the purpose of creating the material universes.

VCT translation
Süta said: First of all, the Supreme Lord accepted the form of the eternal first puruña
full like the moon for creating the universes from mahä-tattva and other elements.

VA translation
“Sri Soota said. “With a desire in his mind to create this Universe our Lord took the form
of the Universal form (Viraat Purusha) consisting of 16 “Kalaas” (divine pans) of
primordial principles of “Mahat” (the great principle) and others.”

Summary of verse:

Purport
The Bhagavad-gétä states that the Personality of Godhead Çré Kåñëa maintains these
material universes by extending His plenary expansions. So this puruña form is the
confirmation of the same principle. The original Personality of Godhead Väsudeva, or
Lord Kåñëa, who is famous as the son of King Vasudeva or King Nanda, is full with all
opulences, all potencies, all fame, all beauty, all knowledge and all renunciation. A part
of His opulence is manifested as impersonal Brahman, and part of His opulences are

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of His opulence is manifested as impersonal Brahman, and part of His opulences are
manifested as Paramätmä. This puruña feature of the same Personality of Godhead Çré
Kåñëa is the original Paramätmä manifestation of the Lord. There are three puruña
features who effect the material creation, and this form, who is known as the
Käraëodakaçäyé Viñëu, is the first of the three. The others are known as the
Garbhodakaçäyé Viñëu and the Kñérodakaçäyé Viñëu, which we shall know one after
another. The innumerable universes are generated from the skin holes of this
Käraëodakaçäyé Viñëu, and in each one of the universes the Lord enters as
Garbhodakaçäyé Viñëu.
In the Bhagavad-gétä it is also mentioned that the material world is created at certain
intervals and then again destroyed. This creation and destruction is done by the
supreme will because of the conditioned souls, or the nitya-baddha living beings. The
nitya-baddha, or the eternally conditioned souls, have the sense of individuality or
ahaìkära, which dictates them sense enjoyment, which they are unable to have
constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living
beings are predominated enjoyers. But the eternally conditioned souls, forgetful of this
constitutional position, have strong aspirations to enjoy. The chance to enjoy matter is
given to the conditioned souls in the material world, and side by side they are given the
chance to understand their real constitutional position. Those fortunate living entities
who catch the truth and surrender unto the lotus feet of Väsudeva after many, many
births in the material world join the eternally liberated souls and thus are allowed to
enter into the kingdom of Godhead. After this, such fortunate living entities need not
come again within the occasional material creation. But those who cannot catch the
constitutional truth are again merged into the mahat-tattva at the time of the
annihilation of the material creation. When the creation is again set up, this mahat-
tattva is again let loose. This mahat-tattva contains all the ingredients of the material
manifestations, including the conditioned souls. Primarily this mahat-tattva is divided
into sixteen parts, namely the five gross material elements and the eleven working
instruments or senses. It is like the cloud in the clear sky. In the spiritual sky, the
effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual
light. The mahat-tattva is assembled in some corner of the vast, unlimited spiritual sky,
and the part which is thus covered by the mahat-tattva is called the material sky. This
part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the
whole spiritual sky, and within this mahat-tattva there are innumerable universes. All
these universes are collectively produced by the Käraëodakaçäyé Viñëu, called also the
Mahä-viñëu, who simply throws His glance to impregnate the material sky.

Sarartha Darsini tika

The third chapter is an answer to the request (by the sages) to describe the various
avatäras. This chapter explains that the Lord in one form alone makes his appearances
and performs activities.

At the end of the previous chapter it was said that the Lord was absorbed in various
lélävatäras. What pastimes and what avatäras are these? Süta begins by describing the
puruñävatäras in five verses. Pauruñam means with the form of a man, or defined as a
puruña. “By saying that the Lord accepts this form, it means that it did not exist before.
That means it is a temporary form.” Therefore the form is described as sambhütam, samyag
bhütam: existing continuously. It is always situated in its svarüpa which is the highest
truth, param satyam. The Lord accepted this form of the puruña who eternally exists for
creating the universes. He accepts a form which already exists. One never sees a sentence
such as “He accepted the pot” where the pot did not previously exist. Similarly we say,
“The king accepted the general because he desired victory.” Amara-koña says yukte kñmäd
ävåte bhütaà präëy-atéte same triñv: bhüta means joined with, elements like earth,

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ävåte bhütaà präëy-atéte same triñv: bhüta means joined with, elements like earth,
composed of, a living being, in the past, in all three genders.

The same word sambhüta should be applied to the person described in verse 6 with sa eva
prathamaà deva and other places as well. With a desire for creating the worlds collectively
and individually by mahat-tattva, ahaìkara and other elements, the Lord of Vaikuëöha
accepted the form of the puruña who is like the full moon with sixteen digits (ñodäsa-
kalam), being full of forms like Matsya and Kürma. Kalä means a sixteenth part according
to the dictionary and ñoòaça-kala means having sixteen parts. This refers to the form of
Mahä-viñëu, the first puruña, a portion of Saìkarñaëa, lying on the Käraëa Ocean, who
glances over prakåti, This is confirmed by the Laghu-bhägavatämåta (1.5.121).

Bhavartha Dipika
avatära-kathä-praçne/ tåtéye tüttaräbhidhä
puruñädy-avatäroktyä/ tat-tac-caritra-varëanaiù

yad uktaà “athäkhyähi harer dhémann avatära-kathäù çubhäù” iti tad-uttaratvenävatärän

anukramiñyan prathamaà puruñävatäram äha, jagåha iti païcabhiù. mahad-ädibhir
mahad-ahaìkära-païca-tan-mätraiù sambhütaà su-niñpannam. ekädaçendriyäëi païca
mahä-bhütänéti ñoòaça kalä aàçä yasmin. yady api bhagavad-vigraho naivam-bhütas
tathäpi viräò-jéväntar-yämiëo bhagavato viräò-rüpeëopäsanärtham evam uktam iti
drañöavyam.

Çré Subodhiné:
In the second chapter, in determining the “results" (Phalam) and the “spiritual ways”
(Saadhan), our Lord's 5 "Leelas" of (1) Creation of the Universe, (2) His own “entry"
into His creation, the countiess varied nature of creation,.(4) His “enjoyment" of His
own creation and (5) our Lord’s “protection" of this Uni verse — have been explained.

In this third chapter, a description of our Lord’s remaining “incarnations” and their
achievements/goals, together with our Lord Sri Krishna's glory - our Lord Sri Krishna
who is being worshipped and preyed to by everyone- are done. Sri Soota was not clearly
aware of the various “tasks" (Leelas) of our Lord Sri Krishna. Due to this, he has
described the incarnation of our Lord Sri Krishna, only in an “ordinary" manner, and
through the verse "the celestials, the animals and the humans’, the description has been
made in a "special" way! In this way, it may seem that all the 6 questions have been
answered fully. But if we really see this clearly, only 5 questions have been answered
fully - as towards the end, the “praise" done by Kunti, and our Lord's incarnation as Sri
Krishna have not been described adequately and fully.

Now, a question bas been made viz. “Please tell us the stories of our Lord’s incarnations
(Aakhya Hi Harerdhimannavataar Kathaha Subhaha). In this way, a separate question
has been niade about the various incarnations of our Lord Sri Hari. That is why, in this
third chapter, through the verses such as "Jagruhe Pourusham Roopam" (verse 1) and
others, various incarnations of our Lord have been described.

“To get down" is the meaning of “Avataara" (incarnation) In other words, from the “all
pervasive”, Sri Vaikuntam (the imperishable Brahman), our Lord's “coming” into this
Universe is known as “Avataaram” (incarnation).

Though, our Lord has taken His incarnation as the various “principles" of (1)
Imperishable Brahman, (2) Kaala (time), (3) the “task" (of creation), (4) all types of
“natures" (Swabhaava) and (5) spiritual principles (Tatwarn), even then, there is the

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“natures" (Swabhaava) and (5) spiritual principles (Tatwarn), even then, there is the
aspect of “dual form” in all these incarnations. Hence, all these “manifestations" are not
usually considered as “incarnations"!

The question asked was. "Please tell us our Lord Sri Hari s stories and Leelas - the Leelas
done, as per His free desire and will". Due to this, the above mentioned 5 types of our
Lord’s manifestations cannot be called as “incarnations", as there is no aspect of our
Lord's “desire or liking' involved in all these diverse manifestations! Hence, only those
"incarnations" of our Lord are described, which He has taken, out of His own liking and
will!

Our Lord's “Leela” of creating the "elements" (Bhootaleela) is of two kinds viz. (1) actual,
(2) traditional (successive).

(1) From Brahman only all these have been created (“Yetasmaat Jaayate Praanaha
Manaha Sarvendriyaani Cha"). (2) From our Lord came space; from space came wind
(Vaayoo); from wind came fire (Agni); from fire came water and from water came the
“earth” - this Is the traditional or the successive “Bhootaleela" of our Lord.

The Leela of “physical creation” (Bhowdikleela) of our Lord is also of two kinds. (1)
Creating the Universe - Brahmaandam - the “Viraat" of all encompassing Universe. (2)
Without creating this “Brahmaandam". In the first category, our Lord, after creating the
Universe, enacts all His “physical" Leelas - like His incarnation as Sri Raama - as the son
of king Dasaratha - He also becomes the “womb" for the physical creation of this
“Viraat" — Universe. Sometimes this “Viren form" has been described as the “body of
Brahman" or as “the body of the Jeeva". Where tins vast Universe is regarded as the
“body of Brahman", it is said, that those, who reside in thins “Viraat” (Universe) find it
easy to attain "liberation"- Ipso facto, if this Universe is regarded as the “body of the
Jeeva" then, the devotees, who worship this Viraat form of out Lord, will be in reality
worshipping only the “Jeeva"! That is why. it is said, that except the worship of our Lord
as Sri Krishna, all other incarnations are considered as the “Viraat of Jeeva" only and
“liberation” is not possible through them. But if this Universe is considered as the “body
of Brahman”, then the devotee will worship our Lord as being the basis of this Universe.
Moreover, as all these incarnations hate Brahman as their “basis", and in this way of
worship, the devotee will be truly worshipping Brahman only. Due to this his liberation
becomes easier.

Hence, through the first 5 verses, the "incarnation" of "Punrsha" (our Lord) is being
explained.
There is no one including Lord Brahma, who can “bear' the divine nature and form of
our Lord (Purusha) i.e. able to withstand it! Hence our Lord himsetf became the
“Purusha". Our Lord has three “forms" (Roopam). which me termed as the “Purusha”. (1)
The “Mahat Tatwam" - the great principle - the originator thereof. (2) The Lord who is
stationed in this “Brahmaandam" (Universe) and (3) the “Indweller" (Antaryami) in
every being. Despite becoming all these, our Lord is not affected by the “ignorance”
(Adhyasa) usually associated with the “body”- as our Lord has always existed i.e. even
before this relationship with the “body” took place! In the Brihadaararnyaka Upanishad,
it has been clearly stated, that this “Purusa” (our Lord) has always remained before
everyone else and He is the absolute “Brahmann”, who destroys and burns away the sins.
(“Yat Poorvasmaat Sarvaanpapmanaha Oushad Tasmaat Uchhyate Purusha Yiti"). That
Is why, our Lord is called as the ‘Purusha". If this word is broken as “Puri Vasati” (living
in the city), then the meaning, will be “the Jeeva, who is living in the city of this body".
But this is not the meaning, which is taken up here. The Lord, who has been always

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But this is not the meaning, which is taken up here. The Lord, who has been always
existing, and who destroys the sins of everyone is our Bhagawan only! Another meaning
also emerges here, if the word is Split as "Puram Ushari". Here, it would mean, that our
Lord like fire, which has entered into a molten iron ball, is stationed inside this
Universe, and having got originated from this Universe only, creates everything else,
with a view to confer the grace of liberation to everyone!

This “Universe” (Brabmaandam) is the form ie “body" of Purusha! It is like our Lord
only, who is the primordial. Purusha! But not “Purusha” (our Lord) Himself. This is
made clear through the use of the word “Pourusha” (related to "Purusha") in the verse."
This "Universe" is fit for My stay”(Mamaayatanamuthamam) - this son of “statements”
also, have made our Lord's "mind”, very clear, Like the pure Satwik body, our Lord has
“worn” this body of the “Purusha” made of primordial principles. No one else has the
authority or capacity to do this. With a view to emphasise this truth only, the word
“Bhagavat” has been used!

This Universe is different from the type of materials, which are grown through “seeds"
in water! This truth is again told through the words "Mahadadibhi" i.e. the great
principle (Mahattatwam), ego (Abamkaar), forms (Roopam), taste (relish - Rasam),
fragrance (Gandham), touch (feeling - Sparsam) and sound (Sabdam), which are the
subtle principles, the if senses (Indriyas) and the 5 primordial elements. In this way,
totaling 23 in number - is the primordial nature's field of action. All these are used in
the making of this Universe.

In this vast creation, our Lord has become both “Purusha" and “Prakruti" and there is
nothing else than our Lord! This is the first primordial creation. After this, for the
second, third and subsequent creations, our Lord had Lord Brahma and other
“authorities’' to assist Him! Hence, creation took place through these entitles only later.
But in the first creation, Lord Brahma and others were not there, and hence our Lord
only by himself created this Universe!

The Lord took this incarnation as "Purusha" only because of His desire to create this vast
Universe. This was the only purpose for this incarnation. All the “worlds" of this
Universe were stationed in the “stomach" of our Lord. Our Lord took the form of a huge
body of the shape and sire of this Universe, so that He can keep all the worlds of this
Universe in His stomach and also create the same outside! On doing this i.e, after the
Lord wore this "body’ of “Brahmaandam" (Universe), on this "body" only “creation and
preservation" in it!

If the Lord “were not to wear this body of this vast Universe (Brahmaandam), what
would have been the danger or consequences? Through which "form" (Roopam) of our
Lord can we attribute His “doership"? This is made clear, through the following verse.

Krama Sandarbha (Also Krishna Sandarbha 1)

nanu pürvvaà brahmäditayä tridhaiva tattvamekamuktam. tatra brahmaëaù kià
lakñaëaà bhagavatparamätmanorvä tatra tatra viçeñaù kaçcid vä kimastéti
çréçaunakädipraçnamäçaìkya brahme ti paramätmetyatra yo bhagavän nirdiñöaù sa
evedamityädau ca yasyevävirbhäva mahatsrañörädayo viñëuparyantä nirddiñöäù, sa
bhagavän svayaà çrékåñëa eveti pürvvadarçitaçaunakädyabhéñöanijäbhimatasthäpanäya
paramätmano viçeñä nuvädapürvvakaà darçayituà tatprasaìgenänyänavatärän
kathayituà tatraiva brahma ca nirddeñöumärabhate jagåha iti. yaù çrébhagavän
pürëañaòaiçvaryatvena pürvvaà nirdiñöaù sa eva pauruñaà rüpaà puruñatvenämnäyate
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pürëañaòaiçvaryatvena pürvvaà nirdiñöaù sa eva pauruñaà rüpaà puruñatvenämnäyate
yadrüpaà tadevädau sargärambhe jagåhe präkåtapralaye svasmin lénaà sat prakaöatayä
svékåtavän. kimartham? taträha lokasisåkñayä. tasminneva lénänäà lokänäà
samañöivyañöyupädhijévänäà sisåkñayä prädurbhävanärthamityarthäh. kidåçaà sat
tadrüpaà lénamäséttaträha mahadädibhiù sambhütaà militam.
antarbhütamahadäditattvamityarthaù. “sambhüyämbhodhimadhyeti mahaëadyä
mahänadyä nagäpagetyä” dau hi sambhavatirmmilanärthaù. tatra hi mahadädéni
lénänyañanniti. tadevaà “viñëostu tréëi rüpäëi puruñäkhyänyatho viduù. ekantu mahataù
såñöå dvitéyaà tvaëòasaàsthitam. tåtéyaà sarvvabhütasthaà täni jïätvä vimucyate” iti.
näradéyatanträdau mahatsrañöåtvena prathamaà puruñäkhyaà rüpaà yat çrüyate
(tasminnävirabhülliìge mahäviñëurjjagatpatirityädi. näräyaëaù sa bhagavänäpastasmät
sanätanät. äviräsan käraëärëonidhiù saìkarñaëätmakaù. yoganidräà gatastasmin
sahasräàçaù svayaà mahänityädi) yacca brahmasaàhitädau
käraëärëavaçäyisaìkarñaëatvena çrüyate. tadeva jagåha iti pratipäditam. punaù kédåçaà
tadrüpaà taträha ñoòaçakalaà tatsåñöyupayogipürëaçakti ityärthaù. tadevaà
yasmadrüpaà jagåhe sa bhagavän. yattu tena gåhétaà tattu svasåjyänämäçrayatvat
paramätmeti paryavasitam.

“Previously one entity was described as three—Brahman, Paramätmä and Bhagavän. What
are the qualities of Brahman? Is there some distinction of Brahman from Bhagavän and
Paramätmä? Since there are many forms of the supreme Lord, which is the form of
Bhagavän and which is the form of Paramätmä? What are the svarüpas of these two?”
When Çaunaka and the sages asked these questions, Süta replied by first describing
Bhagavän and Paramätmä, starting with the following:

The Lord manifested (jagåhe) the form of the puruña (pauruñam) before creating mahat-
tattva and manifesting the jévas. Why? He did this in order to manifest the places for the
total (samañöi) and individual jévas (vyañöi) as the universe (loka-sisåkñayä).

All these forms are real. Sambhütam mahad-ädibhiù (SB 1.3.1) means “united with mahat-
tattva etc.” The elements like mahat-tattva were within the puruña, for it is said
(concerning the night of Brahmä):

so ’ntaù çarére ’rpita-bhüta-sükñmaù

kälätmikäà çaktim udérayäëaù

uväsa tasmin salile pade sve

yathänalo däruëi ruddha-véryaù

Garbhodakaçäyé Viñëu, containing within himself the jévas with their subtle bodies, after
having discharged his energy of time to destroy the three worlds, resides in his abode
below Pätälaloka within the water, just as fire resides within wood with its energy
concealed. (SB 3.8.11)

It is well known that sam combined with bhavati means “to be united” as in the phrase
sambhüyämbhodhim abhyeti mahä nadyä nagäpägeti: the great river approaches and unites
with the ocean. (Çiñupala-vadha) (This is the explanation of sambhütam mahad-ädibhiù (SB
1.3.1) mentioned above.)

The form described in SB 1.3.1 is the first of the three puruña forms described in Brahma-
saàhitä as Saìkarñaëa who lies on the Käraëa Ocean, since he is responsible for creation
of mahat-tattva. He manifested (jagåhe) this form for creation and destruction of the
universe. In order to respect his power in other situations (as Bhagavän rather than

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universe. In order to respect his power in other situations (as Bhagavän rather than
Paramätmä) he is described as being full of all çaktis (çoòaça-kalam). Çoòaña-kalam means
perfect, with sixteen parts (full moon). Though he is the ocean of svarüpa-çakti, he is the
creator and destroyer of universes by the actions of mäyä, through proximity (rather than
contact). Being the expansion of Bhagavän, he is said to engage only with his svarüpa-
çakti.

Other thoughts
Same as CC Ädi 5.84
-> Purport

This is a verse from Çrémad-Bhägavatam (1.3.1). The commentary of Madhva on Çrémad-

Bhägavatam mentions that the following sixteen spiritual energies are present in the
spiritual world: (1) çré, (2) bhü, (3) lélä, (4) känti, (5) kérti, (6) tuñöi, (7) gér, (8) puñöi, (9)
satyä (10) jïänäjïänä, (11) jayä utkarñiëé, (12) vimalä, (13) yogamäyä, (14) prahvé, (15)
éçänä and (16) anugrahä. In his commentary on the Laghu-bhägavatämåta,
Çré Baladeva Vidyäbhüñaëa has said that the above energies are also known by nine
names: (1) vimalä, (2) utkarñiëé (3) jïänä, (4) kriyä, (5) yogä, (6) prahvé, (7) satyä, (8)
éçänä and (9) anugrahä.
In the Bhagavat-sandarbha of Çréla Jéva Gosvämé (text 117) they are described as çré, puñöi,
gér, känti, kérti, tuñöi, ilä, jayä, vidyävidyä, mäyä, samvit, sandhiné, hlädiné, bhakti, mürti,
vimalä, yogä, prahvé, éçänä, anugrahä, etc. All these energies act in different spheres of
the Lord’s supremacy.
----

Same as CC Madhya 20.266

1-5 The three roles of the purusha-avataras

1.3.2

yasyämbhasi çayänasya
yoga-nidräà vitanvataù
näbhi-hradämbujäd äséd
brahmä viçva-såjäà patiù

Word-For-Word Meanings
yasya—whose; ambhasi—in the water; çayänasya—lying down; yoga-nidräm—sleeping in
meditation; vitanvataù—ministering; näbhi—navel; hrada—out of the lake; ambujät—from
the lotus; äsét—was manifested; brahmä—the grandfather of the living beings; viçva—the
universe; såjäm—the engineers; patiù—master.

SP Translation
A part of the puruña lies down within the water of the universe, from the navel lake of
His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmä, the
master of all engineers in the universe, becomes manifest.

VCT translation (2-3)

After Garbhodakaçäyé-viñëu lay on the water and went into trance, Brahmä, lord of the
universal creation, appeared from the lotus in the water of his navel.

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VA translation
“Lord Brahma, who is the “Pati” (Lord) of all the celestial gods, engaged in the creation
of various kinds of Universes, got manifested from the lotus flower, which emanated from
the navel of our Lord, who was enjoying His sleep of "Samaadhi" in the waters of the
ocean.”

Summary of verse:

Purport
The first puruña is the Käraëodakaçäyé Viñëu. From His skin holes innumerable
universes have sprung up. In each and every universe, the puruña enters as the
Garbhodakaçäyé Viñëu. He is lying within the half of the universe which is full with the
water of His body. And from the navel of Garbhodakaçäyé Viñëu has sprung the stem of
the lotus flower, the birthplace of Brahmä, who is the father of all living beings and the
master of all the demigod engineers engaged in the perfect design and working of the
universal order. Within the stem of the lotus there are fourteen divisions of planetary
systems, and the earthly planets are situated in the middle. Upwards there are other,
better planetary systems, and the topmost system is called Brahmaloka or Satyaloka.
Downwards from the earthly planetary system there are seven lower planetary systems
inhabited by the asuras and similar other materialistic living beings.
From Garbhodakaçäyé Viñëu there is expansion of the Kñérodakaçäyé Viñëu, who is the
collective Paramätmä of all living beings. He is called Hari, and from Him all
incarnations within the universe are expanded.
Therefore, the conclusion is that the puruña-avatära is manifested in three features—
first the Käraëodakaçäyé who creates aggregate material ingredients in the mahat-tattva,
second the Garbhodakaçäyé who enters in each and every universe, and third the
Kñérodakaçäyé Viñëu who is the Paramätmä of every material object, organic or
inorganic. One who knows these plenary features of the Personality of Godhead knows
Godhead properly, and thus the knower becomes freed from the material conditions of
birth, death, old age and disease, as it is confirmed in Bhagavad-gétä.
In this çloka the subject matter of Mahä-viñëu is summarized. The Mahä-viñëu lies down
in some part of the spiritual sky by His own free will. Thus He lies on the ocean of
käraëa, from where He glances over His material nature, and the mahat-tattva is at once
created. Thus electrified by the power of the Lord, the material nature at once creates
innumerable universes, just as in due course a tree decorates itself with innumerable
grown fruits. The seed of the tree is sown by the cultivator, and the tree or creeper in
due course becomes manifested with so many fruits. Nothing can take place without a
cause. The Käraëa Ocean is therefore called the Causal Ocean. Käraëa means "causal."
We should not foolishly accept the atheistic theory of creation. The description of the
atheists is given in the Bhagavad-gétä. The atheist does not believe in the creator, but he
cannot give a good theory to explain the creation. Material nature has no power to
create without the power of the puruña, just as a prakåti, or woman, cannot produce a
child without the connection of a puruña, or man. The puruña impregnates, and the
prakåti delivers. We should not expect milk from the fleshy bags on the neck of a goat,
although they look like breastly nipples. Similarly, we should not expect any creative
power from the material ingredients; we must believe in the power of the puruña, who
impregnates prakåti, or nature. Because the Lord wished to lie down in meditation, the
material energy created innumerable universes at once, in each of them the Lord lay
down, and thus all the planets and the different paraphernalia were created at once by

Canto 1 Page 369

down, and thus all the planets and the different paraphernalia were created at once by
the will of the Lord. The Lord has unlimited potencies, and thus He can act as He likes
by perfect planning, although personally He has nothing to do. No one is greater than or
equal to Him. That is the verdict of the Vedas.

Sarartha Darsini tika (2-3)

That puruña entering into each universe situated in his hair holes, lay down on the
Garbhodaka water which he created there and went into a state of trance (yoga-nidräm).
The planets from Päöala to Satya-loka (loka-vistaraù) are imagined to be situated at
particular places on his limbs (avayava-saàsthänaiù). This form is Padmanäbha,
Garbhodakaçäyé-viñëu, a portion of Pradyumna. The form mentioned in the previous
chapter hari-viriïca-hareti saàjïä (SB 1.2.23) refers to the third puruña Kñérodakaçäyé, an
expansion of Aniruddha.

The first form Mahä-viñëu is the inner soul of prakåti. The second form Garbhodakaçäyé is
the inner soul of the collective jévas in each universe. The third form, Kñérodakaçäyé, is the
inner soul of each jéva. The three acting as inner souls are expansions of Saìkarñaëa,
Pradyumna and Aniruddha. It is said:

ekaà tu mahataù srañöå dvitéyaà tv aëòa-saàsthitam |

tåtéyaà sarva-bhütasthaà täni jïätvä vimucyate ||

The first is the creator of mahat-tattva. The second form is situated in the universe. The
third form is situated in all living entities. One who knows these forms is liberated.
Sätvata Tantra

This is the order of the activities of Mahä-viñëu related to this topic. When he developed
the desire to lie down again in a particular place, he lay down in the Käraëa ocean. He
then glanced at his energy prakåti as soon as it came out with his breathing. By that
glance, making his intention known, accomplishing merely by the power of his desire, he
produced the mahat-tattva and other elements spontaneously, and after creating the
universe out of the elements, Garbhodakaçäyé master of the universe, was informed, “O
master enter it and go to sleep.” Entering into the universe, Garbhodakaçäyé went to sleep
for a second. After he again entered the universe, he then rejected the universe as a useless
sleeping place, since it is material. Then again, Garbhodakaçäyé is made to sleep in a new
universe for the life time of Brahmä. It is said in the Third Canto:

kälo ’yaà dvi-parärdhäkhyo nimeña upacaryate

avyäkåtasyänantasya hy anäder jagad-ätmanaù

The duration of the two parts of Brahmä’s life, as above mentioned, is calculated to be
equal to one nimeña [less than a second] for the Supreme Personality of Godhead, who is
unchanging and unlimited and is the cause of all causes of the universe. SB 3.11.38

These forms are all spiritual. This form is pure sattva, devoid of rajas and tamas
(viçuddham sattvam) and excellent (ürjitam), completely spiritual, made of eternity,
knowledge and bliss.

Bhavartha Dipika
ko ’sau bhagavän ity apekñäyäà taà viçinañöi. yasyämbhasi ekärëave çayänasya
viçräntasya. tatra ca yogaù samädhis tad-rüpäà nidräà vistärayato näbhir eva hradas
tasmin yad ambujaà tasmät sakäçäd brahmäséd abhütpädme kalpe. sa pauruñaà rüpaà
jagåhe.

Canto 1 Page 370

Çré Subodhiné:
This “sleep" of our Lord is not the 'sleep", which He resorts to, when He decides to
"dissolve" (Pralayam) this Universe, which would also to tall the ending of Lord
Brahma’s existence! This Vs Lord Sri Narayana himself, who is the "cause" of all citation
and the 4 divine forms, as explained in the Vaishnava Tantra. It is said, that our Lord
Sri Narayana, who is an “ocean of gracious qualities” (Udaaraguna) now creates the
"Jeevas". who are situated in His own "stomach" (Aasidudanvagunavaaridhi).

As these “Jeevas” have attained the "union" with our Lord. (Saayujyam) and as there is
no “rebirth" for those Jeevas, who have attained our Lord, it is not appropriate to say,
that the Lord now recreates them, for the sake of His "new” creation! Hence, our Lord
creates a second layer of "Universe” (Brahmaandam) and then "originates” ail these
“Jeevas" into this Universe!

A doubt may arise here, as to whether our Lord may get stress and strain, as He was
“sleeping", and He had to wake up for the purpose of this creation of the Universe?
Answering it is said, that all this Universe got originated from our “sleeping" Lord only
(i.e. when He was sleeping), the “bed" on which our Lord was sleeping is cool and lender
(soft) - as the “Aadisesha" serpent situated on water soft and cool only!

Another doubt arises here. A person is supposed to be in “deep sleep", when he has
totally forgotten his self. Neither “Maya” can influence or affect our Lord, in this way,
“Mayik" influence and total self- forgetfulness cannot affect our Lord! Clarifying the
actual situation, it is said, that our Lord was in “Yoganidra" - that He was not just
“sleeping” like an ordinary human bring. He was in His sleep of Samaadhi, which is yoga
Roopa - i.e. union with His own divine self! This is a "power" of our Lord, which destroys
all types of sorrows of the “Jeeves”. This "power" also “draws back the Jeevas" to our Lord
by making them come near to Him! in other words, as “Yoga" has the capacity to
manifest the hidden divine nature of the “Jeeva", in the same way, this "Yoganidra” of
our Lord, makes the "Jeeva", in his "deep sleep state", experience the bliss of our Lord.
Our Lord uses this "sleep” to get pervaded into all the four sides, with His own divine self
(Swaroopa), and makes it "huge and all pervasive", and gets all the "actions" done
through it! In other words, this power is manifested for the sake of creation. Our Shri
Mahaprabhuji says here, that "only those persons, who put efforts for the bliss of our
Lord and to get united with Him, are able to create”. This is applicable to our Lord also!
This is what is explained through the words “from the lotus flower, emanating out of the
navel pit of our Lord”.

This Universe was situated in the “stomach" of our Lord. This is indicated by the use of
the word "Nabhi" (navel). The lotus flower in a watery pit, will never get dried up. This
lotus flower symbolizes the “three worlds”. This reference also brings out the glory of our
Lord (Mahaatmyam). Our Lord's glory (Mahima) is so great, that the lotus flower, which
got originated prom His navel is of the form op the three worlds!

The word “Brahma" indicates, that this creation is the first task of our Lord. In other
words. Lord Brahma symbolized the “first task” (Kaaryam) of our Lord, Later, from Lord
Brahma, Mareechj and others were ‘born", who undertook to create the various worlds.
Lord Brahma was empowered to give “orders" to Mareechi and others. That is why, here,
in this verse. Lord Brahma has been referred to as “Pati" (master) of the creators of these
worlds" (Viswasrujaampatihi). The word “Pati" (master and Lord) used here, indicates
that, all these sages like Mareechi have to follow and obey Lord Brahma's orders! The
purport of this is, that Lord Brahma got originated from the lotus flower emanating from

Canto 1 Page 371

purport of this is, that Lord Brahma got originated from the lotus flower emanating from
the nave! of our Lord, who was the primordial Purusha — Sri Narayana!

It has been seen now. (hat all this “Universe” got originated from our “sleeping" Lord.
The Universe is called here as “Bhuvana". which is “gross" and cannot be born by itself.
Moreover, our Lord also is “asleep". Perhaps, a doubt may arise, that even the “sleeping"
Lord would not be able to create this Universe. Removing this doubt, it is said, that the
gross physical parts (limbs) op the primoridal Purusha (Lord) only got manifested as this
vast gross “Universe" (Bhuvana) - as per the following verse.

Krama Sandarbha (Also Krishna Sandarbha 2)

tasya puruñarüpasya visarganidänatvamapi pratipädayitumäha särdhena yasyämbhasi
çayaëasyeti. yasya puruñarüpasya dvitéyena vyühena brahmäëòaà praviçya ambhasi
garbhodake çayänasyetyädi yojyam. atra öékäyäà pädma ityatra brähma iti vacyam.
(puruñävayavairlokaracanokteù)

This refers to the Puruña form who lies on the Garbhodaka ocean in a sleeping condition
during destruction (after the day of Brahmä).

Other thoughts

1-5 The three roles of the purusha-avataras

1.3.3

yasyävayava-saàsthänaiù
kalpito loka-vistaraù
tad vai bhagavato rüpaà
viçuddhaà sattvam ürjitam

Word-For-Word Meanings
yasya—whose; avayava—bodily expansion; saàsthänaiù—situated in; kalpitaù—is
imagined; loka—planets of inhabitants; vistaraù—various; tat vai—but that is;
bhagavataù—of the Personality of Godhead; rüpam—form; viçuddham—purely; sattvam—
existence; ürjitam—excellence.

SP Translation
It is believed that all the universal planetary systems are situated on the extensive body of
the puruña, but He has nothing to do with the created material ingredients. His body is
eternally in spiritual existence par excellence.

VCT translation
In verse 2

VA translation
“This vast Universe (Bhuvana) has got manifested from our Lord Sri Naravana’s holy
feet (His parts or limbs)! Our Lord, is of the divine nature and form of “pure Satwa", and
is in the forefront of fillfilling all types of tasks. The Universe is the manifested farm of
our Lord"

Summary of verse:
Canto 1 Page 372
Summary of verse:

Purport
The conception of the viräö-rüpa or viçva-rüpa of the Supreme Absolute Truth is
especially meant for the neophyte who can hardly think of the transcendental form of
the Personality of Godhead. To him a form means something of this material world, and
therefore an opposite conception of the Absolute is necessary in the beginning to
concentrate the mind on the power extension of the Lord. As stated above, the Lord
extends His potency in the form of the mahat-tattva, which includes all material
ingredients. The extension of power by the Lord and the Lord Himself personally are
one in one sense, but at the same time the mahat-tattva is different from the Lord.
Therefore the potency of the Lord and the Lord are simultaneously different and
nondifferent. The conception of the viräö-rüpa, especially for the impersonalist, is thus
nondifferent from the eternal form of the Lord. This eternal form of the Lord exists
prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of
the Lord is par excellence spiritual or transcendental to the modes of material nature.
The very same transcendental form of the Lord is manifested by His internal potency,
and the formation of His multifarious manifestations of incarnations is always of the
same transcendental quality, without any touch of the mahat-tattva.

Sarartha Darsini tika

In verse 2

Bhavartha Dipika
kédåçaà rüpaà tad äha, yasyeti. nanu kédåço vigrahas tasya yo ’mbhasi çete sma tad äha.
tat tasya bhagavato rüpaà tu viçuddhaà raja-ädi-guëäntareëäsambhinnam ata evorjitaà
niratiçayaà sattvam.

Çré Subodhiné:
It appears, as though, the “Universal form" (body) of our Lord can be compared to the
nature of a “tree" or “a human being with long longevity" (Jaraayoo). If the example of a
“tree" is taken up for consideration, then the seed is considered as the original attribute
or “state", the tree itself as being of the middle "sums" and the "fruits” thereof as the
“end" result. If the example of ‘long life" (longevity) is taken, then again, the "seed" is the
original "state", the life itself as the middle "state”, and the "body" as the end result. In
reality, however, this "Universal form of our Lord is both the “seed" (for everything)
and, that-which can move everywhere, at the same time! (i.e. being present
everywhere). Various “worlds” which got originated from the different “parts" of our
Lord’s "Universal form” (Viraat) have been described in the verse “Paatalametasya Hi
Paadamooloun" later.

On the creation of the various worlds in the “Universal form" of our Lord, one may get a
doubt, that these “worlds" after all, may be “small” only! This is answered by telling, that
this Universe has been made very big, huge and all pervasive (Vistharaha). The word
“Loka" (Universe) used here denotes the entire created Universe and not one “world"
only. In other words, both the Universe and the “people'' got created, and this was the
cause, reason and result of our Lord’s incarnation or manifestation.

Another question will arise. Is this Universe like other “gross or inert Universes"?
(Brahmaandam). This is answered by telling that this "Brahmaandam" is not gross, but is

Canto 1 Page 373

(Brahmaandam). This is answered by telling that this "Brahmaandam" is not gross, but is
a manifested form of our Lord! In fact, it has been already told, that this Universe is our
Lord’s form only. Not of another! This "emphasis” is given by the use of the syllable "Vai"
(yes, indeed) in this verse, that all evidences end contemplation lead to this
unmistakable conclusion, that it is our Lord only, who has manifested Himself as this
Universe.

Here, another doubt may arise, that our Lord does not have any "natural or physical
form", as He is of the divine form and nature of “pure Satwa" (Suddha Satwa). How
come our Lord got this Universal form? Answering this, it is said, that this Universal
form itself, which is our Lord's “body", is of pure Satwa! Our Lord is not “action-less”,
(i.e. peaceful) but He is in the forefront of doing all types of “actions" (as indicated by
the word “Oorjitam” in this verse). A joyful. easy enthusiastic attitude is called as
“Oorja”. Though, without the quality of “Rajas', this entire Universe cannot be created
(or actions thereof taken), but due to our Lord's “ingress” (Aasvesa), and without the use
of the quality of “Rajas", this universal form of our Lord, with a view to achieve all the
goals and results pertaining to this creation. Bets Himself in the “forefront" of all
actions.

A doubt arises now, Did our Lord accept this "Universe" as an “instrument" (Saadhan),
and if this is true, then, why did our Lord accept this “Universe" as His “body" only in
this subtle way? A reply is given to this, as per the following verse.

Krama Sandarbha (Also Krishna Sandarbha 2)

vyaktatvaà präkaöyaà pradyumnäditi çeñaù. sütena tvabhedavivakñayä pradyumnaù
påthaìnoktaù. viñëostu tréëé rüpäëétivat. seyaà praktiyä dvitéyaskandhasya ñäñöhe dåçyate,
yathä “sa eña ädyaù puruña” ityädi, padye öékä. sa eña ädyo bhagavän yaù puruñävatäraù
san såñöyädikaà karotétyeñä. evamädyo ’vatäraù puruñaù parasyaitasya ca öékä. parasya
bhümnaù. puruñaù prakåtipravarttakaù. yasya sahasraçérñetyädyukto lélävigrahaù sa ädo
’vatära ityeñä. tathä tåtéyasya viàçe daivenetyädikaà so ’nvityantaà saöékameva
prakaraëamatränusanveyam. tasmädviräötvena tadrüpaà na vyäkhyätaà, tasmäcca
väsudevasthänéyo bhagavän puruñädanya evetyäyätam. atha tasya rüpadvayasya sämänyata
ekatvena svarüpamäha taditi. tat çrébhagavataù pauruñaà rüpam. vai prasiddhau.
viçuddhorjjitasattvädibhirvyaktatvät çaktisvarüpayorabhedäcca tadrüpamevetyarthaù.
uktaïca dvitéyaà puruñavyühamadhikåtya svarüpasya. nätaù paraà paramaàyaduvataù
svarüpamityatra. viçuddhaà jäòyäàçenäpi rahitaà svarüpaçaktivåttitvät ürjjitaà sarvvato
balavat paramänandarüpatvät. “ko hyevänyät kaù präëyäd yadeña äkäça änando na syäd”
iti çruteù. tasmät säkñädbhagavadrüpe tu kaimutyameväyätam.

He makes his appearance (vyaktatvam) from Pradyumna. Pradyumna is not distinguished

from Aniruddha since he is non-different from his son.[16] For it is said viñëos tu tréëi
rüpäni: there are three forms of Viñëu.

That action is explained in the commentary on SB 2.6.39: this first form, the puruña
avatära, acts for creation. In the commentary on SB 2.6.42 it is said: the puruña of the
great Lord (parasya bhumnaù) stimulates prakåti. The puruña or pastime form of the Lord
who has a thousand heads (sahasra-çriñä in Åg Veda 10.90.1) is the ädya avatära (first
puruña avatära). One should also see the commentary on SB 3.20.12. This form is not the
universal form. This indicates that Bhagavän, or Väsudeva is different from the puruña
forms.

The two forms (Bhagavän and Paramätmä) are generally described as having the same
svarüpa. Tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam: this form of Bhagavän is

Canto 1 Page 374

svarüpa. Tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam: this form of Bhagavän is
pure sattva and strength. (SB 1.3.3) The puruña is a form of Bhagavän because both
manifest pure sattva and because both have non-difference in terms of çakti and svarüpa.
Nätaù paraà parama yad bhavataù svarüpam: I do not see that this is different from your
svarüpa. (SB 3.9.3) Viçuddham means “devoid of any insentient portion” since that form is
a function of the svarüpa-çakti. Ürjitam means strong in all ways since he has a form of
the highest bliss. Çruti says ko hy evänyät kaù präëyät yad eña äkäça änando na syät: if the
infinite Lord did not exist, who could inhale or exhale? The Lord alone is the cause of
bliss for the jéva. (Taittiréya Upaniñad 2.7.1) If the puruña form is full of bliss, what to
speak of Bhagavän?

Having described two types of place and actions of the puruña, the forms are described to
be similar in appearance in SB 1.3.4. Though there are differences, the two forms of
puruña are regarded as one.

Other thoughts

1-5 The three roles of the purusha-avataras

1.3.4

paçyanty ado rüpam adabhra-cakñuñä

sahasra-pädoru-bhujänanädbhutam
sahasra-mürdha-çravaëäkñi-näsikaà
sahasra-mauly-ambara-kuëòalollasat

Word-For-Word Meanings
paçyanti—see; adaù—the form of the puruña; rüpam—form; adabhra—perfect; cakñuñä—
by the eyes; sahasra-päda—thousands of legs; üru—thighs; bhuja-änana—hands and faces;
adbhutam—wonderful; sahasra—thousands of; mürdha—heads; çravaëa—ears; akñi—
eyes; näsikam—noses; sahasra—thousands; mauli—garlands; ambara—dresses; kuëòala—
earrings; ullasat—all glowing.

SP Translation
The devotees, with their perfect eyes, see the transcendental form of the puruña who has
thousands of legs, thighs, arms and faces-all extraordinary. In that body there are
thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets
and glowing earrings and are adorned with garlands.

VCT translation
With spiritual eyes, the devotees see this amazing form with thousands of legs and
arms, thousands of heads, ears, eyes and noses, shining with thousands of crowns,
earrings and clothes.

VA translation
“Our Lord has manifested Himself, in a “wonderful" way, with limitless legs, waists,
hands and faces! In His limitless feces, there are countless ears, eyes and noses. He is
seen wearing courtliest crowns on His heads, dresses and earrings, and through all these,
He is seen with the highest illumination; brilliance and beauty” The Yogis, perceive this
vast Universe in this way (i. e. our Lord’s only) through their spiritual insight (of Jnana)
and also attain direct realization (of our Lord's manifestation)."

Canto 1 Page 375

and also attain direct realization (of our Lord's manifestation)."

Summary of verse:

Purport
With our present materialized senses we cannot perceive anything of the transcendental
Lord. Our present senses are to be rectified by the process of devotional service, and
then the Lord Himself becomes revealed to us. In the Bhagavad-gétä it is confirmed that
the transcendental Lord can be perceived only by pure devotional service. So it is
confirmed in the Vedas that only devotional service can lead one to the side of the Lord
and that only devotional service can reveal Him. In the Brahma-saàhitä also it is said
that the Lord is always visible to the devotees whose eyes have been anointed with the
tinge of devotional service. So we have to take information of the transcendental form
of the Lord from persons who have actually seen Him with perfect eyes smeared with
devotional service. In the material world also we do not always see things with our own
eyes; we sometimes see through the experience of those who have actually seen or done
things. If that is the process for experiencing a mundane object, it is more perfectly
applicable in matters transcendental. So only with patience and perseverance can we
realize the transcendental subject matter regarding the Absolute Truth and His
different forms. He is formless to the neophytes, but He is in transcendental form to the
expert servitor.

Sarartha Darsini tika

Those who have reached perfection by bhakti see this form. Adabhra means “not scant,”
spiritual.

Bhavartha Dipika
etac ca yoginäà pratyakñam ity äha, paçyantéti. adabhram analpaà jïänätmakaà yac
cakñus tena. sahasram aparimitäni yäni pädädéni tair adbhutam. sahasraà mürdhädayo
yasmiàs tat. sahasraà yäni maulyädéni tair ullasac chobhamänam.

Çré Subodhiné:
The Yogis are able to attain ‘knowledge'’ (Jnana} very easily through their Yogic
practices. This direct realization is the evidence and proof for our Lord's manifestation
(incarnation). This vast Universe can be seen only through one's natural (physical) eyes.
But our Lord is always “invisible” (Paroksha) - nay. He prefers to remain so at all times -
and He also does not have a ‘natural physical" body or form! In other words, our Lord's
divine form is not like the gross physical forms, which we see in this world e.g. earth etc.
Even the Yogis also are not able to get our Lord’s “Darsan” at all limes’ But they get the
Darsan" of our Lord with their subtle spiritual insight (Jnana Drishit). This universe is
the physical body and form of our lord. Thus, after getting related to our Lord, as
described in the Vedas. This “universal body" of our Lord attains the name of “the eves
of the Universe” (Viswatachakshu). He is. in this way, “meditated” upon by the Yogis
This is what is explained in this verse. In other words, our Lord can be meditated upon
seen and experienced. although He is usually “hidden’!

The word “thousands" used here indicates “the limitless’’ nature i.e. this “universal form"
(Viraat Swaroopa) has limitless legs, thighs, hands, eyes etc. In the Oita also, our Lord
has been described with “many bodies, eyes” (Aneka Vaktra Nayanam). This divine
form of our Lord is “most wonderful"! (Adbhutam). The "power of action” (Kriyasakthi)

Canto 1 Page 376

form of our Lord is “most wonderful"! (Adbhutam). The "power of action” (Kriyasakthi)
is more pronounced in legs, thighs, bands, tees etc. The purport is, that through the legs,
“movement" is indicated. Likewise, from the “thighs”, “creation”, front the hands,
various “tasks”, and “speaking” through the “faces” is indicated.

After this, the senses of “Jnana” (knowledge) are being described. This universal form
has countless heads, ears, eyes and noses. These three “senses” (eats, eyes and nostrils)
are “dual” in number. Hence, they have also two celestial deities presiding over them
(each) and are considered as the “senses of knowledge" (Jnanendriyas). The “tongue" is
inside the mouth. “Skin” Is one only, not many, as it hat permeated in the entire body!
The purpose is, that both the legs and hands have "skin". (Twacha) Bui this "skin" is me
and sane only, is both legs and hands feel the same sense of “touch" (Spaream).

Now, the “servants” (associates) of our Lord arc being described. Limitless crowns,
dresses, earrings are seen wom by our Lord’s universal form. He looks very brilliant with
alt this. Among these, at first, we have the “Darsan" of the crowns; later the
“ornaments". Then we are able to see our Lord's earrings. In this way, the description
also has been done, as one sees.

A doubt arises now. It has been said that “words should be worshipped as one would
worship the divine cow Kaamadhenu". In the same way, if the meditation of our Lord is
possible, as this vast Universe, then this “universal form" will be only an incarnation.
How can we like this "form" of fee vast “universe”? This doubt is answered through fee
following verse.

Krama Sandarbha (Also Krishna Sandarbha 2)

tadevaà puruñasya dvidhä sthaëakarmmaëé uktvä svarüpavadäkärattvaikaprakäramäha
paçyantéti. adaù pauruñaà rüpam. adabhracakñañä bhaktyäkhyena. “puruñaù sa paraù
pärtha bhaktyä labhyastvananyayetyu” kteù. “bhaktirevainaà nayati bhaktirevainaà
darçayati” ityädiçruteñca. tatra prathamapuruñasya sahasrapädäditvaà
paramätmasandarbhe vyaïjitam. tåtéyasya caturthe tu dvitéyaà puruñavyühamupalakñya
veëubhujäìghripäìghreriti dordaëòasahasraçäkhamiti kiréöasähasrahiraëyaçåìgamiti ca
tathä navamasya caturdaçe “sahasraçirasaù puàso näbhihradasaroruhät. jätasyä sét suto
dhäturatriù pitåsamo guëair” iti

Having described two types of place and actions of the puruña, the forms are described to
be similar in appearance in SB 1.3.4. Though there are differences, the two forms of
puruña are regarded as one.

They see this form of the puruña (adaù) , through devotional eyes (adabhra-cakñuñä).

puruñaù sa paraù pärtha bhaktyä labhyas tv ananyayä

O Arjuna, this supereme puruña is attained through pure devotion. (BG 8.22)

bhaktir evainaà nayati bhaktir evainaà darçayati

Bhakti leads to the Lord. Bhaki alone shows the Lord. (Mäthara çruti)

The first puruña endowed with a thousand feet is described in Paramätmä Sandarbha.

The second puruña is described in the Third Canto and Ninth Canto:

Canto 1 Page 377

prekñäà kñipantaà haritopalädreù

sandhyäbhra-néver uru-rukma-mürdhnaù

ratnodadhärauñadhi-saumanasya

vana-srajo veëu-bhujäìghripäìghreù

The luster of the transcendental body of the Lord mocked the beauty of the coral
mountain. The coral mountain is very beautifully dressed by the evening sky, but the
yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain,
but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs,
etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His
hands and legs, decorated with jewels, pearls, tulasé leaves and flower garlands, mocked
the scene on the mountain. (SB 3.8.24)

parärdhya-keyüra-maëi-praveka-

paryasta-dordaëòa-sahasra-çäkham

avyakta-mülaà bhuvanäìghripendram

ahéndra-bhogair adhivéta-valçam

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was
decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all
others in the universe. And as a sandalwood tree is covered with many snakes, so the
Lord's body was also covered by the hoods of Ananta. (SB 3.8.29)

caräcarauko bhagavan-mahédhram

ahéndra-bandhuà salilopagüòham

kiréöa-sähasra-hiraëya-çåìgam

ävirbhavat kaustubha-ratna-garbham

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living
entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain
has thousands of golden peas, so the Lord was seen with the thousands of golden-
helmeted hoods of Ananta-näga; and as a mountain is sometimes filled with jewels, so also
His transcendental body was fully decorated with valuable jewels. As a mountains is
sometimes submerged in the ocean water, so the Lord is sometimes submerged in the
water of devastation. (SB 3.8.30)

sahasra-çirasaù puàso

näbhi-hrada-saroruhät

jätasyäsét suto dhätur

atriù pitå-samo guëaiù

Lord Viñëu [Garbhodakaçäyé Viñëu] is also known as Sahasra-çérñä Puruña. From the lake

Canto 1 Page 378

Lord Viñëu [Garbhodakaçäyé Viñëu] is also known as Sahasra-çérñä Puruña. From the lake
of His navel sprang a lotus, on which Lord Brahmä was generated. Atri, the son of Lord
Brahmä, was as qualified as his father. (SB 9.14.2)

Other thoughts

1-5 The three roles of the purusha-avataras

1.3.5

etan nänävatäräëäà
nidhänaà béjam avyayam
yasyäàçäàçena såjyante
deva-tiryaì-narädayaù

Word-For-Word Meanings
etat—this (form); nänä—multifarious; avatäräëäm—of the incarnations; nidhänam—
source; béjam—seed; avyayam—indestructible; yasya—whose; aàça—plenary portion;
aàçena—part of the plenary portion; såjyante—create; deva—demigods; tiryak—animals;
nara-ädayaù—human beings and others.

SP Translation
This form [the second manifestation of the puruña] is the source and indestructible seed
of multifarious incarnations within the universe. From the particles and portions of this
form, different living entities, like demigods, men and others, are created.

VCT translation
He is the indestructible source of various avatäras. His expansion is Brahmä and
Brahmä’s expansions are Maréci and others. Through them the Lord creates the devatäs,
animals and human beings.

VA translation
“This “universal form” of our Lord takes His various incarnations (i.e. established). It is
fee cause for the origin of all these incarnations Our Lord's “part" (Amsa) is Lord
Brahma, whose “parts" arc sage Mareechi and others, who in turn create the celestial
beings, birds, humans etc."

Summary of verse:

Purport
The puruña, after creating innumerable universes in the mahat-tattva, entered in each of
them as the second puruña, Garbhodakaçäyé Viñëu. When He saw that within the
universe there was only darkness and space, without a resting place, He filled half of the
universe with water from His own perspiration and laid Himself down on the same
water. This water is called Garbhodaka. Then from His navel the stem of the lotus
flower sprouted, and on the flower petals the birth of Brahmä, or the master engineer of
the universal plan, took place. Brahmä became the engineer of the universe, and the
Lord Himself took charge of the maintenance of the universe as Viñëu. Brahmä was
generated from rajo-guëa of prakåti, or the mode of passion in nature, and Viñëu became

Canto 1 Page 379

generated from rajo-guëa of prakåti, or the mode of passion in nature, and Viñëu became
the Lord of the mode of goodness. Viñëu, being transcendental to all the modes, is always
aloof from materialistic affection. This has already been explained. From Brahmä there
is Rudra (Çiva), who is in charge of the mode of ignorance or darkness. He destroys the
whole creation by the will of the Lord. Therefore all three, namely Brahmä, Viñëu and
Çiva, are incarnations of the Garbhodakaçäyé Viñëu. From Brahmä the other demigods
like Dakña, Maréci, Manu and many others become incarnated to generate living entities
within the universe. This Garbhodakaçäyé Viñëu is glorified in the Vedas in the hymns
of Garbha-stuti, which begin with the description of the Lord as having thousands of
heads, etc. The Garbhodakaçäyé Viñëu is the Lord of the universe, and although He
appears to be lying within the universe, He is always transcendental. This also has
already been explained. The Viñëu who is the plenary portion of the Garbhodakaçäyé
Viñëu is the Supersoul of the universal life, and He is known as the maintainer of the
universe or Kñérodakaçäyé Viñëu. So the three features of the original puruña are thus
understood. And all the incarnations within the universe are emanations from this
Kñérodakaçäyé Viñëu.
In different millennia there are different incarnations, and they are innumerable,
although some of them are very prominent, such as Matsya, Kürma, Varäha, Räma,
Nåsiàha, Vämana and many others. These incarnations are called lélä incarnations.
Then there are qualitative incarnations such as Brahmä, Viñëu, and Çiva (or Rudra)
who take charge of the different modes of material nature.
Lord Viñëu is nondifferent from the Personality of Godhead. Lord Çiva is in the
marginal position between the Personality of Godhead and the living entities, or jévas.
Brahmä is always a jéva-tattva. The highest pious living being, or the greatest devotee of
the Lord, is empowered with the potency of the Lord for creation, and he is called
Brahmä. His power is like the power of the sun reflected in valuable stones and jewels.
When there is no such living being to take charge of the post of Brahmä, the Lord
Himself becomes a Brahmä and takes charge of the post.
Lord Çiva is not an ordinary living being. He is the plenary portion of the Lord, but
because Lord Çiva is in direct touch with material nature, he is not exactly in the same
transcendental position as Lord Viñëu. The difference is like that between milk and
yogurt. Yogurt is nothing but milk, and yet it cannot be used in place of milk.
The next incarnations are the Manus. Within one day's duration of the life of Brahmä
(which is calculated by our solar year as 4,300,000 x 1,000 years) there are fourteen
Manus. Therefore there are 420 Manus in one month of Brahmä and 5,040 Manus in
one year of Brahmä. Brahmä lives for one hundred years of his age, and therefore there
are 5,040 x 100 or 504,000 Manus in the duration of Brahmä's life. There are
innumerable universes, with one Brahmä in each of them, and all of them are created
and annihilated during the breathing time of the puruña. Therefore one can simply
imagine how many millions of Manus there are during one breath of the puruña.
The Manus who are prominent within this universe are as follows: Yajïa as
Sväyambhuva Manu, Vibhu as Svärociña Manu, Satyasena as Uttama Manu, Hari as
Tämasa Manu, Vaikuëöha as Raivata Manu, Ajita as Cäkñuña Manu, Vämana as
Vaivasvata Manu (the present age is under the Vaivasvata Manu), Särvabhauma as
Sävarëi Manu, Åñabha as Dakñasävarëi Manu, Viñvaksena as Brahma-sävarëi Manu,
Dharmasetu as Dharma-sävarëi Manu, Sudhämä as Rudra-sävarëi Manu, Yogeçvara as
Deva-sävarëi Manu, and Båhadbhänu as Indra-sävarëi Manu. These are the names of
one set of fourteen Manus covering 4,300,000,000 solar years as described above.
Then there are the yugävatäras, or the incarnations of the millennia. The yugas are
known as Satya-yuga, Tretä-yuga, Dväpara-yuga and Kali-yuga. The incarnations of each
yuga are of different color. The colors are white, red, black and yellow. In the Dväpara-
yuga, Lord Kåñëa in black color appeared, and in the Kali-yuga Lord Caitanya in yellow
color appeared.

Canto 1 Page 380

color appeared.
So all the incarnations of the Lord are mentioned in the revealed scriptures. There is no
scope for an imposter to become an incarnation, for an incarnation must be mentioned
in the çästras. An incarnation does not declare Himself to be an incarnation of the Lord,
but great sages agree by the symptoms mentioned in the revealed scriptures. The features
of the incarnation and the particular type of mission which He has to execute are
mentioned in the revealed scriptures.
Apart from the direct incarnations, there are innumerable empowered incarnations.
They are also mentioned in the revealed scriptures. Such incarnations are directly as
well as indirectly empowered. When they are directly empowered they are called
incarnations, but when they are indirectly empowered they are called vibhütis. Directly
empowered incarnations are the Kumäras, Närada, Påthu, Çeña, Ananta, etc. As far as
vibhütis are concerned, they are very explicitly described in the Bhagavad-gétä in the
Vibhüti-yoga chapter. And for all these different types of incarnations, the fountainhead
is the Garbhodakaçäyé Viñëu.
Sarartha Darsini tika
Previously it was said that the Lord was complete with sixteen parts. This verse shows
that. Though he acts as the source (béjam), he is equal to many seeds. Therefore he is
called a storeroom or treasure (nidhänam). He is the aàçé, the source of the avatäras who
will be discussed in this chapter. And he is eternal (avyayam). His part is Brahmä and
Brahmä’s parts are Maréci and others. By them, the Lord creates the devatäs and others.
The devatäs are considered the Lord’s vibhütis.

Bhavartha Dipika
etat tu küöa-sthaà na tv anyävatära-vad ävirbhäva-tirobhäva-vad ity äha, etad iti. etad ädi
näräyaëa-rüpam. nidhéyate ’sminn iti nidhänam. käryävasäne praveça-sthänam ity arthaù.
béjam udgama-sthänam. béjatve ’pi nänya-béja-tulyaà kintv avyayam. na kevalam
avatäräëäm eva béjaà kintu sarva-präëinäm apéty äha. yasyäàço brahmä tasyäàço marécy-
ädis tena.

Çré Subodhiné:
The true and root (Moolam) meaning of all "incarnations" is our "Bhagawan" only! In
other words, the very basis of alt existence (Moolam) i.e. the root cause, is the basis of alt
these incarnations. If the "universal form" (Viraat) was not the "incarnation of our
Lord", then it cannot be the "basis’ of other incarnations also. The glory and brilliance of
the other incarnations, from this "Viraat" also will not be present. Hence, there is no
doubt that all ’incarnations" take place from this "universal form" of our Lord. i.e. This
incarnation as the "Purusha" is the basis, from which all other incarnations, such as the
fish (Matsya) etc. are originated - thus becoming the “seed" for everything else. After
germination, usually the "seed" is lost i.e. rendered ineffective. But our Lord, who is the
“seed" does not act destroyed or become ineffective - as this seed is imperishable
(Avinaasi) Endless emanations do not destroy this seed at all!

Now, a detailed explanation is given on the purpose of the aforementioned incarnations.

The word "Amsa" (part) used here carries two meanings. (1) The "part” of our Lord's
incarnation as “Purusha" is called as Lord Brahma. (2) The parts of Lord Brahma like
sage Mareechi and others. From these, the creation of the celestial beings, birds etc. and
the "humans" look place.

The celestial beings have in them, predominantly the quality of Satwa. The humans
have “Rajas" as their predominant quality, and “birds” etc. have “Tamas” as their
primary quality.

Canto 1 Page 381

primary quality.

In this way, after describing the incarnations of “Purusha”, all the incarnations taken as
“parts” of this “Purusha". and of the same nature, are being described in the next 21
verses.

Krama Sandarbha
tatra çrébhagavantaà suñöhu spañöékarttuà barbhodakasthasya dvitéyasya puruñavyühasya
naëävatäritvaà vivåëoti etaditi. etadbrahmäëòasthamityarthaù. nidhänaà sägaräëäà
samudra iva sadaivaçrayaù ata evävyayam anapakñayaà béjam udgamasthänam.

In in order to make Bhagavän clear, his being the source of various avatäras arising from
the second puruña, Garbhodakaçäyé Viñëu is described in this verse. Situated within the
universe (etat), he is the eternal shelter of all (nidhänam) as the ocean is the shelter of all
water bodies. He is without destruction (avyayam) and the source of birth (béjam).

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.6

sa eva prathamaà devaù

kaumäraà sargam äçritaù
cacära duçcaraà brahmä
brahmacaryam akhaëòitam

Word-For-Word Meanings
saù—that; eva—certainly; prathamam—first; devaù—Supreme Lord; kaumäram—named
the Kumäras (unmarried); sargam—creation; äçritaù—under; cacära—performed;
duçcaram—very difficult to do; brahmä—in the order of Brahman; brahmacaryam—under
discipline to realize the Absolute (Brahman); akhaëòitam—unbroken.

SP Translation
First of all, in the beginning of creation, there were the four unmarried sons of Brahmä
[the Kumäras], who, being situated in a vow of celibacy, underwent severe austerities for
realization of the Absolute Truth.

VCT translation
Garbhodakaçäyé first made his appearance in the Kumäras. Becoming brähmaëas, they
undertook continuous, severe vows of brahmacarya.

VA translation
“Our Sri Lord Narayana, who is the primordial “Punisha", in the first instance,
manifested as the four Sanakaadi brothers, who in their “Brahminical" forms observed in
this world, die veritably impossible penance of unbroken continence (Brahmacharya).”

Summary of verse:

Canto 1 Page 382

Purport
The creation of the material world is effected, maintained and then again annihilated at
certain intervals. So there are different names of the creations in terms of the particular
types of Brahmä, the father of the living beings in the creation. The Kumäras, as above
mentioned, appeared in the Kaumära creation of the material world, and to teach us the
process of Brahman realization, they underwent a severe type of disciplinary action as
bachelors. These Kumäras are empowered incarnations. And before executing the severe
type of disciplinary actions, all of them became qualified brähmaëas. This example
suggests that one must first acquire the qualifications of a brähmaëa, not simply by birth
but also by quality, and then one can undergo the process of Brahman realization.

Sarartha Darsini tika

Now the avatäras starting with the Kumäras are described. Padmanäbha, Garbhodakaçäyé,
who carries out creation of the devatäs and others through portions of his portion,
Brahmä, made his appearance in the Kumäras (kaumäram sargam äçritaù). Becoming
brähmaëas (brahmä) they undertook vows of abstinence (brahmacaryam cacära). This
means that they preached this by their conduct to the world. The words first, second, etc.
are only enumerating the avatäras and not indicating the exact chronology of the avatäras’
appearances.

Bhavartha Dipika
sanat-kumärädy-avatäraà tac-caritraà cäha, sa eveti. kaumära ärñaù präjä-patyo mänava
ity-ädéni sarga-viçeña-nämäni. yaù pauruñaà rüpaà jagåhe sa eva devaù kaumäräkhyaà
sargam ästhitaù san brahmä brähmaëo bhütvä brahma-caryaà cacära. prathama-dvitéyädi-
çabdä nirdeça-mäträpekñayä.

Çré Subodhiné:
In all the succeeding verses, the names of the particular "incarnation” of our Lord and
it's "purpose" are being told. Our Lord's power often gets "ingressed” (Aavesa) and He
also takes incarnation as a “part” (Amsa) - both of these are regarded as "same". Hence,
both of these are described as being similar.

The “advent" of “Brahman” in the "Satwik” bodies is called as an “incarnation". Due to

the purity or otherwise of the “bodies”, these "incarnations” are of two types. When
some particular task has to be completed, then the incarnation is called as ‘ingress" or
“Aavesa"! All these manifestations are called as “incarnations” (of our Lord). Pure Satwa
is considered as “pure”, and where there is the mixture of “Rajas and Tamas”, then the
same is called as “impure”. Through these, these “bodies' are described in two kinds or
types.

[Prakash: Sri Purasbonamji has commented that the “bodies” are of two kinds, “impure"
and “pure" (“Asudha” and “Sudha"). Hence, “incarnations are of also two kinds. When
the actual tasks are being completed, then “ingress" (Aavesa) is construed, and the
“continuous stay or established status” is called, as our Lord's incarnation. The word
"Param" used in the Kaarika means “the second or the other incarnatioa”.

Thus, both “ingress” and “incarnation” have been described as “same and similar”. How
can we differentiate both of these two types separately? Hence, it is said that, this is
determined, as per the “Vaishnava Tanthras"

Canto 1 Page 383

Our Lord “Janardana" is birthless. But He takes His “incantations" through His “power of
action" (Kriyasakchi) and “power of knowledge" (Jnanasakthi). During His incarnation,
as the “great Boar” (Varaaha). Our Lord has under taken to do actions showing his
enormous strength (Balam). Hence, these incarnations are considered as the
incarnations of "Kriyasakthi" (power of action).

Our Lord taking the “incarnation" as Lord Dattatreya, Veda Vyaasa and Kapila Muni,
completed the actions of “knowledge" (Jnana) (Jranasakthi). Our Lord takes His
incarnations, through His “power of action” for destroying the “external" sorrow He
takes His incarnations through His “power of knowledge” to destroy the “inner” sorrow
of His devotees!

Our Lord's incarnations of the fish (Matsya), tortoise (Koorma), boar (Vaaraha), man-
lion (Narasimha), Parasuraama. Sri Ramachanra, Sri Krishna, Buddha, Dwaipayana
Kapila, Dattatreya, Rishabhadeva, Ruchiputra, YagnaNarayana. Hari. Krishna, (who
performed penance to attain Saamba), Manu. Mahidaasa, Hamsa. Mohini, Hayagreeva,
Vadavavakira, Kalki, Sri Danwaniari - all these are our Lord Sri Vishnu's incarnations.
All of them are same. In these Kaarikas where one name has been taken up twice, there,
(i.e. in this incarnation) our Lord's “special incoming or manifestation" is to be noted.

Laxmi, Brahma, Rudra, Sesha, Garuda, Indra, Kaamadeva, Kaamaputra, Aniruddha, the
sun. the moon. Brihaspati, Dharma and his wife, Daksha and Manu. Manuputra, the sage
Naarada. Parvata, Kashyapa. Sanakaadi brothers, the celestial beings such as Brahma,
Bharata. Sahasraaijuna. the emperor Prim, Gaya. Laxmana, Bharata. Satrughna, Sri
Balarama (mother Rohini’s son). Pradhyumna (Rukmani’s son). Aniruddha and his son,
Arjuna, the incarnation of “Nara" - all these have the special “Aavesa” (Ingress) of our
Lord.

This is indicated by the words “Viseshaaves" (special ingress). The word “special"
(Visesa) is used to denote, that, in all these persons, there is a "special” ingress of our
Lord's power and presence. Ordinary “ingress” (Aavesa) is seen in persons like Sri Soota
and this “ordinary' ingress should not be included in this category.

In all these persons, our Lord's “ingress" is in the same measure. Some are incarnations of
our Lord's “parts” (Arosa) and some others, of our Lord’s “quality" (Kalaa).

The words Koumara, Aarsha, Prajapathya and Manava - all these are names of our Lord's
creations. Firstly the Sanakasdi brothers were originated from Lord Brahma, Into them,
we should see the "ingress’ of our Lord (Aavesa). They are 4 in number, and they
observed unbroken chastity or Brahmacharya. Usually a “Jeeva" is unable to observe
continence, as he is endowed with the “senses” (Indtiyaas). Till there is the fire
generating hunger, no one can tolerate or bear the pangs of hunger. An individual has
to act to keep hunger quenched and satisfied. Like “food” is required to quench hunger,
one's “lust” (Kaama) is quenched in the company of women Due to tins, an ordinary
Jeeva cannot protect chastity or continence. He is called as a true Brahmachaari, who
does not think of a “woman" even in bis mind, and who protects bis “energy" (Voeryam).
Only, that devotee can protect or practice this kind of Brahmacharya, in whom, there is
the “Aavesa” (ingress) of our Lord!

That is why, the “Sanakaadi brothers", is the first incarnation. They were Sri Narayana’s
incantations. With a view to describe the nature of “Brahmacharya", our Lord Cook the
incarnation of “Sanakaadi" brothers. Like a seed nurtured with water grows into a tree,

Canto 1 Page 384

incarnation of “Sanakaadi" brothers. Like a seed nurtured with water grows into a tree,
in the same way, women also blossom into youthfulness, through the lapse of time. Due
to the observance of “Brahmacharya", these Sanakaadi brothers continued to remain as
“boys" (Koumaara). “Kaamadeva" (cupid) was not able to exercise Iris influence on these
4 brothers. Hence, in this world, this son of observing “unbroken chastity” is not very
prevalent, as there is the possibility of this observance being broken, every second, in
this world!

Krama Sandarbha (Also Krishna Sandarbha 6)

atha präcuryeëa tadavatärän kathayan tadaikyavivakñayä
tadaàçäàçinämayavirbhävamätraà gaëayati viàçatyä. tatra sa eveti. yo ’mbhasi çayäno
yaçca sahasrapädädirüpaù sa eva puruñäkhyo devaù. “ete cäàçakaläù puàsaù”
ityupasaàhaåasyäpi saàvädät. kaumäraà catuùsanarüpam.

Speaking of the avatäras in detail, Süta enumerates in twenty verses the appearance of the
original form and the expansions in order to say that they are one.
Devaù refers to the puruña who was described as having a thousand feet, and who lies on
the water. This is in agreement with the conclusion (upasaàhära) ete cäàça-kaläù puàsaù:
these are aàças and kaläs of the puruña. Kaumaram refers to the four Kumäras

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.7

dvitéyaà tu bhaväyäsya
rasätala-gatäà mahém
uddhariñyann upädatta
yajïeçaù saukaraà vapuù

Word-For-Word Meanings
dvitéyam—the second; tu—but; bhaväya—for the welfare; asya—of this earth; rasätala—of
the lowest region; gatäm—having gone; mahém—the earth; uddhariñyan—lifting;
upädatta—established; yajïeçaù—the proprietor or the supreme enjoyer; saukaram—
hoggish; vapuù—incarnation.

SP Translation
The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second
incarnation], and for the welfare of the earth He lifted the earth from the nether regions
of the universe.

VCT translation
Secondly the Lord of sacrifice, lifting up the earth from Rasätala, for its welfare, took
the form of the boar.

VA translation
“With a view to expand this created Universe, our Lord of all sacrifices, Sri Narayana,
took the incarnation as Sri Vaaraha (boar), with a view to save this earth from Rasaatala.
This is our Lord's second incarnation.”
Canto 1 Page 385
This is our Lord's second incarnation.”

Summary of verse:

Purport
The indication is that for each and every incarnation of the Personality of Godhead, the
particular function executed is also mentioned. There cannot be any incarnation
without a particular function, and such functions are always extraordinary. They are
impossible for any living being to perform. The incarnation of the boar was to take the
earth out of Pluto's region of filthy matter. Picking up something from a filthy place is
done by a boar, and the all-powerful Personality of Godhead displayed this wonder to
the asuras, who had hidden the earth in such a filthy place. There is nothing impossible
for the Personality of Godhead, and although He played the part of a boar, by the
devotees He is worshiped, staying always in transcendence.

Sarartha Darsini tika

His activity is described by the words “he lifted up the earth for its welfare.” In each case
the avatära and his activity has been mentioned.

Bhavartha Dipika
värahävatäram äha, dvitéyam iti. asya viçvasya bhaväyodbhaväya mahém uddhariñyann iti
karmoktiù. evaà sarvaträvatäras tat-karma coktam ity anusandheyam.

Çré Subodhiné:
Heaven etc. is not the ideal place for doing “actions” (Karma). Hence, if our Lord were
to create this "world” there, (ie in the heaven), then, this Universe will not get
expanded in a limitless way! Hence, our Lord Sri Vaaraha saved mother earth from
Rasaatala, and this is the second incarnation of our Lord. This will be described in
detail, when we deal with the 7th chapter of canto 2 of Srimad Bhagavatam. Here, this
incarnation is only indicated in a summarized way. In the 13th chapter of 3rd canto of
Srimad Bhagavatam, the divine (celestial) form of all the “aeons" (Kalpa — time frame)
has been described. During this “Aadivaraha” Kalpa, on the day of the incarnation of
our Lord as “Varaaha“, our Lord resuscitated the created earth from Rasaatala! In this
verse, the origination of “Varaaha” has been described, as from the “Purusha"
incarnation of our Lord. In the 3rd canto, the origination has been described as being
form Lord Brahma! This “contradiction" will be explained later. (13th chapter, canto 3 of
Srimad Bhagavatam)

Our Lord put on the form of a “boar" with a view to save this earth! This incarnation is
not an incarnation of Purusha, but is regarded as the incarnation of our Lord, who is the
presiding deity of all sacrifices - as our Lord is the “root” of all sacrifices!

Usually the second incarnation of our Lord is supposed to be of sage Naraada. But why
our Lord's incarnation as "Varaaha" (boar), has been said to be the second one?
Answering this, it is said (by Sridhara Swami) that the words "first, second etc.” are only
indicators, and not used to describe the successive numbers of our Lord's incarnations.
But our Shri Mahaprabhuji says, that this “view" Is not right. He says, that the word used
viz. “first, second" indicate a much different meaning and purport. The real meaning is,
that this incarnation of our Lord as “Varaaha” is of the nature of “auger” - as it has been
said in the Vedas, that “the aspect of anger" in animals is Varaaha”. In other words, our

Canto 1 Page 386

said in the Vedas, that “the aspect of anger" in animals is Varaaha”. In other words, our
Lord is also of the form of "anger"- This Lord, in the form of “Varaaha" gets established
in the warrior class, especially during the conduct of sacrifices such as Aswamedha etc.
Hence the “warrior” class are supposed to have more “anger" in them. The word "second"
(Dwitesyam) has been used to indicate this “warrior" class, as it is the “second" caste,
immediately after the "Brahmins

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.8

tåtéyam åñi-sargaà vai

devarñitvam upetya saù
tantraà sätvatam äcañöa
naiñkarmyaà karmaëäà yataù

Word-For-Word Meanings
tåtéyam—the third one; åñi-sargam—the millennium of the åñis; vai—certainly;
devarñitvam—incarnation of the åñi amongst the demigods; upetya—having accepted;
saù—he; tantram—exposition of the Vedas; sätvatam—which is especially meant for
devotional service; äcañöa—collected; naiñkarmyam—nonfruitive; karmaëäm—of work;
yataù—from which.

SP Translation
In the millennium of the åñis, the Personality of Godhead accepted the third empowered
incarnation in the form of Devarñi Närada, who is a great sage among the demigods. He
collected expositions of the Vedas which deal with devotional service and which inspire
nonfruitive action.

VCT translation
The Lord, making his appearance among the sages as Närada, produced the Païcarätra
scriptures from which one learns how devotional activities free one from the bondage
of karma.

VA translation
This universal form of our Lord manifested Himself as the sages, and took the incarnation
of Sage Naarada and originated the system of worship called as the “Paancharaatra
Tantra" following which, the "actions" performed will not lead to any hind of bondage"
(through these “actions).

Summary of verse:

Purport
The great Åñi Närada, who is an empowered incarnation of the Personality of Godhead,
propagates devotional service all over the universe. All great devotees of the Lord all
over the universe and in different planets and species of life are his disciples. Çréla

Canto 1 Page 387

over the universe and in different planets and species of life are his disciples. Çréla
Vyäsadeva, the compiler of the Çrémad-Bhägavatam, is also one of his disciples. Närada is
the author of Närada Païcarätra, which is the exposition of the Vedas particularly for
the devotional service of the Lord. This Närada Païcarätra trains the karmés, or the
fruitive workers, to achieve liberation from the bondage of fruitive work. The
conditioned souls are mostly attracted by fruitive work because they want to enjoy life
by the sweat of their own brows. The whole universe is full of fruitive workers in all
species of life. The fruitive works include all kinds of economic development plans. But
the law of nature provides that every action has its resultant reaction, and the performer
of the work is bound up by such reactions, good or bad. The reaction of good work is
comparative material prosperity, whereas the reaction of bad work is comparative
material distress. But material conditions, either in so-called happiness or in so-called
distress, are all meant ultimately for distress only. Foolish materialists have no
information of how to obtain eternal happiness in the unconditional state. Çré Närada
informs these foolish fruitive workers how to realize the reality of happiness. He gives
direction to the diseased men of the world how one's present engagement can lead one
to the path of spiritual emancipation. The physician directs the patient to take treated
milk in the form of yogurt for his sufferings from indigestion due to his taking another
milk preparation. So the cause of the disease and the remedy of the disease may be the
same, but it must be treated by an expert physician like Närada. The Bhagavad-gétä also
gives the same solution of serving the Lord by the fruits of one's labor. That will lead one
to the path of naiñkarmya, or liberation.

Sarartha Darsini tika

The Lord making his appearance among the sages as Närada, made the Païcarätra texts
(tantram sätvatam). From these one can learn that devotional activities (karmaëäm) will
liberate one from the bondage of karma (naiñkarmyam).

Bhavartha Dipika
näradävatäram äha, tåtéyam iti. åñi-sargam upetya. tatra ca devarñitvam upetyety arthaù.
sätvataà vaiñëavaà tantraà païcaräträgamam äcañöoktavän. yatas tanträt. nirgataà
karmatvaà bandha-hetutvaà yebhyas täni niñkarmäëi teñäà bhävo naiñkarmyam.
karmaëäm eva mocakatvaà yato bhavati tad äcañöety arthaù.

Çré Subodhiné:
Our Lord's power has "ingressed' (Aavesa) into Sage Naarada. Hence this incarnation as
Sage Naarada is considered as "special". Sri Naarada is a sage and seer (Rishi). A “Rishi”
is the seer of “Manthra" - sacred chants - which are "part" of any sacrifice or other type
of worship. Hence. Sage Naarada hat been described as the “third” incarnation of our
Lord. Alternately, at “Manthram" (sacred chants) follow the two previous factors viz.
materials and the celestial deities (in a sacrifice), this is called as the “third- factor It was
our Lord only, as the “Purusha”, in the first instance, who had become the Sanakaadi
brothers (as sages only). But as these brothers followed the path of knowledge (Jnana),
which is not part of “actions”- (Karma), our Lord took the form of a celestial sage
(Devarishi) and gave to the world the “Paancharaatra Tantra". which is a system of
worship of Lord Vishnu. Only our Lord can explain the nature and form of worship for
Himself! No one else! Hence our Lord “ingressed” into Sage Naarada for this purpose.

In the performance of service and worship of our Lord, all “actions" done, become part of
this worship and through this, these ‘actions”, done as a service and worship of our Lord,
does not become the cause for "bondage" for the “Jeeva". Due to this, “action”- becomes
as good as “inaction", as there is no “desire" for the results of the “actions” done, with the

Canto 1 Page 388

as good as “inaction", as there is no “desire" for the results of the “actions” done, with the
sole motive of service and worship of our Lord! Here this factor of service and worship
of our Lord becomes very important, and not of “actions”. This service and worship of
our Lord is “devotional” (Bhakthiroopa) in nature, which in turn, is of the divine form
of our Lord only. This power of our Lord’s devotion releases the devotee from the
“bondage" of Karma.

Krama Sandarbha
tåtéyamiti. åñisargamupetya taträpi devarñitvaà çrénäradatvamupetya karmmaëaà
karmmäkäreëäpi satäà çrébhagavaddharmäëäà yatastanträt naiñkarmyaà
karmabandhamocakatvena karmmabhyo nirgatvaà tebhyo ’bhinnatvaà pratéyata iti çeñaù.

Becoming a sage, becoming Närada (devarñitvam), he produced the Vaiñëava (sätvatam)

Païcarätra scriptures (tantram), from which (yataù) the activities (karmanäm) of devotees
performing bhakti, which produce freedom from karma, being separated from karma
(naiñkarmyam) by being free from the bondage of karma, is made clear.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.9

turye dharma-kalä-sarge
nara-näräyaëäv åñé
bhütvätmopaçamopetam
akarod duçcaraà tapaù

Word-For-Word Meanings
turye—in the fourth of the line; dharma-kalä—wife of Dharmaräja; sarge—being born of;
nara-näräyaëau—named Nara and Näräyaëa; åñé—sages; bhütvä—becoming; ätma-
upaçama—controlling the senses; upetam—for achievement of; akarot—undertook;
duçcaram—very strenuous; tapaù—penance.

SP Translation
In the fourth incarnation, the Lord became Nara and Näräyaëa, the twin sons of the wife
of King Dharma. Thus He undertook severe and exemplary penances to control the
senses.

VCT translation
Fourth, appearing in the wife of Dharma, he became Nara-näräyaëa, and performed
severe austerities which give peace to the soul.

VA translation
“A "part” (amsa) of "dharma" took the female form of “sraddha" and other wives From
the wife called “Moorthy”, our Lord's 4s incarnation of “Sri NaraNarayan" took place.
Our Lori Sri NaraNarayna did intense “penance” with total peace in their “Aatma".

Summary of verse:

Canto 1 Page 389

Summary of verse:

Purport
As King Åñabha advised His sons, tapasya, or voluntary acceptance of penance for
realization of the Transcendence, is the only duty of the human being; it was so done by
the Lord Himself in an exemplary manner to teach us. The Lord is very kind to the
forgetful souls. He therefore comes Himself and leaves behind necessary instructions and
also sends His good sons as representatives to call all the conditioned souls back to
Godhead. Recently, within the memory of everyone, Lord Caitanya also appeared for
the same purpose: to show special favor to fallen souls of this age of iron industry. The
incarnation of Näräyaëa is worshiped still at Badaré-näräyaëa, on the range of the
Himalayas.

Sarartha Darsini tika

Turye means fourth. Dharma-kalä, part of Dharma, refers to the wife of Dharma, since the
çåuti says ardho vä eña ätmano yat patné: the wife is half of oneself. Appearing in her
(sarge) he became the two sages. They are considered one avatära.

Bhavartha Dipika
nara-näräyaëävatäram äha, turye iti. turye caturthe ’vatäre. dharmasya kalä aàçaù.
bhäryety arthaù. “ardho vä eña ätmano yat patné” iti çruteù. tasyäù sarge. åñé bhütvety
ekävatäratvaà darçayati.

Çré Subodhiné:
Sri Nan Narayana followed the “4th Aashrama” viz. the state of
“Sannyas"(renunciation). Hence their “incarnation'' is described at the 4th incarnation
of our Lord. Alternately, the celibate life, performance of sacrifices, doing service and
worship of our Lord and leading a totally "peaceful" life respectively pettain to the
“Aashramaas" (stages of life) of a celibate, a householder, an anchorite and Sannyaasa
respectively. The Vedas say that, “a wife is half-part of an husband” (“Ardhorva Yesha
Aatmano Yatpatni”), Due to this, women such as Sraddha and others, who were the
wives of Dharma, are described as “parts” of Dharma (“Kaala" or “Amsa”). On the origin
of Sraddha and other women, Dharma took the form of the woman called “Mootthy”,
from whom Sri NaraNaiayana were born. The Vedas are the basis of Dharma, and the
“sages" are connected and related to the Vedas. Hence, from the woman called as
“Moorthy", Sri NaraNarayana got originated with the form of “sages".

The “Paramahamsas” (Sannyasis) have two types of "Attics". (1) With 'Bhakthi" to our
Lord. (2) With “detachment" (Vairagyam). At some other place, it has been said, that
Sri Nara Narayana's incarnation took place with a view to destroy Sahasrakavacha. But
In Srimad Bhagavatam, it has been said, that this incarnation of our Lord as Sri Nara
Narayana was taken with a view to instruct the world on the subject of “renunciation"!
“Sri Narayana” is our Lord's incarnation and "Nara” is our Lord's power being
"ingresaed" (Aavesa) in this divine sage. The word “having attained total peace in their
Aatma" (Aatmopasamam) indicates, that Sri Nara Narayana had attained the "merger"
(Laya) with their “Aatma” with the "knowledge" of reality. Alternately the “peace in the
Aatma is attained through “Jnana" (knowledge).

Penance is always correlated to “anger”, as “penance done in peace” is rare in this world.
Hence, the word “very rare” (Duscharm) - meaning, that Sri Nara Narayana did not get

Canto 1 Page 390

Hence, the word “very rare” (Duscharm) - meaning, that Sri Nara Narayana did not get
anger “even when the celestial “Apsaras" had come to entice them with “desire". In other
words, such a type of “penance”, has never been done, before by anyone!

Here the incarnation of Sri Nara Narayana is one incarnation only and not separate
Hence, both of their tasks and actions are also similar like these actions in one
incarnation.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.10

païcamaù kapilo näma

siddheçaù käla-viplutam
proväcäsuraye säìkhyaà
tattva-gräma-vinirëayam

Word-For-Word Meanings
païcamaù—the fifth one; kapilaù—Kapila; näma—of the name; siddheçaù—the foremost
amongst the perfect; käla—time; viplutam—lost; proväca—said; äsuraye—unto the
brähmaëa named Äsuri; säìkhyam—metaphysics; tattva-gräma—the sum total of the
creative elements; vinirëayam—exposition.

SP Translation
The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an
exposition of the creative elements and metaphysics to Äsuri Brähmaëa, for in course of
time this knowledge had been lost.

VCT translation
Fifth, he became Kapila, best of the perfected beings, and spoke to Äsuri brähmaëa the
philosophy of Säìkhya, which defines the various principles of existence, which had
become lost with time.

VA translation
“The fifth incarnation of our Lord is Lord Kapila, the master and Lord of all “Siddhas”
(who have attained "Siddhies" or powers). Our Lord Kapila, resuscitated and revived the
system of “Sankhya" Sastra, which had been lost through the force of tune, and which
describes the spiritual principles He gave this at His instrucitions to the sage Aasuri."

Summary of verse:

Purport
The sum total of the creative elements is twenty-four in all. Each and every one of them
is explicitly explained in the system of Säìkhya philosophy. Säìkhya philosophy is
generally called metaphysics by the European scholars. The etymological meaning of
säìkhya is "that which explains very lucidly by analysis of the material elements." This

Canto 1 Page 391

säìkhya is "that which explains very lucidly by analysis of the material elements." This
was done for the first time by Lord Kapila, who is said herein to be the fifth in the line
of incarnations.

Sarartha Darsini tika

Äsuri is the name of a brähmaëa.

Bhavartha Dipika
kapilävatäram äha, païcama iti. äsuraye tan-nämne brähmaëäya. tattvänäà grämasya
saìghasya vinirëayo yasmin çästre tat säìkhyam.

Çré Subodhiné:
The knowledge of “Sankhya" succeeds or comes after the Vedic knowledge. After
observing the Vedic rules and duties regarding the 4 “stages” in life (e.g. "Brahmacharya”
etc.), a person gets the knowledge of the Sankhya Sastra. Hence, Lord Kapila is hailed as
the 5th incarnation of out Lord.

The knowledge about "Sankhya” had been already described in the “Puranaas”. But as
these “Puranaas” were not publicized, and due to the mixing of “Yoga” with the
“Sankhya’’ system, the true value of total “Sannyaasa", (renunciation) which is a vital
part of this system, was nor recognized, and due to this, the Sankhya system itself was
lost, through time!

Lord Kapila reinstated and revived this system, and He also ensured, that this system
does not get lost through “time". This is proved by the use of the word “Siddhesa”
(master and Lord of “Siddhas") in this verse. The sage with “Siddhi” (attainment) is
called as a "Siddha". and Lord Kapila is the master and Swami of all “Siddhas"! Through
the “mental" attainments of sages like Lord Kapila and others, this system of Sankhya
did not get lost again! Lord Kapila gave instructions on this Sankhya system to sage
Aasuri.

The meaning of the word “Kapila” is as follows. “Lord Kapila is the Lord who confers.
His blessings and welfare on all women, Sudras and others, who ate committing "sins”
being attached to various materials and pleasures". (Kapeen Vishayathmakan Laati). In
other words, this knowledge of Sankhya can be taught to everyone, including women,
Sudras and others. The name "Aasuri" denotes to the sage Aasuri.

Where, in the system, there is a fixed number for the “principles" (Tatwan), that system
is called as "Sankhya”. in this system, particular and clear-cut divisions of the
“principles" have been made. Many of these divisions deal with the "sane" principles or
nature and many others with the “opposite" principles.

Brahmacharya (continence), performance of Yagnas, service and worship of our Lord,

attaining “peace" in oneself, and Sankhya have been described up to now. "Yoga" is the
6th way or path. Hence, the incarnation of the originator of the path of Yoga (Lord
Dattatreya) is being described below

Krama Sandarbha (Also Krishna Sandarbha 10)

païcama iti. äsurinämne vipräya.

Kapila spoke to the brähmaëa named Äsuri

Canto 1 Page 392

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.11

ñañöham atrer apatyatvaà

våtaù präpto 'nasüyayä
änvékñikém alarkäya
prahlädädibhya ücivän

Word-For-Word Meanings
ñañöham—the sixth one; atreù—of Atri; apatyatvam—sonship; våtaù—being prayed for;
präptaù—obtained; anasüyayä—by Anasüyä; änvékñikém—on the subject of transcendence;
alarkäya—unto Alarka; prahläda-ädibhyaù—unto Prahläda and others; ücivän—spoke.

SP Translation
The sixth incarnation of the puruña was the son of the sage Atri. He was born from the
womb of Anasüyä, who prayed for an incarnation. He spoke on the subject of
transcendence to Alarka, Prahläda and others [Yadu, Haihaya, etc.].

VCT translation
Being requested by Anasüyä, the wife of Atri, the Lord became her son as Dattätreya
and taught knowledge of the soul to Alarka, Prahläda and others.

VA translation
“Our Lord, manifested, as His 6th incarnation, as Lord Dattatreya, as the son of sage Atri
and his wife Sati Anasooya - on being prayed for by them! Lord Dattatreya instructed
sages like Alarka and Prahlaada and others on the Yogic way of attaining the knowledge
of the “Aatma" (Aatmavidhya).”

Summary of verse:

Purport
The Lord incarnated Himself as Dattätreya, the son of Åñi Atri and Anasüyä. The
history of the birth of Dattätreya as an incarnation of the Lord is mentioned in the
Brahmäëòa Puräëa in connection with the story of the devoted wife. It is said there that
Anasüyä, the wife of Åñi Atri, prayed before the Lords Brahmä, Viñëu and Çiva as
follows: "My lords, if you are pleased with me, and if you desire me to ask from you some
sort of blessings, then I pray that you combine together to become my son." This was
accepted by the lords, and as Dattätreya the Lord expounded the philosophy of the spirit
soul and especially instructed Alarka, Prahläda, Yadu, Haihaya, etc.

Sarartha Darsini tika

Being selected by Anasüyä, the wife of Atri, he became her son. This is described in the
Brahmäëòa Puräëa in the story of the pativrata:

Canto 1 Page 393

anasüyäbravén natvä devän brahmeça-keçavän |
yüyaà yadi prasannä me varärhä yadi väpy aham |
prasädäbhimukho bhütvä mama putratvam eñyatha ||

Offering respects, Anasüyä spoke to the Brahmä, Çiva and Viñëu. If you are pleased with
me, and consider me worthy of blessing, being merciful, you should become my son.

Änvékñikém means knowledge of the ätmä.

Bhavartha Dipika
dattätreyävatäram äha, ñañöham iti. atrer apatyatvaà tenaiva våtaù san präptaù “atrer
apatyam abhikäìkñata äha tuñöaù” iti vakñyamäëatvät. kathaà präptaù. anasüyayä mat-
sadåçäpatyamiñeëa mäm eväpatyaà våtavän iti doña-dåñöim akurvann ity arthaù.
änvékñikém ätma-vidyäm. prahrädädibhyaç ca. ädi-padäd yadu-haihayädyä gåhyante.

Çré Subodhiné:
Our Lord had surmised, that mother Anasooya had asked Him, to 'have a son like our
Lord only”! Hence, without any envy or pride, our Lord manifested as Lord Dattatreya,
as her son, Sage Atri had desired for our Lord’s descent, and the Lord in turn, got His
"birth” from Anasooya. In the Puraanas, it is mentioned, that both Atri and Anasooya
had desired and prayed for our Lord to take “birth”, as their son.

The "knowledge of Aatman”, was given, as an instruction based on the Yogic path, by
Lord Dattatreya to king Alarka. But ns this king ms ‘Rajasik" in nature. Lord Dattatreya
got a doubt about the devotion or otherwise of this king, on the 'instructions" given to
him. Hence, our Lord Dattatreya gave this “system’ (Sastra) to Prahlaada and other great
souls. Sri Prahlaada, being the foremost among the devotees of out Lord, was entitled to
receive this “Upadesa” (instruction).

The name of Anasooya has two meanings. (1) The one without envy or jealousy. (2)
Mother Anasooya.

These 6 systems are well known and practiced by noble and saintly Brahmins The
incarnation of our Lord as Lord Varaaha (boar) being symbolic of “anger”, should have
been adopted or worshipped by the warrior class. But as the Lord Varaaha took “birth"
from Lord Brahma, this incarnation also is respected and worshiped by the Brahmins.

The warrior class are supposed to have 3 main "duties" (functions - Dharma) viz. (1)
Conquest over enemies. (2) Adherence to “Dharma" (righteousness) and (3) protection
of people or subjects in the land ruled by them. Hence, through the next 3 verses, our
Lord’s incarnation as Yagna, Rishabhadeva and king Prithu are explained. Up to now,
the “Brahmins" have been explained. Now, the “warrior" class will be explained.

With a view to emphasize the departure from the usual topic, the word “Titaha”
(thereafter) has been used as the “start" of the following verse.

Krama Sandarbha (Also Krishna Sandarbha 11)

ñañöhamiti. atriëä tatsadåçaputrotpattimätraà prakaöaà yäcitamiti
caturthaskandhaòyabhipräyaù. etadväkyenaëasüyayä tu kadäcit säkñädeva
çrémadéçvarasyaiva putrabhävo våto ’stéti labhyate. uktaïca brahmäëòapuräëe
pativratopäkyäne “anasüyäbravénnatvä devän brahmeçakeçavän. yüyaà yadi prasannä me

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pativratopäkyäne “anasüyäbravénnatvä devän brahmeçakeçavän. yüyaà yadi prasannä me
varärhä yadi väpyaham. prasädäbhimukhäù sarvve mama putratvameñyatha” iti
çréviñëorevävatäro ’yam.

Atri prayed to have a son similar to the Lord. This is the meaning of the statement that
Anasüya requested the Lord. Because of her direct prayer, the Lord himself agreed to
become her son. It is said in Brahmäëòa Puräëa in the story of chaste women:

anasüyäbravén natvä devän brahmeça-keçavän |

yüyaà yadi prasannä me varärhä yadi väpy aham |

prasädäbhimukho bhütvä mama putratvam eñyatha ||

Offering respects, Anasüya spoke to Brahmä, Viñëu and Çiva. If you are pleased with me
and I am worthy of a blessing, be merciful and appear before me as my son.

Änvékñikém means ätmä-vidyä (knowledge of the soul). Dattätreya is an avatära of Viñëu

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.12

tataù saptama äkütyäà

rucer yajïo 'bhyajäyata
sa yämädyaiù sura-gaëair
apät sväyambhuväntaram

Word-For-Word Meanings
tataù—after that; saptame—the seventh in the line; äkütyäm—in the womb of Äküti;
ruceù—by Prajäpati Ruci; yajïaù—the Lord's incarnation as Yajïa; abhyajäyata—
advented; saù—He; yäma-ädyaiù—with Yäma and others; sura-gaëaiù—with demigods;
apät—ruled; sväyambhuva-antaram—the change of the period of Sväyambhuva Manu.

SP Translation
The seventh incarnation was Yajïa, the son of Prajäpati Ruci and his wife Äküti. He
controlled the period during the reign of Sväyambhuva Manu and was assisted by
demigods such as His son Yäma.

VCT translation
Seventh, Yajïa appeared as the son of Ruci in his wife Aküté. He protected the reign of
Sväyambhuva-manu with the devatäs called Yamas.

VA translation
“Afterwards as the 7th incarnation, our Lord manifested as the “Lord of sacrifices’ (Yagna
Narayana) as the son of Ruchi and mother Aakooci. He protected the celestial trouts of
Yaama and others and the sage Swamyabhuva."

Summary of verse:

Canto 1 Page 395

Summary of verse:

Purport
The administrative posts occupied by the demigods for maintaining the regulations of
the material world are offered to the highly elevated pious living beings. When there is a
scarcity of such pious living beings, the Lord incarnates Himself as Brahmä, Prajäpati,
Indra, etc., and takes up the charge. During the period of Sväyambhuva Manu (the
present period is of Vaivasvata Manu) there was no suitable living being who could
occupy the post of Indra, the King of the Indraloka (heaven) planet. The Lord Himself
at that time became Indra. Assisted by His own sons like Yäma and other demigods, Lord
Yajïa ruled the administration of the universal affairs.

Sarartha Darsini tika

The Yamas were Yajïa’s sons. With the assistance of the devatäs named the Yamas, he
gave protection during the reign of Sväyambhuva. At that time he became Indra.

Bhavartha Dipika
yajïävatäram äha, tata iti. sa yajïo yämädyaiù svasyaiva puträ yämä näma deväs tad
ädyaiù saha sväyambhuvaà manvantaraà pälitavän. tadä svayam indro ’bhüd ity arthaù.

Çré Subodhiné:
Mother Aakooti was the daughter of Swaayambhuva Manu. Though our Lord had taken
the incarnation as Sri Yagna Narayana, as the son of Prajaapati Ruchi and mother
Aakooti, Swaayambhuva Manu, kept bis grandson with him only! Swaayambhuva Manu
had made Ruchi accept this proposal to keep their child at his home, at the time of his
daughter's marriage. The purport of this is, that a "Yagna"(sacrifice} is conducted by the
Brahmins, and the “result" is attained by the warrior class. Here also, our Lord was bom
as a Brahmin, in the house of Ruchi, end our Lord was brought up by the warrior
Swaayambhuva Manu, who began to do penance, after making our Lord as his
“protector”. At this time, our Lord Sri Yagna Narayana, protected this Universe, along
with the 4 types of celestial beings called as “Yaama” and others. This “ruling and
protection" were the main objects of this incarnation of our Lord. King Priyavrata and
others came afterwards. During the time of Lord Yagna Narayana, these Icings were not
“capable" at all. This will be told later.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.13

añöame merudevyäà tu
näbher jäta urukramaù
darçayan vartma dhéräëäà
sarväçrama-namaskåtam

Word-For-Word Meanings
añöame—the eighth of the incarnations; merudevyäm tu—in the womb of Merudevé, the

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añöame—the eighth of the incarnations; merudevyäm tu—in the womb of Merudevé, the
wife of; näbheù—King Näbhi; jätaù—took birth; urukramaù—the all-powerful Lord;
darçayan—by showing; vartma—the way; dhéräëäm—of the perfect beings; sarva—all;
äçrama—orders of life; namaskåtam—honored by.

SP Translation
The eighth incarnation was King Åñabha, son of King Näbhi and his wife Merudevé. In
this incarnation the Lord showed the path of perfection, which is followed by those who
have fully controlled their senses and who are honored by all orders of life.

VCT translation
Eighth, the Lord was born to Näbhi and his wife Merudevé as Åñabha. He shows the
path of the wise worshipped by all äçramas.

VA translation
“Taking His 8th incarnation, our Lord manifested Himself as Lord Rishabhadeva. as the
son of king Nabbi and mother Merudevi. He was respected by all the persons belonging to
all the 4 "Aashrams" (stages of life). He took the courageous divine form of being a
“Paramahamsa”. and showed tins path of renunciation to the Universe." (A
Paramahamsa" is a Saadhu. who has renounced this world (Sannyaasa) and roams around
in this world, fully detached.)

Summary of verse:

Purport
The society of human being is naturally divided into eight by orders and statuses of
life—the four divisions of occupation and four divisions of cultural advancement. The
intelligent class, the administrative class, the productive class and the laborer class are
the four divisions of occupation. And the student life, the householder's life, retired life
and renounced life are the four statuses of cultural advancement towards the path of
spiritual realization. Out of these, the renounced order of life, or the order of sannyäsa,
is considered the highest of all, and a sannyäsé is constitutionally the spiritual master for
all the orders and divisions. In the sannyäsa order also there are four stages of upliftment
toward perfection. These stages are called kuöécaka, bahüdaka, parivräjakäcärya, and
paramahaàsa. The paramahaàsa stage of life is the highest stage of perfection. This
order of life is respected by all others. Mahäräja Åñabha, the son of King Näbhi and
Merudevé, was an incarnation of the Lord, and He instructed His sons to follow the path
of perfection by tapasya, which sanctifies one's existence and enables one to attain the
stage of spiritual happiness which is eternal and ever increasing. Every living being is
searching after happiness, but no one knows where eternal and unlimited happiness is
obtainable. Foolish men seek after material sense pleasure as a substitute for real
happiness, but such foolish men forget that temporary so-called happiness derived from
sense pleasures is also enjoyed by the dogs and hogs. No animal, bird or beast is bereft of
this sense pleasure. In every species of life, including the human form of life, such
happiness is immensely obtainable. The human form of life, however, is not meant for
such cheap happiness. The human life is meant for attaining eternal and unlimited
happiness by spiritual realization. This spiritual realization is obtained by tapasya, or
undergoing voluntarily the path of penance and abstinence from material pleasure.
Those who have been trained for abstinence in material pleasures are called dhéra, or
men undisturbed by the senses. Only these dhéras can accept the orders of sannyäsa, and

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men undisturbed by the senses. Only these dhéras can accept the orders of sannyäsa, and
they can gradually rise to the status of the paramahaàsa, which is adored by all members
of society. King Åñabha propagated this mission, and at the last stage He became
completely aloof from the material bodily needs, which is a rare stage not to be imitated
by foolish men, but to be worshiped by all.

Sarartha Darsini tika

Åñabha was born from the son of Ägnédhra named Näbhi.

Bhavartha Dipika
åñabhävatäram äha, añöam iti. sarväçrama-namaskåtam antyäçramaà päramahaàsyaà
vartma dhéräëäà darçayan näbher ägnédhra-puträd åñabho jätaù.

Çré Subodhiné:
When “time" and “place" ate “peaceful", and “welfare giving", then all the people of the 4
kinds of “Aashrams" (stages in life) can perform all their duties well and peacefully. Our
Lord Sri Yagna Narayana made both the “land” and “time" peaceful and prosperous.
After this incarnation, the incarnation of Lord Rishabhadeva is being explained due to
this reason only. This is the 8“ incarnation of our Lord.

Mother Merudevi - i.e. daughter of Meru. The syllable “TU" (but) indicates. that the
‘son" was not like his “mother". Alternately. Lord Rishabhadeva did not go against Vedic
Dharma, like it was done by Lord Buddha. This incarnation is from Lord Vishnu, which
is indicated through the word “Urukramaha" - Lord with great courage and strength.

“Courage" (Dhairyam) is the predominant quality in this incarnation of Lord

Rishabhadeva, who professed the system of “Samgasadharma" (total renunciation). As
the “Sanyaasa” stage in life is the "last one" (4th), it is said, that all the other three stages
of life and the persons therein respect and regard this “Aashrama"! The “Saadhana" of
Lord Rishabhadeva is the highest apogee and acme Paraakaashata) of the “Nivruthi
Marga” (the path of renunciation) - the word “Namaskrutam" denotes this.
“Hypocritical” system (Paakhanda Dharma) is never respected. This incarnation of our
Lord took place with king Nabhi as the father and the daughter of Meru, as the mother.
Through this incarnation, the most respected path of courage respected by all. has been
described.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.14

åñibhir yäcito bheje

navamaà pärthivaà vapuù
dugdhemäm oñadhér vipräs
tenäyaà sa uçattamaù

Word-For-Word Meanings
åñibhiù—by the sages; yäcitaù—being prayed for; bheje—accepted; navamam—the ninth
one; pärthivam—the ruler of the earth; vapuù—body; dugdha—milking; imäm—all these;

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one; pärthivam—the ruler of the earth; vapuù—body; dugdha—milking; imäm—all these;
oñadhéù—products of the earth; vipräù—O brähmaëas; tena—by; ayam—this; saù—he;
uçattamaù—beautifully attractive.

SP Translation
O brähmaëas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body
of a king [Påthu] who cultivated the land to yield various products, and for that reason
the earth was beautiful and attractive.

VCT translation
Ninth, requested by the sages the Lord took the form of King Påthu. Because he milked
herbs from the earth, he is considered the most desirable of the avatäras.

VA translation
“Oh Brahmins! Our Lord Viraat Purusha, took the body of Prithu as His 9 incarnation.
He got out of this mother earth all materials and medicines. Due to this, our Lord Prithu
is much loved."

Summary of verse:

Purport
Before the advent of King Påthu, there was great havoc of maladministration due to the
vicious life of the previous king, the father of Mahäräja Påthu. The intelligent class of
men (namely the sages and the brähmaëas) not only prayed for the Lord to come down,
but also dethroned the previous king. It is the duty of the king to be pious and thus look
after the all-around welfare of the citizens. Whenever there is some negligence on the
part of the king in discharging his duty, the intelligent class of men must dethrone him.
The intelligent class of men, however, do not occupy the royal throne, because they
have much more important duties for the welfare of the public. Instead of occupying the
royal throne, they prayed for the incarnation of the Lord, and the Lord came as
Mahäräja Påthu. Real intelligent men, or qualified brähmaëas, never aspire for political
posts. Mahäräja Påthu excavated many produces from the earth, and thus not only did
the citizens become happy to have such a good king, but the complete sight of the earth
also became beautiful and attractive.

Sarartha Darsini tika

Pärthivam vapuù means the body of a king, Påthu. Pärthavam is another version, which
means relating to Påthu. “Herbs” is representative of other things also. He milked all
things from the earth. Dugdha should actually be adugdha. This form is poetic license.
Because of that he is considered the most desirable of the avatäras (uçattamaù). Uça means
desired or dear.

Bhavartha Dipika
påthvavatäram äha, åñibhir iti. pärthivaà vapuù räja-dehaà påthu-rüpam. päthäntare
påthor idaà pärthavam. auñadhér ity upalakñaëam. imäà påthvéà sarväëi vastüni dugdha
adugdha. aòägamäbhävas tvärñaù. he vipräù, tena påthvé-dohanena so ’yam avatära
uçattamaù kamanéyatamaù. “vaça käntau” ity asmät.

Çré Subodhiné:

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Instead of telling, that our Lord Narayana manifested Himself as Prithu, it is said that,
that “our Lord took the body relared to Prithu”. The purport of telling like this is, that
this incarnation is due to “Aavesa” (ingress of our Lord). Prithu was also our Lord only
(Purusha) - as this can be seen through the use of the word “Saha" (he) In this verse -
denoting our Lord, from whom all names and forms have come!

“For kings, protection of his subjects constitutes the highest welfare" (Sreyaha
Prajapaalanameva Rajnaam). As our Lord was the “Aauna” of Prithu. king Prithu bad in
him, every type of auspicious "Dharma” conferring welfare on everyone (Sarva
Hitakaari). This "Dharma" is considered as greater than the “Upadesa" of Lord
Risbabhadeva.

How did Prithu take birth from the wicked king Vena, especially when, Prithu is
symbolic of the highest Dharma of conferring welfare on everyone? Answering this
doubt, it is said, that “the sages had prayed to our Lord, and the Lord manifested Himself
in the body of Prithu" (and did not incarnate Himself in the form of Prithu). Prithu
“milked" the cow of this earth, and took out all types of materials and medicines. This
task was done in a “supernatural" (Aloukik) way,

The word “Vipraha" (who fulfills one's desires in a very special way) has been used in
this verse to mean, “Oh king Prithu! You too have "milked” Jnana (knowledge) and
through this, you have made everyone get fulfilled in a very special way. The word
“Vipraha” is defined as “Viseshena Poorakaha Vipraha" (See meaning given earlier).

The main task of this incarnation was to “milk" (Dohanam). This was not possible for
the “Jeeva" to perform. Due to this requirement only, out Lord Sri Narayana “ingressed”
into Prithu. This incarnation is considered as “much beautiful and loved”
(Ramameeyam). In other words, during this incarnation, our Lord conferred benefits
and help to everybody, which is rarely seen in other "incarnations”. Hence this
Incarnation is hailed as very “beautiful and much loved” (Ati Kamaneeyam).

In this way, through the first three verses, after explaining the '‘incarnation" of our
Lord, with the "attitude” (Bhaava) of the “warrior class” (Kshatriya), our Lord’s
“incarnations” with the “attitude” of the third caste viz. “Vaishya" are being described in
the next 3 verses.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.15

rüpaà sa jagåhe mätsyaà

cäkñuñodadhi-samplave
nävy äropya mahé-mayyäm
apäd vaivasvataà manum

Word-For-Word Meanings
rüpam—form; saù—He; jagåhe—accepted; mätsyam—of a fish; cäkñuña—Cäkñuña;
udadhi—water; samplave—inundation; nävi—on the boat; äropya—keeping on; mahé—the

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udadhi—water; samplave—inundation; nävi—on the boat; äropya—keeping on; mahé—the
earth; mayyäm—drowned in; apät—protected; vaivasvatam—Vaivasvata; manum—Manu,
the father of man.

SP Translation
When there was a complete inundation after the period of the Cäkñuña Manu and the
whole world was deep within water, the Lord accepted the form of a fish and protected
Vaivasvata Manu, keeping him up on a boat.

VCT translation
When there was an inundation after the period of the Cäkñuña Manu the Lord accepted
the form of a fish and protected Vaivasvata Manu, placing him on a boat formed from
the earth.

VA translation
‘Our universal Lord, the “Viraat Purusha" took the "incarnation as a Matsya' (fish).
towards the end of the aeon called “Chakshusha Manwantara". He protected Vaiwaswata
Manu and king Sathyavrata, by making them sit on the boat_of this earth."

Summary of verse:

Purport
According to Çrépäda Çrédhara Svämé, the original commentator on the Bhägavatam,
there is not always a devastation after the change of every Manu. And yet this
inundation after the period of Cäkñuña Manu took place in order to show some wonders
to Satyavrata. But Çré Jéva Gosvämé has given definite proofs from authoritative
scriptures (like Viñëu-dharmottara, Märkaëòeya Puräëa, Harivaàça, etc.) that there is
always a devastation after the end of each and every Manu. Çréla Viçvanätha Cakravarté
has also supported Çréla Jéva Gosvämé, and he (Çré Cakravarté) has also quoted from
Bhägavatämåta about this inundation after each Manu. Apart from this, the Lord, in
order to show special favor to Satyavrata, a devotee of the Lord, in this particular period,
incarnated Himself.

Sarartha Darsini tika

During Cäkñuña manvantara there was a flood of water. Another version has cäkñuñäntara-
samplave. The earth acted as a boat (nävi mahé-mayyäm). Matsya protected (apäd) the
person who would be Vaivasvata-manu. Çrédhara Svämé says though there is not a flood at
the end of this manvantara, an illusory flood was shown to Satyavrata for fun. However in
Viñëu-dharmottara, Vajra asks Märkaëòeya, “What happens at the end of the manvantara?”
Märkaëòeya says:

ürmi-mälé mahä-vegaù sarvam ävåtya tiñöhati |

bhürlokam äçritaà sarvaà tadä naçyati yädava ||
na vinaçyanti räjendra viçrutäù kula-parvatäù |
naur bhütvä tu mahä-devé yadu-kulodvaha |
dhärayaty atha béjäni sarväëy eväviçeñataù || [1.75.5-6, 9 |

O Vajra, the great Lord, in the form of water, greatly agitated with countless waves, covers
the earth and the lower planets with water. O Yädava! All things on the earth planet are
destroyed at that time. Only the famous mountains are not destroyed, O best of kings! At

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destroyed at that time. Only the famous mountains are not destroyed, O best of kings! At
that time, the earth personified, taking the form of a boat, protects all the seeds without
discrimination, O offspring of the Yadu family!

This explains that there is destruction at the end of the manvantara. In Laghu-
bhägavatämåta, Rüpa Gosvämé also states that there is a devastation by water after every
manvantara. In his comments on some verses of Hari-vaàça as well he says the same. The
verse mentions the Cäkñuña-manvantara. Because Satyavrata was a great devotee of
Matsya, and Matsya was attracted to his devotee, Matsya appeared at this time. The
following verse illustrates how the Lord is controlled by his devotee.

svacchandopätta-dehäya viçuddha-jïäna-mürtaye
sarvasmai sarva-béjäya sarva-bhütätmane namaù

Unto Him who assumes transcendental bodies according to the desires of His devotees,
unto Him whose form is itself pure consciousness, unto Him who is everything, who is
the seed of everything and who is the Soul of all creatures, I offer my obeisances. SB
10.27.11

Therefore this particular narration is representative of events that take place after every
manvantara.

Bhavartha Dipika
matsyävatäram äha, rüpam iti. cäkñuña-manvantare ya udadhénäà samplavaù saàçleñas
tasmin. yady api manvantarävasäne pralayo nästi tathäpi kenacit kautukena satyavratäya
mäyä pradarçitä yathäkäëòe märkaëòeyäyeti drañöavyam. mahé-mayyäà nävi, naukä-
rüpäyäà mahyäm ity arthaù. apädrakñitavän. vaivasvatam iti bhäviné saàjïä.

Çré Subodhiné:
The “Vaisya" community is prone to complete their actions with “cunningness"
(Vanchana). It has been said, that “business is governed through both “truth" (Saihyam)
and “untruch" (Anrutam). Here, our Lord took the form of a “fish" as an act
"cunningness" (duplicity). But our Lord’s "words” were not cunning or of a “deceitful”
nature! Usually, the "nature" of a "Vaishya” is not “cunning" but his “words” often are!
In this way during this incarnation as a "fish", our Lord manifested both of these
qualities viz. truth and untruth!

Sri Sridhara Swami in his Srimad Bhagavata commentary has regarded this “deluge”, as
due to our Lord's “Maya’’ only and not “real”, as usually, such a type of "deluge" occurs
only after ail the 14 "Manus” have completed their "time”!

But our Shri Mahaprabhuji says, that it is not necessary that the “14 Manu - period” has
to be over, as thought of. for the “deluge" to come - as there are various methods of
determining this successive “Manu"period. As “deserving devotees” attain “liberation”,
after a deluge, perhaps this particular “Manu period" could have been the 14th one, and
the “deluge” took place immediately!

The “aeon" of time (Kalpa) has three divisions, due to the three qualities of Satwa, Rajas
and Tamas. Due to this, there are 5 “aeons” which are "Rajasik" 5 in the “Tamasik”
category and 4 in the “Satwika" cateroty i.e 14 Manus of these respective qualities arc
seen. In this way, the Manu, of this “Chakshusha” aeon could have been the 14th Manu!
Hence, to regard this “deluge” as caused by the “Maya" power of our Lord is not
appropriate.

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appropriate.

Sri Sridhara Swami has said that "this deluge is like the one, which was shown to the
sage Markandeya (by our Lord) through His power of Maya”. Our Shri Mahaprabhuji
says, chat this view is not correct, as the deluge, which took place during the life of sage
Markandeya has been specifically told as having been caused by the “Mayik” power of
our Lord. But there is no mention of this type of deluge for this “aeon". Hence, we
should conclude that this deluge is not "Mayik" at all.

Mother earth is a celestial deity, and she could easily become a “huge boat'. Our Lord as
the fish protected Vaiwaswata Manu by making him sit on (his boat of "earth”, during
this deluge (Pralayam). This king. Sathyavrata was born in the second “aeon”, as
Vivaswaan's son. He became deserving in this “aeon" only. Through this reason also, we
can say. that this deluge is not ‘‘Mayik". The main task of our Lord. during this
incarnation was to protect his Bhaktha (Devotee)!

The word “Vaiwaswata Manu" indicates the Manu, to whom our Lord had given
“Upadesa” (instruction) during His incarnation as the “fish”. But she name of this king
was Sathyavrata, who became the Vaiwaswata Manu later. Hence, to indicate this
'future event”. this name has been used

Krama Sandarbha (Also Krishna Sandarbha 15)

rüpamiti. cäkñañamanvantare tadante ya udadhisaàplavastasmin. vaivasvata iti bhäviné
saïjïä satyavratasya. pratimanvantarävasäne ’pi pralayaù çrüyate viñëudharmmottare
prathamakäëòe “manvantare parikñéëe kédåçé dvija jäyate” ityädiçrévajrapraçnasya
manvantare parikñéëo ityädi çrémärkaëòeyadattottare “ürmmimälé mahävegaù
sarvvamävåtya tiñöhiti. bhülokamäçritaà sarvvaà tadä naçyati yädava. na vinaçyanti
räjendra viçrutäù kulaparvvatäù. naibhürtvä tu mahé devi” ityädi. evameva manvantareñu
saàhära ityädi prakaraëaà çréharivaàçe tadéyaöékäsu ca spañöameva.
ataçcäkñuñetyupalakñaëameva jïeyam.

When there was a flood during Cäkñuña Manvantara, the Lord showed his form as a fish.
He protected Satyavrata who became the future Vaivasvata Manu. It is said there is
destruction after each manvantara. In the first kaëòa of Viñëu Dharmottra when Vajra
asked what happens at the end of a manvantara, Märkandeya answers:

ürmi-mälé mahä-vegaù sarvam ävåtya tiñöhati |

bhürlokam äçritaà sarvaà tadä naçyati yädava ||

na vinaçyanti räjendra viçrutäù kula-parvatäù |

naur bhütvä tu mahä-devé yadu-kulodvaha |

dhärayaty atha béjäni sarväëy eväviçeñataù ||

O Vajra, the great Lord, in the form of water, greatly agitated with countless waves, covers
the earth and the lower planets. O Yädava! All things on the earth planet are destroyed at
that time. Only the famous mountains are not destroyed, O best of kings! At that time, the
earth personified, taking the form of a boat, protects all the seeds without discrimination,
O offspring of the Yadu family! (Viñnu-dharmottara 1.75.5-6, 9)

This also becomes clear in the commentary on the topic of destruction of manvantaras in
Hari-vaàça. Thus the flood after Cäkñuña manvantara also indicates a flood after
Canto 1 Page 403
Hari-vaàça. Thus the flood after Cäkñuña manvantara also indicates a flood after
Vaivasvata manvantara.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.16

suräsuräëäm udadhià
mathnatäà mandaräcalam
dadhre kamaöha-rüpeëa
påñöha ekädaçe vibhuù

Word-For-Word Meanings
sura—the theists; asuräëäm—of the atheists; udadhim—in the ocean; mathnatäm—
churning; mandaräcalam—the Mandaräcala Hill; dadhre—sustained; kamaöha—tortoise;
rüpeëa—in the form of; påñöhe—shell; ekädaçe—the eleventh in the line; vibhuù—the
great.

SP Translation
The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a
pivot for the Mandaräcala Hill, which was being used as a churning rod by the theists and
atheists of the universe.

VCT translation
In the eleventh appearance, the Lord, in the form of a tortoise, held up on his back
Mandara Mountain for the devatäs and demons churning the ocean.

VA translation
“During His 11 incarnation, our Lord of this “universal form” (Viraat Punisha), during
the churnine of the ocean by the celestial deities and the demons, look the form of a
“tortoise” and held the huge “Manihara" mountain on His back."

Summary of verse:

Purport
Once both the atheists and the theists were engaged in producing nectar from the sea so
that all of them could become deathless by drinking it. At that time the Mandaräcala
Hill was used as the churning rod, and the shell of Lord Tortoise, the incarnation of
Godhead, became the resting place (pivot) of the hill in the seawater.

Sarartha Darsini tika

The devatäs and demons churned the ocean to receive nectar. Kamaöha means turtle.

Bhavartha Dipika
kürmävatäram äha. kamaöhaù kürmas tad-rüpeëaikädaçe ’vatäre vibhur dadhre dadhära.

Canto 1 Page 404

kürmävatäram äha. kamaöhaù kürmas tad-rüpeëaikädaçe ’vatäre vibhur dadhre dadhära.

Çré Subodhiné:
Our Lord had told the celestial deities, that “the demons will face difficulty and you will
attain the welfare and good results” (Klesha Bhajo Bhavishyanti Daithya Yooyam Phala-
Grahaha). In this way, our Lord, cunningly inspired both the celestial deities and the
demons to chum the ocean to get “nectar" (Amrut). This is an act of “cunningness" on
the part of our Lord - although done with a view to bless the good devotees. Our Lord
took the form of a “tortoise” (Koorma) to do “welfare" on His devotees. This incarnation
is regarded, as the one taken with the “attitude" of a “Vaishya”, As our Lord's
incarnation as the “fish” took place during the earlier “aeon" (Kalpa), here, it is said,
that His incarnation as the “tortoise" took place after His incarnation as the fish’ Hence,
there is no contradiction.

During the churning of the ocean. our Lord cunningly inspired the demons to hold the
"head" portion of the serpent to be used as the rope! The Manthara mountain was held
firmly by out Lord on “His” back, after the Lord having become a huge "tortoise"! Our
Lord held this mountain firmly on his back, despite there was no “earth" at all, and the
Lord stationed Himself, as a tortoise, in the middle of the ocean! Only our Lord could
achieve this! Usually, the back of tortoise is slippery Even then, how come this
Manthara mountain was firmly held on the back of a tortoise? This doubt is removed by
the use of the word “Vibhu" for our Lord, i.e. our Lord is omnipotent and he is “Sarva
Samartha" - all capable!

Now, through the next verse, the "two-forms' of our Lord as Danwantari are being
described.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.17

dhänvantaraà dvädaçamaà
trayodaçamam eva ca
apäyayat surän anyän
mohinyä mohayan striyä

Word-For-Word Meanings
dhänvantaram—the incarnation of Godhead named Dhanvantari; dvädaçamam—the
twelfth in the line; trayodaçamam—the thirteenth in the line; eva—certainly; ca—and;
apäyayat—gave to drink; surän—the demigods; anyän—others; mohinyä—by charming
beauty; mohayan—alluring; striyä—in the form of a woman.

SP Translation
In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He
allured the atheists by the charming beauty of a woman and gave nectar to the demigods
to drink.

Canto 1 Page 405

VCT translation
The Lord took the form of Dhanvantari as the twelfth avatära and taking the thirteenth
form as the woman Mohiné he let the devatäs drink nectar and bewildered the demons.

VA translation
"Our Lord’s incarnation as “Danwantari” is both the 12th and 13th incarnations. Our Lord
brought the "nectar" (Amrut) through His divine form of Lord Danwantari. He took the
most enchanting "female" form of “Mohini", with a view to "infatuate" the demons, and
to enable the celestial deities to drink this "nectar"."

Summary of verse:

Sarartha Darsini tika

Dhänvantaram dvädaçamam means that the form of Dhanvantari is the twelfth avatära.
His activity was bringing a pot of nectar. The use of dvädaçamam instead of dvädaçam is
poetic license. Taking the thirteenth form, he let the devatäs drink nectar. What was his
form? As the woman Mohiné, he bewildered the demons (anyän).

Bhavartha Dipika
dhanvantary-avatäram äha. dhänvantaraà dhanvantari rüpam. dvädaçam ädi-prayogas
tvärñaù. trayodaçamam eva rüpaà tac-caritena saha darçayati. apäyayad ity atra sudhäm
ity adhyähäraù. mohinyä striyä tad-rüpeëänyän asurän mohayan. dhanvantari-
rüpeëämåtamänéya mohinyäpäyayad ity arthaù.

Çré Subodhiné:
Both the 12th and the 13th incarnations are from the same “incarnation" of our Lord. In
this verse, the incarnation of our Lord as “Danwantari” has been mentioned without any
“result” (of conferring grace, benefits etc.), but through the very holy name of
“Danwantari”. the originator of the “Ayurveda" system of medicine is clearly referred to.
Hence, the “reason or result” of this incarnation has not been told separately This
system of "Ayurveda" is for the “Jeeva”. But this cannot be the only reason or result of
our Lord's incarnation. Hence this is not mentioned clearly

Moreover, how can one "incarnation" become both the 12th and the 13th incarnations?
This doubt is removed by the use of the word “Yevam” (in this way) in this verse. Lord
Danwantari is our Lord’s “male” form, and our Lord’s incarnation as “Mohini” is female!
This "seeming opposition” is removed by the use of the syllable “Cha” (and) in this verse.
The meaning of the word “Danwantari” is the “form related to Danwantari”. The
drinking of “nectar” was done only by the celestial deities, and this was not the “lash” of
our Lord. Hence, our Lord is considered, here, as the “doer" (Kartha) and the “celestial
deities' are the “task” (Kaaryam). It was our Lord, who made the celestial deities drink
this nectar! Though in the verse, the word “nectar" (Amrut) is not used.

This Leela of making the celestial deities drink the nectar is the task of our Lord’s 13th
incarnation. Our Lord, through His enchanting female form of Mohini, infatuated all
foe demons - though in reality, our Lord’s form of “Mohini" was not “female” at all (i.e.
of a woman), in fact, He was not seen as a “female” by everyone - the celestial deities saw
our Lord as He, Himself is! If this was not so. He could not have punished “Rahoo"
planet - being a woman - as both the “moon and sun” would not have indicated to our
Lord (if He was a “woman") that “Rahoo” bad come and sat in between them!, with a

Canto 1 Page 406

Lord (if He was a “woman") that “Rahoo” bad come and sat in between them!, with a
view to taste this nectar! Hence, the Lord, as Danwantari showed Himself as "Mohini"
fat the demons only, and the Lord showed Himself as Lord Danwantari only to the
celestial deities! This was done by our Lord enough His limitless powers that He could
appear in a “dual” nature, at the same time! The celestial deities saw Lord Danwantari
with the vessel of nectar, and the same “form” was seen by the demons, as the most
infatuating Mohini! In this way, this “Mohini” incarnation of our Lord is considered as
the 13th one. Here also, the demons were cheated. Hence, this “incarnation" also is to be
deemed as one with the “altitude” (Bhaava) of a “Vaishya”.

In this way, after explaining oar Lord's incarnation of the fish (Matsya). the tortoise
(Koorma), Danwantari and Mohini, with a view to once again, describe, in the best
possible way, our Lord's various other incarnations, it is explained, through the next
verse, that our Lord's incarnation as “man-lion” (Nrisimha) is our Lord Sri Narayana
only i.e. His own manifestation.

Krama Sandarbha (Also Krishna Sandarbha 17)

dhänvantaramiti. bibhradityuttareëänvayaù. dvädaçamaà dhänvantaraà rüpaà bibhrat.
trayodaçaïca mohinérüpaà bibhrat suränapäyayat sudhämiti çeñaù, kena rüpeëa mohinyä
striyä tadrüpeëetyarthaù. kià kurvvam anyänasurän mohayan dhanvantarirüpeëa
sudhäïcopaharanniti çeñaù. ajitasyävatärä ete trayaù.

The Lord took the form (verb understood from next verse) of Dhavantari, the twelfth and
Mohiné, the thirteenth. He made the devatäs drink the nectar (noun understood). What
was his form? He appeared as Mohiné, a woman and bewildered those other than the
devatäs. He brought the nectar in the form of Dhanvantari. Ajita is a third avatära involved
in this pastime.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.18

caturdaçaà närasiàhaà
bibhrad daityendram ürjitam
dadära karajair üräv
erakäà kaöa-kåd yathä

Word-For-Word Meanings
caturdaçam—the fourteenth in the line; nära-siàham—the incarnation of the Lord as half-
man and half-lion; bibhrat—advented; daitya-indram—the king of the atheists; ürjitam—
strongly built; dadära—bifurcated; karajaiù—by the nails; ürau—on the lap; erakäm—
canes; kaöa-kåt—carpenter; yathä—just like.

SP Translation
In the fourteenth incarnation, the Lord appeared as Nåsiàha and bifurcated the strong
body of the atheist Hiraëyakaçipu with His nails, just as a carpenter pierces cane.

VCT translation
Canto 1 Page 407
VCT translation
Taking the form of Narasiàha as the fourteenth avatära, he pierced the chest of the
strong king of the demons with his nails just as a wood cutter breaks erakä grass.

VA translation
“Our Lord Sri Narayana took His 14th incarnation as Sri Narasimha (man-lion) and like a
“mat-maker" cleaves into pieces the Yera grass with the help of pointed Yera slicks only,
our Lord, keeping the strong Hiranyakasipu on His lap, tore him into pieces."

Summary of verse:

Sarartha Darsini tika

Erakä is a type of grass without joints.

Bhavartha Dipika
nåsiàhävatäram äha. närasiàhaà rüpaà bibhrat. erakäà nirgranthi tåëam.

Çré Subodhiné:
This path op grace is the path op “Anugraha" (blessing and grace of our Lord). Due to
this factor, this particular incarnation has many special features in comparison to the
other previous incarnations of our Lord. This incarnation. as Sri Nirsimha. is the 14th
incarnation of our Lord Sri Narayana. Our Lord took the “supernatural" (Aloukik) form
of both "man — lion", and due to this, our Lord's "grace" (Pushti) is shown and present -
as in grace, there is nothing “worldly" in this incarnation, our Lord has given importance
and predominant priority to "Bhakthi" only! As in his previous birth. Hiranaykasipu,
being as associate (gatekeeper at Sri Vaikuntam) of our Lord, "belonged" to Him only!
Our Lord destroyed him and protected His devotee Prahlaada, who was the son of this
demon king Hiranyakasipu. All this, was done by our Lord, with a view to protect and
safeguard "Bhakthi" - and to bring out the value. Glory and importance of “loving
Bhakthi” to our lord, and also brings out our lord's “love” to his loving devotees.

Although. Hiranyakasipu was the demon, who had become "India" (the ruler of celestial
deities), he was destroyed by our Lord, as per His wish and desire to “redeem" him. As
pet the boon given by Lord Brahma, none could destroy him i.e. no one created by Lord
Brahma can destroy him. He was so strong that, he broke ail righteous rules and
"Maryaada” of conduct in this world, and due to this, he was destroyed. He bad secured a
"boon” from Lord Brahma, that he cannot be killed by a weapon, by man or by an
animal. With a view to make Lord Braiuna's words come true, our Lord killed this demon
using His nails! This demon, as part of his -boon’ had also been blessed, (hat he cannot
be killed either on earth or in the air. Due to this, our Lord kept his demon on His lap
and killed him! like the ‘‘mat-maker” cleaves the Yera grass into small threads. Our Lord
did all this, with a view to confer welfare on the Universe, in the same way, as the “mat-
maker” does!

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.19

Canto 1 Page 408

païcadaçaà vämanakaà
kåtvägäd adhvaraà baleù
pada-trayaà yäcamänaù
pratyäditsus tri-piñöapam

Word-For-Word Meanings
païcadaçam—the fifteenth in the line; vämanakam—the dwarf brähmaëa; kåtvä—by
assumption of; agät—went; adhvaram—arena of sacrifice; baleù—of King Bali; pada-
trayam—three steps only; yäcamänaù—begging; pratyäditsuù—willing at heart to return;
tri-piñöapam—the kingdom of the three planetary systems.

SP Translation
In the fifteenth incarnation, the Lord assumed the form of a dwarf brähmaëa [Vämana]
and visited the arena of sacrifice arranged by Mahäräja Bali. Although at heart He was
willing to regain the kingdom of the three planetary systems, He simply asked for a
donation of three steps of land.

VCT translation
Taking the form of Vämana as fifteenth avatära, the Lord went to sacrifice of Bali,
begging three steps of land, but desiring to steal the heavenly kingdom from him.

VA translation
“Our Lord Sri Narayana, taking His 15th incarnation, became Lord Vaamana, and using
the ruse of ‘‘begging” for 3 feet of land, and with a desire to claim back the “heaven"
from king Bali, went to attend the sacrifice, being performed by king Bali."

Summary of verse:

Purport
The Almighty God can bestow upon anyone the kingdom of the universe from a very
small beginning, and similarly, He can take away the kingdom of the universe on the
plea of begging a small piece of land.

Sarartha Darsini tika

Pratyäditñuù means “he desired to snatch away.”

Bhavartha Dipika
vämanävatäram äha, païcadaçam iti. duñöänäà madaà vämayatéti vämanakaà rüpam.
hrasvaà vä. pratyäditsus tasmäd äcchidya grahétum icchuù.

Çré Subodhiné:
In this way, explaining the 9 incarnations of our Lord taken with a view to augment and
sustain this path of Bhakthi, the first incarnation taken by our Lord to protect devotee
Sri Prahlaada assumes importance. Hence, this incarnation has been explained as the
first one (the basis and root). Then, descriptions of our Lord’s incarnations, with the
attitude of Brahmins (3 in number), with the attitude of the “warrior” clan (3 in
number) and with the attitude of a “Vaisya” (I in number) will be done later, in the last

Canto 1 Page 409

number) and with the attitude of a “Vaisya” (I in number) will be done later, in the last
incarnation, our Lord’s incarnation as “Kalki” will be described. Towards the end of the
Kali Yuga, even though every type of instrument or facility is absent (i.e. nothing
virtuous remains at this time), through the mere association of the fragrance and beauty
of our Lord’s divine presence, our Lord Kalki, once again, wilt herald the dawn of the
aeon of truth (Sathya Yuga). Hence this “Kalki" incarnation is also regarded as the
“root - basic" (Moola Avataara) incarnation of our Lord. This will be described, later,
through one verse. In this way, in this path of Bhakthi, there are 9 incarnations
described from the “Sri Narasimha” incarnation, up to Sri Kalki.

The love and devotion (Bhakthi) to our -Lord, described firstly from the “root - basic”
(Moola) incarnation of our Lord as Sri Narasimha continues and flows freely till it
reaches the “root - basic” (Moola) incarnation of Lord Kalki. Even after attaining
“union” with the divine self of our Lord, (Bhagawat Swaroopa Saayujyam) and even
after crossing the threshold of the attitude of “Lord and devotee" (master and servant)
loving devotee of our Lord, through the will and desire of our Lord, comes out of this
attainment of “being one" with our Lord, and, once again, begins to and worship our
Lord, with intense love Bhakthi In the same way, in the end of Kaliyuga. even after the
ending of all “Saadhans" and ways, doe to the fragrance and beauty of our Lord's divine
presence, the dawn of “Sathyayuga" begins. This will be made possible by this
incarnation of our Lord as Lord Kalki, which is also considered as the “basis - root”
incarnation of our Lord Sri Narayana. This incarnation is (he “beginning” of
Sathyayuga, after ending of Kaliyuga. Hence this incarnation is regarded as “Moola"-
root-basis - incarnation!

Out Lord’s 15th incarnation is the divine celibate form of Sri Vaamana, as the ton of
mother Aditi and sage Kasyapa. Though our Lord is not “small” (short), He took this
“small" form, and went to attend the sacrifice being performed by king Bali. With a view
to confer welfare on His devotee Indra, our Lord kept aside all His powers opulence etc,
and He made His universal form, into a very small one. He became a “beggar” leaving
His vast powers of opulence! This is the special feature of the incarnation as Lord
Vaamana, in comparison to the earlier incarnation of our Lord as Sri Narasimha.

King Bali had attained the “heaven” as willed by our Lord only i.e. as per His desire! Our
Lord, now, decided to take this back from King Bali, and went to attend the sacrifice of
King Bali. This entire Universe has come out of our Lord’s “three" feet! Our Lord asked
(begged) King Bali to give Him only "3 feet of earth". Our Lord's aim of asking for this, is
spoken of in the latter part of this verse. The Lord had manifested as the son of sage
Kasyapa, and then had gone to Bali’s sacrifice. This is the story of this incanation of our
Lord as “Vaamana".

Krama Sandarbha (Also Krishna Sandarbha 19)

païcadaçamiti. kåtvä prakaöayan.

Appearing (kåtvä) as Vämana, he went to Bali’s sacrifice.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.20

Canto 1 Page 410

1.3.20

avatäre ñoòaçame
paçyan brahma-druho nåpän
triù-sapta-kåtvaù kupito
niù-kñaträm akaron mahém

Word-For-Word Meanings
avatäre—in the incarnation of the Lord; ñoòaçame—the sixteenth; paçyan—seeing;
brahma-druhaù—disobedient to the orders of the brähmaëas; nåpän—the kingly order;
triù-sapta—thrice seven times; kåtvaù—had done; kupitaù—being engaged; niù—negation;
kñaträm—the administrative class; akarot—did perform; mahém—the earth.

SP Translation
In the sixteenth incarnation of the Godhead, the Lord [as Bhågupati] annihilated the
administrative class [kñatriyas] twenty-one times, being angry with them because of their
rebellion against the brähmaëas [the intelligent class].

VCT translation
The Lord, appearing as Paräçuräma, the sixteenth avatära, seeing the kings harassing
the brähamaëas, became angry and twenty-one times annihilated the kñatriyas from the
earth.

VA translation
“Our Lord taking His 16th incarnation as Lord Parasurama, on seeing the wicked kings,
who hated the Brahmins, got angry and made this earth bereft of the warrior class for 21
times."

Summary of verse:

Purport
The kñatriyas, or the administrative class of men, are expected to rule the planet by the
direction of the intelligent class of men, who give direction to the rulers in terms of the
standard çästras, or the books of revealed knowledge. The rulers carry on the
administration according to that direction. Whenever there is disobedience on the part
of the kñatriyas, or the administrative class, against the orders of the learned and
intelligent brähmaëas, the administrators are removed by force from the posts, and
arrangement is made for better administration.

Sarartha Darsini tika

Triù-sapta-kåtvaù means twenty-one times (3x7). Kåtvaù is used as a suffix after numerals
to indicate counting of repeated actions. Also numerals with the suffix suc such as triù
indicate repeated actions. (Päëini 5.4.17-18)

Bhavartha Dipika
paraçurämävatäram äha, avatära iti. tris tri-guëaà yathä bhavati tathä sapta-kåtvaù sapta-
värän eka-viàçati-värän ity arthaù.

Çré Subodhiné:
Canto 1 Page 411
Çré Subodhiné:
Our Lord got originated as Sri Parasurama as a "warrior" scion only. When He destroyed
the 7 generations of warrior clans, a time came, that there were no "warrior" princes at
all on this earth. Later this warrior class was originated by the Brahmins through women
of the warrior class. Lord Pasurama destroyed these 7 generations of warrior class coo! In
this way, He made this "earth" bereft of the warrior class for 21 times. He had destroyed
them, as they were "haring” the Brahmins. Hence, the main purpose of this incarnation
was to protect the virtuous Brahmins from the wicked kings.

Krama Sandarbha (Also Krishna Sandarbha 20)

avatära iti. avatäre çréparaçurämäbhive.

As the avatära Paraçuräma, he rid the earth of the kings.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.21

tataù saptadaçe jätaù

satyavatyäà paräçarät
cakre veda-taroù çäkhä
dåñövä puàso 'lpa-medhasaù

Word-For-Word Meanings
tataù—thereafter; saptadaçe—in the seventeenth incarnation; jätaù—advented;
satyavatyäm—in the womb of Satyavaté; paräçarät—by Paräçara Muni; cakre—prepared;
veda-taroù—of the desire tree of the Vedas; çäkhäù—branches; dåñövä—be seeing;
puàsaù—the people in general; alpa-medhasaù—less intelligent.

SP Translation
Thereafter, in the seventeenth incarnation of Godhead, Çré Vyäsadeva appeared in the
womb of Satyavaté through Paräçara Muni, and he divided the one Veda into several
branches and subbranches, seeing that the people in general were less intelligent.

VCT translation
The Lord, born from Paräçara in the womb of Satyavaté as the seventeenth avatära,
seeing the meager intelligence of the people, divided up the tree of the Vedas.

VA translation
“Our Lord, taking the 17th incarnation manifested Himself as Veda Vyaasa, as the son of
mother Sathyavati and sage Parasara. Our Lord, seeing the petty “thinking and
concentration' power of the “humans”, made many branches of the huge tree of the
Vedas.”

Summary of verse:

Canto 1 Page 412

Purport
Originally the Veda is one. But Çréla Vyäsadeva divided the original Veda into four,
namely Säma, Yajur, Åg, Atharva, and then again they were explained in different
branches like the Puräëas and the Mahäbhärata. Vedic language and the subject matter
are very difficult for ordinary men. They are understood by the highly intelligent and
self-realized brähmaëas. But the present age of Kali is full of ignorant men. Even those
who are born by a brähmaëa father are, in the present age, no better than the çüdras or
the women. The twice-born men, namely the brähmaëas, kñatriyas and vaiçyas, are
expected to undergo a cultural purificatory process known as saàskäras, but because of
the bad influence of the present age the so-called members of the brähmaëa and other
high-order families are no longer highly cultured. They are called the dvija-bandhus, or
the friends and family members of the twice-born. But these dvija-bandhus are classified
amongst the çüdras and the women. Çréla Vyäsadeva divided the Vedas into various
branches and subbranches for the sake of the less intelligent classes like the dvija-
bandhus, çüdras and women.

Sarartha Darsini tika

Alpa-medhasaù means “having small knowledge.”

Bhavartha Dipika
vyäsävatäram äha, tata iti. alpa-medhaso ’paprajïän puàso dåñövä tad anugrahärthaà
çäkhäç cakre.

Çré Subodhiné:
From mother Sathyavati. who was born of a “fish” from one of the eight Vasus viz.
Uparichar and through sage Parasara, our Lord took His 17th incarnation as Veda
Vyaasa. This is the 3rt incarnation, with the attitude of a Brahmin I.e. (1) Sri Vaamana,
(2) Sri Parasuraama and now (3) Sri Veda Vyaasa.

The Vedas are the “eternal tree" and this has been explained already. The latter portion
(Uttarakhanda) of the Vedas is the symbolic “head" of the Vedas. A branch of the Vedas
is called, as of the “form" of our Lord of all sacrifices, and who has limitless “forms”. In
this way, there are several “branches" (Saakha) of this “Vedic tree", describing a
particular “form" of our Lord, who has countless “forms” (Moorthy).

A Brahmin is supposed to learn the entire Veda. Even then, through the strength of
“Prameya” (our Lord, who is to be sought after and loved) consisting of the Vedic rituals
in the first part, and the conception of the ultimate truth of "Brahman”, as described in
the latter part of the Vedas (and their power to comer liberation), a Brahmin is supposed
to contemplate and realize that, it is only one divine form of our Lord, which has become
all the forms i.e. a devotee can attain the desired “result" of all the forms from one divine
“form" (Lord) only!

Hence, with a view to enable the dull witted humans to attain. at least, a rudimentary
knowledge of the Vedas, and also to enable them to get time to attain true Bhakthi to
our Lord, Sri Veda Vyaasa. made this huge “tree" of the Vedas into many branches. The
purport is, that if someone were to attempt to learn the entire Veda, then, be may not
get time to serve and worship our Lord, with loving devotion. This world make the
"humans" not attain the highest goal and result of pure Bhakthi to our Lord. Hence out

Canto 1 Page 413

"humans" not attain the highest goal and result of pure Bhakthi to our Lord. Hence out
of His compassion, our Lord Veda Vyaasa made several branches of these Vedas
separately.

Krama Sandarbha
tataù saptadaça iti spañöam.

The seventeeth avatära is described. The meaning is clear.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.22

nara-devatvam äpannaù
sura-kärya-cikérñayä
samudra-nigrahädéni
cakre véryäëy ataù param

Word-For-Word Meanings
nara—human being; devatvam—divinity; äpannaù—having assumed the form of; sura—
the demigods; kärya—activities; cikérñayä—for the purpose of performing; samudra—the
Indian Ocean; nigraha-ädéni—controlling, etc.; cakre—did perform; véryäëi—superhuman
prowess; ataù param—thereafter.

SP Translation
In the eighteenth incarnation, the Lord appeared as King Räma. In order to perform some
pleasing work for the demigods, He exhibited superhuman powers by controlling the
Indian Ocean and then killing the atheist King Rävaëa, who was on the other side of the
sea.

VCT translation
The Lord, taking the divine human form of Räma, performed brave actions such as
controlling the ocean with a desire to help the devatäs.

VA translation
“Later, with a view to complete the tasks of the celestial deities, taking a human form as a
king, our Lord manifested as Sri Raamachandra. and showed great feats of power, like the
conquest of the ocean and others."

Summary of verse:

Purport
The Personality of Godhead Çré Räma assumed the form of a human being and appeared
on the earth for the purpose of doing some pleasing work for the demigods or the
administrative personalities to maintain the order of the universe. Sometimes great

Canto 1 Page 414

administrative personalities to maintain the order of the universe. Sometimes great
demons and atheists like Rävaëa and Hiraëyakaçipu and many others become very
famous due to advancing material civilization by the help of material science and other
activities with a spirit of challenging the established order of the Lord. For example, the
attempt to fly to other planets by material means is a challenge to the established order.
The conditions of each and every planet are different, and different classes of human
beings are accommodated there for particular purposes mentioned in the codes of the
Lord. But, puffed up by tiny success in material advancement, sometimes the godless
materialists challenge the existence of God. Rävaëa was one of them, and he wanted to
deport ordinary men to the planet of Indra (heaven) by material means without
consideration of the necessary qualifications. He wanted a staircase to be built up
directly reaching the heavenly planet so that people might not be required to undergo
the routine of pious work necessary to enter that planet. He also wanted to perform
other acts against the established rule of the Lord. He even challenged the authority of
Çré Räma, the Personality of Godhead, and kidnapped His wife, Sétä. Of course, Lord
Räma had come to chastise such atheists, answering the prayer and desire of the
demigods. He therefore took up the challenge of Rävaëa, and the complete activity is
the subject matter of the Rämäyaëa. Because Lord Rämacandra was the Personality of
Godhead, He exhibited superhuman activities which no human being, including the
materially advanced Rävaëa, could perform. Lord Rämacandra prepared a royal road on
the Indian Ocean with stones that floated on the water. The modern scientists have
done research in the area of weightlessness, but it is not possible to bring in
weightlessness anywhere and everywhere. But because weightlessness is the creation of
the Lord by which He can make the gigantic planets fly and float in the air, He made the
stones even within this earth to be weightless and prepared a stone bridge on the sea
without any supporting pillar. That is the display of the power of God.

Sarartha Darsini tika

Nara-devatvam refers to Räma. Taking the form of Räma, he performed actions such as
controlling the ocean. Since this can be seen even today at Setubandha, it indicates his
show of great power. Thus it is mentioned here as the chief among all his activities.

Bhavartha Dipika
rämävatäram äha, nareti. nara-devatvaà räghava-rüpeëa präptaù san. ataù param añöädaçe.

Çré Subodhiné:
With a view to differentiate from the incarnations explained earlier, the words ‘later,
then” have been used. In the first instance, our Lord taking the incantation, with the
attitude of the “Brahmins”, has been explained, and now. the incarnation taken with the
altitude of a “warrior is being described. Though, there were only the two “main" warrior
class viz. the “sun" dynasty and the “moon" dynasty, three incarnations have been
described. How come? This is explained away by telling, that the "moon” is divided into
two viz. the ascending moon and the declining moon. Hence these two moons + one sun
= 3! In this way, our Lord's 3 incarnations, with the attitude of the “warrior" attitude,
have been explained.

Sri Ramachandra was a king. Our Lord Sri Narayana manifested in the form of Sri
Rama, with a view to destroy the wicked Ravana, which was necessary to be done to
protect and save the celestial deities. In this manifestation, our Lord performed several
heroic courageous actions, especially His act of conquering the ocean (i.e. drinking it
up), is specifically mentioned in this verse, as glorious! Ocher gnat feats included His
conquest over Lord Parasurama, the kilting of Vaali etc.

Canto 1 Page 415

conquest over Lord Parasurama, the kilting of Vaali etc.

Krama Sandarbha
naradevatvamiti. asya skände çrérämagétäyäà viçvarüpaà darçayato
brahmaviñëurudrakåtastutiù çrüyate.

As the eighteenth avatära (ataù param), the Lord took the form of a king (nara-devatvam)
as Räma. He is directly the puruña since in Skanda Puräëa, Räma-gétä, it is said that he
showed the universal form and was praised by Viñëu, Çiva and Brahmä.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.23

ekonaviàçe viàçatime
våñëiñu präpya janmané
räma-kåñëäv iti bhuvo
bhagavän aharad bharam

Word-For-Word Meanings
ekonaviàçe—in the nineteenth; viàçatime—in the twentieth also; våñëiñu—in the Våñëi
dynasty; präpya—having obtained; janmané—births; räma—Balaräma; kåñëau—Çré Kåñëa;
iti—thus; bhuvaù—of the world; bhagavän—the Personality of Godhead; aharat—
removed; bharam—burden.

SP Translation
In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord
Balaräma and Lord Kåñëa in the family of Våñëi [the Yadu dynasty], and by so doing He
removed the burden of the world.

VCT translation
The Lord appeared in the Våñëi dynasty in the two forms of Balaräma and Kåñëa as the
nineteenth and twentieth avatäras and relieved the burden of the earth.

VA translation
“Our Lord, taking His 19th and 20th incarnations manifested Himself as Sri Balarama and
Sri Krishna. in the Yadu (Vrishni) clan, taking two "births' and removed the “burden* of
this mother earth"

Summary of verse:

Purport
The specific mention of the word bhagavän in this text indicates that Balaräma and
Kåñëa are original forms of the Lord. This will be further explained later. Lord Kåñëa is
not an incarnation of the puruña, as we learned from the beginning of this chapter. He is
directly the original Personality of Godhead, and Balaräma is the first plenary
Canto 1 Page 416
directly the original Personality of Godhead, and Balaräma is the first plenary
manifestation of the Lord. From Baladeva the first phalanx of plenary expansions,
Väsudeva, Saìkarñaëa, Aniruddha and Pradyumna, expands. Lord Çré Kåñëa is
Väsudeva, and Baladeva is Saìkarñaëa.

Sarartha Darsini tika

The word should be viàçatitame instead of viàçatime, but the syllable ta is dropped for
metrical reasons. The Lord, appearing in the Våñëi dynasty as the nineteenth and
twentieth avatäras, named Balaräma and Kåñëa (räma-kåsëau), relieved the burden of the
earth.

Bhavartha Dipika
räma-kåñëävatäram äha, ekoneti viàçatitama iti vaktavye ta-kära-lopaç chandonurodhena.
räma-kåñëäv ity evaà nämané janmané präpya.

Çré Subodhiné:
In the I9th incarnation as Sri Balarama, our Lord’s power had got "Ingressed" into Him.
The 20th incarnation is our Lord Himself. Who manifested as Sri Krishna. Through one
verse only, bath the incarnatioas of Sri Rama and Sri Krishna, have been described.

Here, all the 4 incarnations viz. Sri Narayana’s "parts’’, of Kesa, the Lord, who was
pleased with the husband-wife (our Lord’s father and mother) of Sutapa and Vrishni,
and our Lord Sri Krishna Himself, have been reestablished in our Lord's present
incarnation as Shri Krishna. The purport is that "one" form of out Lord is described in
many ways, and Sri Balarama is considered as “separate". In this way, 5 incarnations took
place now. The actual “birth" took place only for two. In this world also, two holy names
of out Lord became famous viz. Sri Raama and Sri Krishna. Our Lord Himself took these
incarnations, with a view to redeem the burden" of this earth, and He completed this
task by Himself!
The extraordinary task of this incarnation is to redeem everyone!

Krama Sandarbha (Also Krishna Sandarbha 23)

ekonaviàçaù iti bhagaväniti säkñät çrébhagavata evävirbhävo ’yaà na tu
puruñasaïjïasyäniruddhasyeti viçeñapratipattyarthaà tatra tasya säkñädrüpatvät
çrékåñëarüpeëa nijäàçarüpatvädrämarüpeëäpi bhärahäritvaà bhagavata evetyubhayaträpi
bhagavaëaharadbharamiti çliñöameva. ato rämasyäpyaniruddhävatäratvaà pratyäkhyätam.
çrékåñëasya väsudevatvät çrérämasya ca saìkarñaëarüpatvät yuktameva ca taditi.

The word Bhagavän here indicates the direct appearance of Bhagavän, not from the puruña
named Aniruddha. The word Bhagavän distinguishes Kåñëa from others. Kåñëa and
Balaräma are both addressed as Bhagavän since Kåñëa is directly Bhagavän and Balaräma is
his direct expansion. They both relieved the earth of its burden. Thus even Balaräma is
also rejected as an expansion of Aniruddha since Kåñëa manifests Väsudeva and Balaräma
manifests Saìkarñaëa.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.24

Canto 1 Page 417

tataù kalau sampravåtte
sammohäya sura-dviñäm
buddho nämnäïjana-sutaù
kékaöeñu bhaviñyati

Word-For-Word Meanings
tataù—thereafter; kalau—the age of Kali; sampravåtte—having ensued; sammohäya—for
the purpose of deluding; sura—the theists; dviñäm—those who are envious; buddhaù—
Lord Buddha; nämnä—of the name; aïjana-sutaù—whose mother was Aïjanä; kékaöeñu—
in the province of Gayä (Bihar); bhaviñyati—will take place.

SP Translation
Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of
Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious
of the faithful theist.

VCT translation
Then when Kali-yuga starts Buddha, the son of Aïjanä, will appear in the province of
Gayä for bewildering the demons.

VA translation
“Afterwards, our Lord will manifest Himself as Buddha, during the Kaliyuga. in the
Kikata territory, with a view to infatuate the enemies of the celestial deities, as the son of
Jina."

Summary of verse:

Purport
Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the
province of Gayä (Bihar) as the son of Aïjanä, and he preached his own conception of
nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the
time when Lord Buddha appeared, the people in general were atheistic and preferred
animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically
turned into a slaughterhouse, and animal-killing was indulged in unrestrictedly. Lord
Buddha preached nonviolence, taking pity on the poor animals. He preached that he did
not believe in the tenets of the Vedas and stressed the adverse psychological effects
incurred by animal-killing. Less intelligent men of the age of Kali, who had no faith in
God, followed his principle, and for the time being they were trained in moral discipline
and nonviolence, the preliminary steps for proceeding further on the path of God
realization. He deluded the atheists because such atheists who followed his principles did
not believe in God, but they kept their absolute faith in Lord Buddha, who himself was
the incarnation of God. Thus the faithless people were made to believe in God in the
form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful
to him.
Killing of animals before the advent of Lord Buddha was the most prominent feature of
the society. People claimed that these were Vedic sacrifices. When the Vedas are not
accepted through the authoritative disciplic succession, the casual readers of the Vedas
are misled by the flowery language of that system of knowledge. In the Bhagavad-gétä a

Canto 1 Page 418

are misled by the flowery language of that system of knowledge. In the Bhagavad-gétä a
comment has been made on such foolish scholars (avipaçcitaù). The foolish scholars of
Vedic literature who do not care to receive the transcendental message through the
transcendental realized sources of disciplic succession are sure to be bewildered. To
them, the ritualistic ceremonies are considered to be all in all. They have no depth of
knowledge. According to the Bhagavad-gétä (15.15), vedaiç ca sarvair aham eva vedyaù:
the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord.
The whole theme of Vedic literature is to know the Supreme Lord, the individual soul,
the cosmic situation and the relation between all these items. When the relation is
known, the relative function begins, and as a result of such a function the ultimate goal
of life or going back to Godhead takes place in the easiest manner. Unfortunately,
unauthorized scholars of the Vedas become captivated by the purificatory ceremonies
only, and natural progress is thereby checked.
To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of
theism. He therefore first of all wanted to check the habit of animal-killing. The animal-
killers are dangerous elements on the path going back to Godhead. There are two types
of animal-killers. The soul is also sometimes called the "animal" or the living being.
Therefore, both the slaughterer of animals and those who have lost their identity of soul
are animal-killers.
Mahäräja Parékñit said that only the animal-killer cannot relish the transcendental
message of the Supreme Lord. Therefore if people are to be educated to the path of
Godhead, they must be taught first and foremost to stop the process of animal-killing as
above mentioned. It is nonsensical to say that animal-killing has nothing to do with
spiritual realization. By this dangerous theory many so-called sannyäsés have sprung up by
the grace of Kali-yuga who preach animal-killing under the garb of the Vedas. The
subject matter has already been discussed in the conversation between Lord Caitanya
and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is
different from the unrestricted animal-killing in the slaughterhouse. Because the asuras
or the so-called scholars of Vedic literatures put forward the evidence of animal-killing
in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection
of the Vedas by Lord Buddha was adopted in order to save people from the vice of
animal-killing as well as to save the poor animals from the slaughtering process of their
big brothers who clamor for universal brotherhood, peace, justice and equity. There is no
justice when there is animal-killing. Lord Buddha wanted to stop it completely, and
therefore his cult of ahiàsä was propagated not only in India but also outside the
country.
Technically Lord Buddha's philosophy is called atheistic because there is no acceptance
of the Supreme Lord and because that system of philosophy denied the authority of the
Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of
Godhead. As such, he is the original propounder of Vedic knowledge. He therefore
cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviña, or
the demons who are always envious of the devotees of Godhead, try to support cow-
killing or animal-killing from the pages of the Vedas, and this is now being done by the
modernized sannyäsés. Lord Buddha had to reject the authority of the Vedas altogether.
This is simply technical, and had it not been so he would not have been so accepted as
the incarnation of Godhead. Nor would he have been worshiped in the transcendental
songs of the poet Jayadeva, who is a Vaiñëava äcärya. Lord Buddha preached the
preliminary principles of the Vedas in a manner suitable for the time, and so also did
Çaìkaräcärya to establish the authority of the Vedas. Therefore both Lord Buddha and
Äcärya Çaìkara paved the path of theism, and Vaiñëava äcäryas, specifically Lord Çré
Caitanya Mahäprabhu, led the people on the path towards a realization of going back to
Godhead.
We are glad that people are taking interest in the nonviolent movement of Lord
Canto 1 Page 419
We are glad that people are taking interest in the nonviolent movement of Lord
Buddha. But will they take the matter very seriously and close the animal
slaughterhouses altogether? If not, there is no meaning to the ahiàsä cult.
Çrémad-Bhägavatam was composed just prior to the beginning of the age of Kali (about
five thousand years ago), and Lord Buddha appeared about twenty-six hundred years
ago. Therefore in the Çrémad-Bhägavatam Lord Buddha is foretold. Such is the authority
of this clear scripture. There are many such prophecies, and they are being fulfilled one
after another. They will indicate the positive standing of Çrémad-Bhägavatam, which is
without any trace of mistake, illusion, cheating and imperfection, which are the four flaws
of all conditioned souls. The liberated souls are above these flaws; therefore they can see
and foretell things which are to take place on distant future dates.

Sarartha Darsini tika

Ajina-sütaù is another version. Kékaöeñu means “in the area of Gayä.”

Bhavartha Dipika
buddhävatäram äha, tata iti. ajanasya sutaù. “jina-suta” iti päöhe jino ’pi sa eva. kékaöeñu
madhye gayä-pradeçe.

Çré Subodhiné:
The word “Tataha" (afterwards) indicates the beginning of a new subject i.e. now the
incarnation with the attitude of “Vaishya" will be described. When Kaliyuga is intensely
working (i.e. prevailing) i.e. when it's system of “Dharma" prevails, the enemies of the
celestial deities, viz. the demons will take birth in the Brahmin families, (Vedic) and
with a view to make them give up the study and learning of the Vedas, in the territory of
Kikata, (Osya) our Lord Sri Narayana will take the incarnation as the "Buddha",
becoming the son of Ajina (known as “Jina" also),

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.25

athäsau yuga-sandhyäyäà
dasyu-präyeñu räjasu
janitä viñëu-yaçaso
nämnä kalkir jagat-patiù

Word-For-Word Meanings
atha—thereafter; asau—the same Lord; yuga-sandhyäyäm—at the conjunction of the
yugas; dasyu—plunderers; präyeñu—almost all; räjasu—the governing personalities;
janitä—will take His birth; viñëu—named Viñëu; yaçasaù—surnamed Yaçä; nämnä—in the
name of; kalkiù—the incarnation of the Lord; jagat-patiù—the Lord of the creation.

SP Translation
Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth
as the Kalki incarnation and become the son of Viñëu Yaçä. At this time almost all the
rulers of the earth will have degenerated into plunderers.

Canto 1 Page 420

rulers of the earth will have degenerated into plunderers.

VCT translation
At the junction of the yugas when the kings are almost criminal, the Lord of the
universe Kalki will be born as the son of Viñëu-yaças.

VA translation
“After this, our Lord Sri Narayana1 at the time of confluence of Kaliyuga with Satyayuga,
or at the end of Kaliyuga, on all the kines and rulers becoming as good as looters and
robbets. will be born, as the son of Brahmin Vishnuyasaa and manifest Himself as Lord
Kalki, and become the master and Lard of the Universe.”

Summary of verse:

Purport
Here is another foretelling of the advent of Lord Kalki, the incarnation of Godhead. He
is to appear at the conjunction of the two yugas, namely at the end of Kali-yuga and the
beginning of Satya-yuga. The cycle of the four yugas, namely Satya, Tretä, Dväpara and
Kali, rotates like the calendar months. The present Kali-yuga lasts 432,000 years, out of
which we have passed only 5,000 years after the Battle of Kurukñetra and the end of the
regime of King Parékñit. So there are 427,000 years balance yet to be finished. Therefore
at the end of this period, the incarnation of Kalki will take place, as foretold in the
Çrémad-Bhägavatam. The name of His father, Viñëu Yaçä, a learned brähmaëa, and the
village Çambhala are also mentioned. As above mentioned, all these foretellings will
prove to be factual in chronological order. That is the authority of Çrémad-Bhägavatam.

Sarartha Darsini tika

Kalki will appear from the brähmaëa named Viñëu-yaças.

Bhavartha Dipika
kalky-avatäram äha, atheti. yuga-sandhyäyäm. kaler ante viñëu-yaçaso brähmaëät sakäçäj
janitä janiñyate.

Çré Subodhiné:
The word “Atha" (now) used in this verse. Indicates a clear cut big departure from the
usual topic. The incarnations of the tortoise towards. till the incarnation of “Buddha",
are not considered as the incarnation of the “universal Purusha” (Viraat Purusha) i.e.
only this incarnation of Kalki is considered as the manifestation of the universal
Purusha. The incarnation. as a "tortoise", is the incarnation of “Koorma” (a part of Sri
Narayana). This has been explained in the verse “Hiranmayeti Bhagawan Nirvisati
Koormatanum Vibhranaha”. Lord Danwantari is the “incarnation of Lord Vishnu, as
also Lord Vamana. Lord Narasimha is the incarnation of the divine factor of “Kaala
(time). Lord Parasurama is the incarnation of Vaiswaanara. Veda Vyaasa is the
incarnation of “Jnana” of Lord Vishnu. Sri Raama is the incarnation of Lord Vaasudeva.
Lord Sankarshana took the incarnation of Sri Balarama and Lord Krishna is the
incarnation of the 4 divine pans of our Lord Sri Narayana. Buddha is the incarnation of
Lord Vaasudeva, im this way, all these incarnations are to be understood.

Here, the word “Sandhya" is used to indicate the time, which is in the “middle" between
the end of Kaliyuga, and the dawn of Sathyayuga, At this rime, all the kings will not be

Canto 1 Page 421

the end of Kaliyuga, and the dawn of Sathyayuga, At this rime, all the kings will not be
righteous, as almost all of them would have become robbers and looters! But, due to the
association of devotees of our Lord Vishnu, who are good and virtuous Brahmins, sons of
these, will not be robbers at all! Due to this, in the village of Sambhala, there will, be a
Brahmin born with the name of Vishnuyasaa, a great devotee of Lord Vishnu. In his
house, is a son born to them, our Lord will manifest Himself at Lord Kalki. The word
“the ruler/master of the Universe" (Jagatpati) is used to indicate the purpose and result
of this incarnation. This incarnation is taken with the specific purpose of resuscitating
this Universe once again, after it's decline.

Incarnations are not this “much” only – but “countless”, this is being told through the
next verse.

Other thoughts

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.26

avatärä hy asaìkhyeyä
hareù sattva-nidher dvijäù
yathävidäsinaù kulyäù
sarasaù syuù sahasraçaù

Word-For-Word Meanings
avatäräù—incarnations; hi—certainly; asaìkhyeyäù—innumerable; hareù—of Hari, the
Lord; sattva-nidheù—of the ocean of goodness; dvijäù—the brähmaëas; yathä—as it is;
avidäsinaù—inexhaustible; kulyäù—rivulets; sarasaù—of vast lakes; syuù—are;
sahasraçaù—thousands of.

SP Translation
O brähmaëas, the incarnations of the Lord are innumerable, like rivulets flowing from
inexhaustible sources of water.

VCT translation
Unlimited avatäras arise from the Lord, the treasure house of pure goodness, just as
thousands of small rivers flow from an inexhaustible lake.

VA translation
“Oh Btahmins! Like small canals emerge from a lake, which has endless supply ofwater,
in the same way, from our Lord Sri Narayana, who is the treasure-house of Satwa,
emerge countless incarnations.

Summary of verse:

Purport
The list of incarnations of the Personality of Godhead given herein is not complete. It is
only a partial view of all the incarnations. There are many others, such as Çré Hayagréva,

Canto 1 Page 422

only a partial view of all the incarnations. There are many others, such as Çré Hayagréva,
Hari, Haàsa, Påçnigarbha, Vibhu, Satyasena, Vaikuëöha, Särvabhauma, Viñvaksena,
Dharmasetu, Sudhämä, Yogeçvara, Båhadbhänu and others of the bygone ages. Çré
Prahläda Mahäräja said in his prayer, "My Lord, You manifest as many incarnations as
there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the
beasts, the men, the demigods, etc., just for the maintenance of the faithful and the
annihilation of the unfaithful. You advent Yourself in this way in accordance with the
necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a
devotee." This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahäprabhu.
There are many other places, both in the Bhägavatam and in other scriptures, in which
the incarnation of the Lord as Çré Caitanya Mahäprabhu is explicitly mentioned. In the
Brahma-saàhitä also it is said indirectly that although there are many incarnations of
the Lord, such as Räma, Nåsiàha, Varäha, Matsya, Kürma and many others, the Lord
Himself sometimes incarnates in person. Lord Kåñëa and Lord Çré Caitanya Mahäprabhu
are not, therefore, incarnations but the original source of all incarnations. This will be
clearly explained in the next çlokas. So the Lord is the inexhaustible source for
innumerable incarnations which are not always mentioned. But such incarnations are
distinguished by specific extraordinary feats which are impossible to be performed by
any living being. That is the general test to identify an incarnation of the Lord, directly
and indirectly empowered. Some incarnations mentioned above are almost plenary
portions. For instance, the Kumäras are empowered with transcendental knowledge. Çré
Närada is empowered with devotional service. Mahäräja Påthu is an empowered
incarnation with executive function. The Matsya incarnation is directly a plenary
portion. So the innumerable incarnations of the Lord are manifested all over the
universes constantly, without cessation, as water flows constantly from waterfalls.

Sarartha Darsini tika

This verse summarizes all the avatäras since some like Hayagréva and Haàsa were not
mentioned in this list. A comparison is made with a treasure house (sattva-nidheù) or an
ocean of pure çuddha-sattva forms of eternity, knowledge and bliss, because the forms
cannot be counted. Avidäsinaù means inexhaustible. Normally by giving out water, a lake
becomes exhausted. Countless avatäras arise from the Lord like thousands of small
streams (kulyäh), natural torrents, flowing from an inexhaustible lake. Asaìkhyeyä means
not countable. However there is another meaning: not well known (asamyak khyäta).
Some like the puruñävatäras are well known. Others are not so well known. Prahläda has
said:

itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat pratépän |
dharmaà mahä-puruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo ’tha sa tvam ||

In this way, by appearing in various incarnations as a human being, an animal, a great

saint, a demigod, a fish or a tortoise, you maintain the worlds, kill those who cause
disturbance and protect dharma in all the yugas. Great Lord! Since you will appear
covered in Kali-yuga, you are called Tri-yuga. SB 7.9.38

Channaù indicates that the avatära is not well known.

Bhavartha Dipika
anukta-sarva-saìgrahärtham äha, avatära iti. asaìkhyeyatve dåñöäntaù, yatheti. avidäsina
upakñaya-çünyät. “dasu upakñaye” ity asmät. sarasaù sakäçät kulyäù kñudra-pravähäù.

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Çré Subodhiné:
Our Lord Sri Narayana being the “treasure house" of Satwa, is the cause for His
“countless" incarnations - as this quality of “Satwa” is very essential for the origination
and protection of all these incarnations. The addressal of "Oh Brahmins!" indicates the
desire to get the “affirmation" from thee sages, for the most valuable factor of our Lord's
“incarnations" being "countless"! “You are ail Brahmins, and being sages, who live for a
long period, you must have all seen so many incarnations of our Lord.”

The real nature of our Lord's incarnations is “endless and countless" (Akshaya) and is
now compared to a vast endless lake, from which, small canals and rivers emerge (this
sort of “flow" is well known and usually seen in the south). In the same way, from our
Lord, who is the never-ending treasure house of Satwa, countless incarnations always
emerge and continue to emerge!

Through the next two versos, a description is done on all the other "manifestations" and
their nature, makeup and the “result".

Krama Sandarbha (Also Krishna Sandarbha 26)

atha çréhayagréva-hari-haàsa-påçnigarbha-vibhu-satyasena-vaikuëöhäjita-särvvabhauma-
biñvaksena-dharmmasetu-sudhäma-yogeçvarabåhadbhänvädénäà çuklädénäïcänuktänäà
saìgrahärthamäha avatärä iti. hareravatärä asaìkhyeyäù sahasraçaù sambhavanti. hi
prasiddhau. asaìkhyeyatve hetuù. sattvanidheù sattvasya svaprädurbhävaçakteù
çevadhirüpasya tatraiva dåñöäntaù yatheti. avidäsinaù upakñayaçünyät sarasaù sakäçät
kulyästatsvabhävakåtä nirvärä avidäsinyaù sahasraçaù sambhavantétyarthaù. atra ye
aàçävatärästeñu caiña viçeño jïeyaù. çrékumäranäradädiñvädhikärikeñu
jïänabhaktiçaktyaàçäveçaù çrépåthvädiñu kriyäçaktyaàçäveçaù. kvacittu svayameväveçaù
teñäà bhagavänevähamiti vacanät. atha çrématsyadevädiñu säkñädaàçatvameva. tatra
cäàçatvaà näma säkñädbhagavattve ’pyavyabhicäritädåçatadicchävaçät
sarvvadaivaikadeçatayaiväbhivyaktaçaktyädikatvamiti jïeyam. tathaivodähariñyate.
rämädimürttiñu kaläniyamena tiñöhannänävatäramakarodityädi.

All the others not mentioned, such as Hayagréva, Hari, Haàsa, Prçnigarbha, Vibhu,
Satyasena, Vaikuntha, Ajita, Särvabhauma, Viçvaksena, Dharmasetu, Sudhämä, Yogeçvara,
Båhadbhänu and the yuga avataras such as Çukla are now collectively mentioned.

The Lord is a treasure of the çakti which reveals sattva (sattva-nidheù). An example is
given. The avatäras are like thousands of rivers emanating from a lake which does not dry
up (avidäsinaù sarasaù). Among these aàça avatäras there is some distinction. The
Kumäras endowed with jïäna and Närada endowed with bhakti are çaktyäàçäveça forms,
endowed with a portion of the Lord’s çakti. Påthu and others are endowed with kriyä-
çakti. For this reason, these forms (though they are jévas) sometimes say “I am Bhagavän.”
Others like Matsya are directly aàçävataåas. This means that, though they are directly
Bhagavän, they are eternally endowed with çaktis and qualities of limited scope because
they have a permanent desire for that particular quality.

These various forms are illustrated in Brahma-saàhitä:

rämädi-mürtiñu kalä-niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu |

kåñëaù svayaà samabhavat paramaù pumän yo

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govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in eternal
forms such as Räma and Nåsiàha with their characteristic powers, also appears personally
in the supreme form of Kåñëa with the most attractive pastimes. (Brahma-saàhitä 5.39)

Other thoughts
Same as CC Madhya 20.249

6-27 Description of 22 incarnations of God that appear

within this universe (answer to Q5)
1.3.27

åñayo manavo devä

manu-puträ mahaujasaù
kaläù sarve harer eva
saprajäpatayaù småtäù

Word-For-Word Meanings
åñayaù—all the sages; manavaù—all the Manus; deväù—all the demigods; manu-puträù—
all the descendants of Manu; mahä-ojasaù—very powerful; kaläù—portion of the plenary
portion; sarve—all collectively; hareù—of the Lord; eva—certainly; sa-prajäpatayaù—
along with the Prajäpatis; småtäù—are known.

SP Translation
All the åñis, Manus, demigods and descendants of Manu, who are especially powerful, are
plenary portions or portions of the plenary portions of the Lord. This also includes the
Prajäpatis.

VCT translation
All sages, Manus, devatäs, powerful humans (sons of Manu), along with Brahmä’s sons,
are also considered to be vibhütis of the Lord.

VA translation (27-28)
“The sages like Aryamaa, Manu, the celestial deities, the sons of Manu, and all other
most glorious persons and all the Prajapatis, Mareechi and all other divine saints - in all
these persons, our Lord's power of opulence (Aishwaryam) has got fully “ingressed"
(Aavesa). As told earlier, “Sanatkumaara” and others are “part" manifestations of our
Lord. Some others are the incarnations of our Lord's “Kalaa” (attributes). But, our Lord
Sri Krishna, is the supreme Lord Himself. All these “incarnations”, give joy and
happiness to this Universe, which is troubled and stressed by demoniac people.”

Summary of verse:

Purport
Those who are comparatively less powerful are called vibhüti, and those who are
comparatively more powerful are called äveça incarnations.

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comparatively more powerful are called äveça incarnations.

Sarartha Darsini tika

Having described the avatäras, now the vibhütis are described.

Bhavartha Dipika
vibhütér äha, åñaya iti.

Çré Subodhiné: (27-28)

Sages like Aryamaa, Swayambhu Manu. the celestial deities such as Vasu, sons of Manu
like Priyavrata and all others, who were of glorious achievements and powers - all these
have the power of our Lord Vishnu “ingressed” into them - the powers of opulence,
valour etc. - Hence, all these noble saintly persons are the symbols of our Lord’s “power
and potency” having got ingressed into them! Likewise ail the “Prajaapatis” and sage
Mariehee and others also.

In the verse, the words “Harereva” (only Hari) emphasizes this point, that everyone of
these are incarnations is of out Lori Hari only, and not of anyone else. The word
“Smritaha” (having memory thereof) indicates, that these sages have the ‘memory”, that
all these ate the incarnations of our Lord Sri Hari only, and the proof and evidence for
this, is the memory of the sages.

We have already explained the incarnations of “Sanatkumaara" brothers and others. In

some, our Lord’s power was “ingressed", and others were His “Kalaas” (pans or qualities).
The purport is, that all these incarnations were manifestations of Sri Narayana, who is
the “universal form” of this Brahmanda! Or Ms “parts" or His power having been
“ingressed' in them.

Where, we see the manifestation of our Lord’s great power and strength, there, we have
to see the incarnation of His “part’ (Amsa). Where, the manifestation is only of
“reduced and small hursts of strength and power", there we have to see foe incarnation
of our Lord's “Kalaa” (quality) or “power” (Vibhooti). The word “Kalaa" is meant to
mean “ingress of power" (Aavesa).

Here, in this verse. It is clearly said, that our Lord Sri Krishna is the supreme Lord
Himself. The word “Tu” (but) emphasizes the fact, that our Lord Sri Krishna's
manifestation is not an “incarnation”, as he is foe “whole”, and not “part” of foe
aforesaid primordial Purusha (Sri Narayana)

It is said, that the “use and purpose” of these “incarnations" of our Lord, is for the sake of
conferment of happiness and welfare to the anxiety-ridden and sorrowing Universe,
arising out of the depredations of the demoniac persons. Hence, these incarnations are
usual and continuous like the cycle of 14 “Manus" period (Manwantara) during each
"Kalpa” of time! i.e, “incarnations'' of our Lord take place in each Yuga.

It is also said, that “incarnations’ are “countless" (Asankheyaha). This is to indicate, that
our Lord manifests Himself, as per His will, desire and the need (requirement) of the
situation. This has been clearly stated by our Lord, in the Gita, when He declared
“wherever, you see the manifestation of my satwik power” (Yad Yad Vibhootimat
Satwam).

The main "purpose” of our Lord's incarnation, as Sri Krishna, is not yet told. Sri Soota

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The main "purpose” of our Lord's incarnation, as Sri Krishna, is not yet told. Sri Soota
says, “I have not told the “purpose” of our Lord's incarnation, as our Lord Sri Krishna
This is not due to “ignorance" (Ajnana) on my part (i.e. my “ignorance” should not be
blamed). Why? It is impossible to know fully the purpose of our Lord Sri Krishna’s
incarnation it defies understanding. And no one can know fully the purpose and nature
of this glorious incarnation! - as per the following verse.

Krama Sandarbha (Also Krishna Sandarbha 27)

vibhütéräha åñaya iti. kaläù vibhütayaù alpaçakteù prakäçäd vibhütitvaà
mahäçaktestväveçatvamtit bhedaù.

The vibhütis of the Lord are described. Kaläù refers to vibhütis. If they manifest very little
of the Lord’s çakti they are called vibhütis. If they manifest great çakti they are called äveça
forms.

Other thoughts

28-29 Krishna is the source of all incarnations

1.3.28

ete cäàça-kaläù puàsaù

kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge

Word-For-Word Meanings
ete—all these; ca—and; aàça—plenary portions; kaläù—portions of the plenary portions;
puàsaù—of the Supreme; kåñëaù—Lord Kåñëa; tu—but; bhagavän—the Personality of
Godhead; svayam—in person; indra-ari—the enemies of Indra; vyäkulam—disturbed;
lokam—all the planets; måòayanti—gives protection; yuge yuge—in different ages.

SP Translation
All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead.
All of them appear on planets whenever there is a disturbance created by the atheists.
The Lord incarnates to protect the theists.

VCT translation
All avatäras mentioned and not mentioned here, who are portions of Mahäviñëu or
empowered jévas, create happiness in the world whenever it is afflicted by the demons
and their ideas. But Kåñëa is the ultimate form of Bhagavän.

VA translation
In verse 27
Summary of verse:

Purport
In this particular stanza Lord Çré Kåñëa, the Personality of Godhead, is distinguished

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In this particular stanza Lord Çré Kåñëa, the Personality of Godhead, is distinguished
from other incarnations. He is counted amongst the avatäras (incarnations) because out
of His causeless mercy the Lord descends from His transcendental abode. Avatära means
"one who descends." All the incarnations of the Lord, including the Lord Himself,
descend on the different planets of the material world as also in different species of life
to fulfill particular missions. Sometimes He comes Himself, and sometimes His different
plenary portions or parts of the plenary portions, or His differentiated portions directly
or indirectly empowered by Him, descend on this material world to execute certain
specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all
beauty, all knowledge and all renunciation. When they are partly manifested through
the plenary portions or parts of the plenary portions, it should be noted that certain
manifestations of His different powers are required for those particular functions. When
in the room small electric bulbs are displayed, it does not mean that the electric
powerhouse is limited by the small bulbs. The same powerhouse can supply power to
operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of
the Lord display limited powers because so much power is needed at that particular time.
For example, Lord Paraçuräma and Lord Nåsiàha displayed unusual opulence by killing
the disobedient kñatriyas twenty-one times and killing the greatly powerful atheist
Hiraëyakaçipu. Hiraëyakaçipu was so powerful that even the demigods in other planets
would tremble simply by the unfavorable raising of his eyebrow. The demigods in the
higher level of material existence many, many times excel the most well-to-do human
beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still
they were afraid of Hiraëyakaçipu. Thus we can simply imagine how powerful
Hiraëyakaçipu was in this material world. But even Hiraëyakaçipu was cut into small
pieces by the nails of Lord Nåsiàha. This means that anyone materially powerful cannot
stand the strength of the Lord's nails. Similarly, Jämadagnya displayed the Lord's power
to kill all the disobedient kings powerfully situated in their respective states. The Lord's
empowered incarnation Närada and plenary incarnation Varäha, as well as indirectly
empowered Lord Buddha, created faith in the mass of people. The incarnations of Räma
and Dhanvantari displayed His fame, and Balaräma, Mohiné and Vämana exhibited His
beauty. Dattätreya, Matsya, Kumära and Kapila exhibited His transcendental
knowledge. Nara and Näräyaëa Åñis exhibited His renunciation. So all the different
indirectly or directly empowered incarnations of the Lord manifested different features,
but Lord Kåñëa, the primeval Lord, exhibited the complete features of Godhead, and
thus it is confirmed that He is the source of all other incarnations. And the most
extraordinary feature exhibited by Lord Çré Kåñëa was His internal energetic
manifestation of His pastimes with the cowherd girls. His pastimes with the gopés are all
displays of transcendental existence, bliss and knowledge, although these are manifested
apparently as sex love. The specific attraction of His pastimes with the gopés should
never be misunderstood. The Bhägavatam relates these transcendental pastimes in the
Tenth Canto. And in order to reach the position to understand the transcendental
nature of Lord Kåñëa's pastimes with the gopés, the Bhägavatam promotes the student
gradually in nine other cantos.
According to Çréla Jéva Gosvämé's statement, in accordance with authoritative sources,
Lord Kåñëa is the source of all other incarnations. It is not that Lord Kåñëa has any
source of incarnation. All the symptoms of the Supreme Truth in full are present in the
person of Lord Çré Kåñëa, and in the Bhagavad-gétä the Lord emphatically declares that
there is no truth greater than or equal to Himself. In this stanza the word svayam is
particularly mentioned to confirm that Lord Kåñëa has no other source than Himself.
Although in other places the incarnations are described as bhagavän because of their
specific functions, nowhere are they declared to be the Supreme Personality. In this
stanza the word svayam signifies the supremacy as the summum bonum.
The summum bonum Kåñëa is one without a second. He Himself has expanded Himself

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The summum bonum Kåñëa is one without a second. He Himself has expanded Himself
in various parts, portions and particles as svayaà-rüpa, svayam-prakäça, tad-ekätmä,
präbhava, vaibhava, viläsa, avatära, äveça, and jévas, all provided with innumerable
energies just suitable to the respective persons and personalities. Learned scholars in
transcendental subjects have carefully analyzed the summum bonum Kåñëa to have sixty-
four principal attributes. All the expansions or categories of the Lord possess only some
percentages of these attributes. But Çré Kåñëa is the possessor of the attributes cent
percent. And His personal expansions such as svayam-prakäça, tad-ekätmä up to the
categories of the avatäras who are all viñëu-tattva, possess up to ninety-three percent of
these transcendental attributes. Lord Çiva, who is neither avatära nor äveça nor in
between them, possesses almost eighty-four percent of the attributes. But the jévas, or the
individual living beings in different statuses of life, possess up to the limit of seventy-
eight percent of the attributes. In the conditioned state of material existence, the living
being possesses these attributes in very minute quantity, varying in terms of the pious
life of the living being. The most perfect of living beings is Brahmä, the supreme
administrator of one universe. He possesses seventy-eight percent of the attributes in
full. All other demigods have the same attributes in less quantity, whereas human beings
possess the attributes in very minute quantity. The standard of perfection for a human
being is to develop the attributes up to seventy-eight percent in full. The living being
can never possess attributes like Çiva, Viñëu or Lord Kåñëa. A living being can become
godly by developing the seventy-eight-percent transcendental attributes in fullness, but
he can never become a God like Çiva, Viñëu or Kåñëa. He can become a Brahmä in due
course. The godly living beings who are all residents of the planets in the spiritual sky
are eternal associates of God in different spiritual planets called Hari-dhäma and
Maheça-dhäma. The abode of Lord Kåñëa above all spiritual planets is called Kåñëaloka
or Goloka Våndävana, and the perfected living being, by developing seventy-eight
percent of the above attributes in fullness, can enter the planet of Kåñëaloka after
leaving the present material body.

Sarartha Darsini tika

Are all these avatäras equal or are they graded? This verse answers. Those avatäras
previously described (ete) and those not described (ca), are aàças (Matsya, Kürma etc.)
and some of whom are kalä (Kumäras, Närada, etc., äveçävatäras) of the first puruña
described (Mahä-viñëu). Thus it is said in Laghu-bhägavatämåta

jïäna-çakty-ädi-kalayä yaträviñöo janärdanaù |

ta äveçä nigadyante jévä eva mahattamäù ||
vaikuëöhe’pi yathä çeño näradaù sanakädayaù |:

Exalted jévas empowered by the Lord with portions of his powers such as knowledge are
called äveça forms. Examples existing even in Vaikuëöha are Çeña, Närada and the
Kumäras. (Laghu-bhägavatämåta 1.1.18-19)

Padma Puräëa says:

Äviñöo bhüt kumäreñu närade ca harir vibhuù |

The Supreme Lord invested his powers in the Kumäras and Närada.

äviveça påthuà devaù çaìkhé cakré caturbhujaù ||

etat te kathitaà devi jämadagner mahätmanaù |
çaktyäveçävatärasya caritaà çärìgiëaù prabhoù ||
kaler ante ca sampräpte kalkinaà brahma-vädinam |

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kaler ante ca sampräpte kalkinaà brahma-vädinam |
anupraviçya kurute väsudevo jagat-sthitim ||

The Lord with four hands holding the conch and cakra entered into Påthu, O goddess!
The activities of the great soul Paräçuräma, a çaktyäveçävatära of the Supreme Lord,
holder of the bow, has been described.

At the end of Kali-yuga, Väsudeva enters into Kalki, a teacher of spiritual matters, and
protects the world. Entering in Kali-yuga into those jévas who have previously appeared,
the Lord carries out his desired activities. Laghu-bhägavatämåta 1.4.37, 39, 42

The Kumäras and Närada are invested with çakti of jïäna and bhakti. Påthu and others are
invested with kriyä-çakti--action. Some are invested with great powers and others with
little power. Included in the first type with great powers are Kumäras and Närada. They
are called avatäras. Others with less power such as Maréci, and the Manus, are called
vibhütis. But he who was called the twentieth avatära, Kåñëa is bhagavän, not an aàça. Nor
is he an aàçé puruñävatära. He is bhagavän. The avatäré, bhagavän is the source of the
puruña was already stated in the verse jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù:
Bhagavän accepted the form of the puruña. (SB 1.3.1) Thus bhagavän is different from the
puruña. It is said:

anuvädam anuktvä tu na vidheyam udérayet

na hy alabdhäspadaà kiïcit kutracit pratitiñöhati

One should not state a predicate before its subject, for it cannot thus stand without proper
support. Ekädaçé-tattva

Thus kåñëas tu bhagavän means that Kåñëa (the subject) fulfills completely the qualities
inherent in bhagavän, the predicate. It does not mean that Kåñëa is another form of
bhagavän. Thus it means that Kåñëa alone is bhagavän, the basis of every other form. This
is made clear by the word svayam. This means that Kåñëa is superior to the puruñävatära
called bhagavän and even to Mahä-näräyaëa. Thus in the Chändogya Upaniñad it is said
jyäyäàç ca püruñaù: the puruña is greater than that; sarvaà khalv idaà brahma: everything
is brahman; yat präëä ädityä: the präëas are the Ädityas. Having said this, everything is
summarized by saying kåñëäya devaké-puträya: this puruña sacrifice is subservient to
Kåñëa, the son of Devaké. (Chändogya Upaniñad 3.17.6) By this it is understood that Kåñëa
is superior to the puruña.

But Kåñëa is counted among the avatäras, because he appears in Mathurä and other places
situated on the earth planet, performs pastimes like a human, shows mercy to the people
of the material world, and appears and disappears. Gopäla-täpané Upaniñad thus says:

sa hoväcäbja-yonir yo ’vatäräëäà madhye çreñöho ’vatäraù ko bhavati yena lokäs tuñöä

bhavanti, yaà småtvä muktä asmät saàsärät taranti | kathaà äsyävatärasya brahmatä
bhavati

Brahmä said: who is the best among all the avatäras, by which all the people are satisfied,
whom remembering, they become liberated from this world? How is this avatära the
supreme brahman?

“But how can you establish that Kåñëa is the complete form of God on the basis of this
one statement, kåñëas tu bhagavän svayam? There are countless statements which refute
this such as the following:

yadoç ca dharma-çélasya nitaräà muni-sattama

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yadoç ca dharma-çélasya nitaräà muni-sattama
taträàçenävatérëasya viñëor véryäëi çaàsa naù

O best of munis, you have also described the descendants of Yadu, who were very pious
and strictly adherent to religious principles. Now, if you will, kindly describe the
wonderful, glorious activities of the expansion of Lord Viñëu, who appeared in that Yadu
dynasty. SB 10.1.2

diñöyämba te kukñi-gataù paraù pumän

aàçena säkñäd bhagavän bhaväya naù
mäbhüd bhayaà bhoja-pater mumürñor
goptä yadünäà bhavitä tavätmajaù

O mother Devaké, by your good fortune and ours, the Supreme Personality of Godhead
Himself, as an expansion, is now within your womb. Therefore you need not fear Kaàsa,
who has decided to be killed by the Lord. Your eternal son, Kåñëa, will be the protector of
the entire Yadu dynasty. SB 10.2.41

täv imau vai bhagavato harer aàçäv ihägatau

bhära-vyayäya ca bhuvaù kåñëau yadu-kurüdvahau

That Nara-Näräyaëa Åñi, whose a partial expansion is Kåñëa, has now appeared in the
dynasties of Yadu and Kuru, in the forms of Kåñëa and Arjuna respectively, to mitigate the
burden of the world. SB 4.1.59

In the beginning of Bhägavatam, this chapter concerning the mysterious appearance of the
Lord (janma guhyaà bhagavato, SB 1.3.29) is called a sütra, since it threads together (süc)
statements concerning all the avatäras. And in this chapter, ete cäàça-kaläù puàsaù kåñëas
tu bhagavän svayam is a paribhäñä-sütra, which supplies a general definition for the whole
work. Thus, wherever avatäras are described in the Bhägavatam, others should be known
as expansions of the puruñävatära, but Kåñëa should be known as svayam bhagavän. This
conclusion is prevalent everywhere in the Bhägavatam. It has been said:

paribhäñä hy eka-deçasthä sakalaà çästram abhiprakäçayati yathä veçma-pradépa

The paribhäñä statement, situated in one place, lights up the whole scripture, just as a
lamp lights up the whole house.

This sütra appears once in the work and is not continually repeated. Though there are
millions of statements in the scripture, this sütra controls them all like a king. Thus
statements which contradict the sütra must be explained so that they agree with the sütra.
That is because these contrary statements are weak, since they belong to secondary
subjects in the work, and because the sütra’s statement is strong, being supported by çruti.
Thus these statements should be harmonized with the sütra by giving them another
meaning, according to the rule çruti-liìga-väkya-prakaraëa-sthäna-samäkhyänäà samaväye
päradaurbalyam artha-viprakarñäd; where there is a combination of direct statements,
inference, rules, discussion, philosophical stances, and interpretations, the later
statements are considered progressively weaker in authority, because of their possibility of
contrary meaning. (Jaiminé-sütra 3.3.14) This is not just deference to a rule. Çrédhara
Svämé has reconciled things in this way in many places.

Since there are many different avatäras such as Matsya and Kürma, and Kåñëa himself has
two-armed and four-armed forms, and as well displays ages such as kaumära and kaiçora,
and they are all said to be eternal, does that mean that there are many Gods? No. The
Tenth Canto says bahu-mürty-eka-mürtikam: he is one God manifested as many. (SB

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Tenth Canto says bahu-mürty-eka-mürtikam: he is one God manifested as many. (SB
10.40.7) The jéva at different times shows different temporary forms with less or more
power, but the one Supreme Lord who pervades everything, by his inconceivable energy,
can simultaneously have infinite eternal forms which are not different from him. The jévas
show infinite variety simply because there are infinite jévas. The Lord shows infinite
variety of forms by being one person. Thus when the jéva sees the Lord he perceives the
Lord as if there are many Lords, like jévas.

The supreme lord, bliss alone, knowledge alone, and all pervading, manifests aàçé and
aàça. Is it possible for the indivisible Lord to be divided and subdivided? Mahä-varäha
Puräëa says:

sarve nityäù çäçvatäç ca dahäs tasya parätmanaù |

hänopädäna-rahitä naiva prakåtijäù kvacit ||
paramänanda-sandohä jïäna-mäträç ca sarvataù |
sarve sarva-guëaiù pürëä sarva-doña-vivarjitäù ||

All the forms of the Lord are eternal, appearing constantly within the material world with
bodies of Paramätmä, without any destructible elements made of prakåti. They are
completely filled with the highest bliss and knowledge, full of all good qualities and
devoid of all faults.

This is true, but though the aàça forms are perfect and complete, they are called aàça
because they display only various degrees of the lord’s qualities such as sweetness, power,
and mercy. According to the particular goal, lesser powers are shown, in the forms known
as aàça. Real completeness means fully displaying all the powers in full. This takes place
in the aàçé. In Laghu-bhägavatämåta it is said:

çakter vyaktis tathävyaktis täratamyasya käraëam ||

çaktiù samäpi püryädi-dähe dépägni-puïjayoù |
çétädy-ärti-kñayenägni-puïjäd eva sukhaà bhavet ||

The manifestation and non-manifestation of çakti is the cause of grading the aàçé and the
aàça. Though the çakti of the lamp and the bonfire is the same in that both can burn
down a town, only from the bonfire one obtains comfort because it destroys cold and
other types of suffering.

Thus the difference between different forms because of display of complete or partial
features has been experienced by the great realized devotees.

äsénam urvyäà bhagavantam ädyaà

saìkarñaëaà devam akuëöha-sattvam |
vivitsavas tattvam ataù parasya
kumära-mukhyä munayo ’nvapåcchan ||

svam eva dhiñëyaà bahu mänayantaà

yad väsudeväbhidham ämananti ||

Some time ago, being inquisitive to know, Sanat-kumära, the chief of the boy-saints,
accompanied by other great sages, inquired exactly like you about the truths regarding
Väsudeva, the Supreme, from Lord Saìkarñaëa, who is seated at the bottom of the
universe. At that time Lord Saìkarñaëa was meditating upon His Supreme Lord, whom
the learned esteem as Lord Väsudeva. SB 3.8.3-4

There is nothing contradictory if there are differences between the aàçé and aàça, since

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There is nothing contradictory if there are differences between the aàçé and aàça, since
the Lord is spiritual substance. Varäha Puräëa says sväàçaç cätha vibhinnäàça iti
dvedhäàça iñyate: there are two types of aàças, the expansions of the Lord and the
jévas. Çrédhara Svämé says, “Though the forms such as Matsya possess all powers and all
knowledge since they are avatäras, according to the circumstances they display certain
amounts of knowledge and action, and the Lord enters into the Kumäras, Närada and
others by his expansions or parts of his expansions. There is an ancient explanatory verse:

nåsiàho jämadagnyaç ca kalkiù puruña eva ca |

bhagavattve ca taträder aiçvaryasya prakäçakäù ||
närado ’tha tathä vyäso varäho buddha eva ca |
dharmäëäm eva vaividhyäd amé dharma-pradarçakäù ||
rämo dhanvantarir yajïaù påthuù kérti-pradarçinaù |
balarämo mohiné ca vämanaù çré-pradhänakäù ||
dattätreyaç ca matsyaç ca kumäraù kapilas tathä |
jïäna-pradarçakä ete vijïätavyä manéñibhiù ||
näräyaëo naraç ceti kürmaç ca åñabhas tathä |
vairägya-darçino jïeyäs tat-tat-karmänusärataù ||
kåñëaù pürëa-ñaò-aiçvarya-mädhuryäëäà mahodadhiù |
antarbhüta-samastävatäro nikhila-çaktimän ||

Nåsiàha, Paräçuräma, Kalki, and the puruñävatäras show the power of the Lord. Närada,
Vyäsa, Varäha, and Buddha show dharma, because they preach various paths of dharma.
Räma, Dhanvantari, Yajïa and Påthu display fame. Balaräma, Mohiné and Vämana display
beauty. Dattätreya, Matsya, the Kumäras and Kapila display knowledge which should be
known by the wise. Nara-näräyaëa, Kürma and Åñabha display detachment by their
respective actions. Kåñëa is the great ocean of complete sweetness and complete display of
the six aiçvaryas mentioned in the other forms above. He contains all avatäras within
himself, and is the possessor of all çaktis.

The verse mentions the goal common to all the avatäras. The avatäras create happiness
(måòayanti) in the world whenever (yuge yuge) it is afflicted (vyäkulam) by the demons
(indräri) and their ideas.

Bhavartha Dipika
tatra viçeñam äha, ete ceti. puàsaù parameçvarasya kecid aàçäù kecit kalä-vibhütayaç ca.
tatra matsyädénäm avatäratvena sarva-jïatva-sarva-çaktimattve ’pi yathopayogam eva
jïäna-kriyäçakty-äviñkaraëam. kumära-näradädiñv ädhikärikeñu yathopayogam aàça-
kaläveçaù. tatra kumärädiñu jïänäveçaù. påthv-ädiñu çakty-äveçaù. kåñëas tu bhagavän
säkñän näräyaëa eva. äviñkåta-sarva-çaktitvät. sarveñäà prayojanam äha. indrärayo daityäs
tair vyäkulam upadrutaà lokaà måòayanti sukhinaà kurvanti.

Çré Subodhiné:
In verse 27
Krama Sandarbha (Also Krishna Sandarbha 28)
tadevaà paramätmänaà säìgameva nirddhärya proktänuvädapürvvakaà
çrébhagavantamapyäkäreëa nirddhärayati eta iti. ete cäàçakalä ityeva päöhaù
svämisammataù. ünanavatitame tathä öékäyäà darçanät. tataçca ete pürvvoktäù
caçabdädanuktäçca prathamamuddiñöasya puàsaù puruñasya aàçakaläù, kecit aàçäù
svayameväàçäù säkñädaàçatvenäàçäàçatvena dvividhäù. kecidaàçäviñöatvädaàçäù,
kecitu kalä vibhütayaù. iha yo viàçatitamävatäratvena kathitaù sa kåñëastu bhagavän eña
eva puruñasyäpyavatäré bhagavänityarthaù. atra “anuvädamanuktvaiva na

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eva puruñasyäpyavatäré bhagavänityarthaù. atra “anuvädamanuktvaiva na
vidheyamudérayed” iti darçanät çrékåñëasyaiva bhagavattvalakñaëo dharmmaù sädhyate,
na tu bhagavataù çrékåñëatvamityäyätam. tataçca çrékåñëasyaiva
bhagavattvalakñaëadharmmitve siddhe mülatvamev siddhyati na tu tataù
prädurbhütatvam. etadev vyanakti svayamiti. tatra ca svayameva bhagavän na tu
bhagavataù prädurbhütatayä na tu vä bhagavattädhyäsenetyarthaù. na cävatäraprakaraëe
paöhita iti saàçayaù. paurvväparye pürvvadaurbalyaà prakåtivaditi nyäyät. yathä
agniñöome “yadyudgätä vicchidyädadakñiëena yajeta yadi pratiharttä sarvvasvadakñiëene”
ti çruteù. tayoçca kadäcid dvayorapi vicchede präpte viruddhayoù präyaçcittayoù
samuccayäsambhave ca parameva präyaçcittaà siddhäntitaà tadvadihäpéti. athavä
“kåñëastu bhagavän svayam” iti çrutyä prakaraëasya bädhaù. yathä çaìkaraçärérakabhäñye.
“çrutyaòibaléyastväcca na bädha” iti sütre te haite vidyäcita eveti
çrutirmanaçcidädénämagnénäà prakaraëapräptaà kriyänupraveçalakñaëamasvätantryaà
bädhitvä vidyätvenaiva svätantryaà sthäpayati tadvadihäpéti. ata etatprakaraëe ’pyanyatra
kvacidapi bhagavacchabdamakåtva tatraiva bhagaväniti bhagavänaharadbharamiti kåtavän.
tataçcäsyävatäreñu gaëanä tu svayaà bhagavänapyasau svarüpastha eva.
nijaparijanavåndänämaëandaviçeñacamatkäräya kimapi mädhuryyaà nijajanmädilélayä
puñëan kadäcit sakalalokadåçyo bhavatétyapekñayaivetyägatam. yathoktaà
brahmasaàhitäyäm “rämädimürttiñu kaläniyamena tiñöhannänävatäramakarodbhuvaneñu
kintu. kåñëaù svayaà samabhavat paramaù pumän yo govindamädipuruñaà tamahaà
bhajämi.” iti. avatäraçca präkåtavaibhave ’vataraëamiti kåñëasähacaryyeëa åamasyäpi
puruñäàçatvätyayo jïeyaù. atra tuçabdo ’àçakaläbhyaù puàsaçca sakäçät bhagavato
vailakñaëyaà bodhayati. yadvä anena tuçabdena sävadhäraëä çrutiriyaà pratéyate. tataçca
sävadhäraëä çrutirbalavatéti nyäyena çrutyaiva çrutamapyanyeñäà mahänäräyaëädénäà
svayaà bhagavattvaà guëébhütamäpadyate. evaà puàsa iti bhagaväniti ca
prathamamupakramoddiñöasya tasya çabdadvayasya tatsahodareëa tenaiva caçabdena
pratinirddeçät täveva khalvetäviti smärayati. uddeçaprätinirddeçayoù
pratétisthagitatänirasanäya vidvadbhireka eva çabdaù prayujyate tatsamo vä. yathä
jyotiñöomädhikäre vasante jyotiñä yajetetyatr jyotiùçabdo jyotiñöomaviñayo bhavatéti.
indräréti padyärddhaà tvatra nänveti. tuçabdena väkyasya bhedanät. tacca
tävataiväkäìkñäparipürtteù ekaväkyatve tu caçabda eväkariñyata. tatçcendrärétyatra arthät
ta ev pürvvoktä måòayantétyäyäti. atra viçeñajijïäsäyäà kåñëasandarbho dåçyaù.
tatatprasaìge darçayiñyate.

Bhagavän who was just described as Paramätmä (garbhodakaçayé) and his expansions is
again described with a form. Ete refers to those previous mentioned. The word ca
indicates those not specifically mentioned. These forms mentioned are aàças of the
puruña (puàsaù) first described. Some of the aàças are actual aàças, of two types: direct
aàça forms of the Lord or portions of the aàças. Others are called aàças because of being
endowed with a portion of the Lord’s çakti (çaktyäveça). Others are the vibhütis (kaläù).
But he who was listed as the twentieth avatära, Kåñëa, is Bhagavän. This means “the form
of Bhagavän who is the source of even the puruña is Kåñëa alone.” It is said anuvädam
anuktvaiva na vidheyam udérayed: without stating the subject the predicate should not be
supplied. Thus the meaning of kåñëas tu bhagavän is that Kåñëa alone has the quality of
being Bhagavän. He is the source of all avatäras. It does not mean that Bhagavän manifests
Kåñëa. This is further explained by the word svayam. Kåñëa is Bhagavän himself (svayam),
not manifested from Bhagavän and not superimposed upon Bhagavän.

The doubt may arise, “Is he not included in the list of avatäras?” Paurväparye pürva-
daurbalyaà prakåtivad: in a list of items, the previous ones are weaker than the later ones
as in the case of prakåti sacrifices. (Jaiminé Mémäàça-sütra 6.5.54) Yady udgätä vicchidyäd
adakñiëena yajeta yadi pratihartä sarvasva-dakñiëena: if the udgatä priest (chanter of Säma
Veda) drops with waist cloth of the priest in front while circumambulating the fire after
the sacrifice, the sacrifice should be repeated, and no donation should be given. If the
pratihartä (chanter of Åg Veda) drops the waist cloth of the priest in front of him while

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pratihartä (chanter of Åg Veda) drops the waist cloth of the priest in front of him while
circumambulating the fire, the sacrifice should be repeated with full donation given to the
priest. If the two priests one after the other drop the waist cloth the sacrifice must be
repeated with full donation, according to the latter rule.

When two contradictory methods of atonement are described without any way of
combining them (eg if both udgatä and pratihartä fail to perform circumambulation
properly), the one mentioned later (in the same scripture) is taken as the method.

Or the phrase kåñëas tu invalidates the previous section. The same logic is used in
explaining the Upaniñads according to Saìkära’s commentary on çruty-ädi-baléyastväc ca
na bädhaù[17] (Brahma-sütra 3.3.50) Even though the words occurs in another section on
action, the words te ahite vidyäcita are understood in the section on the fire called
manaçcit. Also, not using the word Bhagavän elsewhere at all, it is used in relation to
Kåñëa in SB 1.3.23

Though he is listed with the avatäras, Svayam Bhagavän, situated in his svarüpa,
sometimes becomes visible to all people, nourishing sweetness with his birth pastimes
etc., in order to cause intense astonishing bliss to his own associates. It is said:

rämädi mürtiñu kalä niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu |

kåñëaù svayaà samabhavat paramaù pumän yo

govindam ädi puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in eternal
forms such as Räma and Nåsiàha with their characteristic powers, also appears personally
in the supreme form of Kåñëa with the most attractive pastimes. (Brahma-saàhitä 5.39)

The word avatära means forms of the Lord that descend into the material world. Even
Balaräma is accepted as Bhagavän because he helps Kåñëa. The word tu (but) distinguishes
Bhagavän from the aàças and kaläs and from the puruña forms. Or the word tu is for
emphasis. Sävadhäraëä çrutir balavati: a word used for emphasis makes the word stronger.
This means that Mahä-näräyaëa and others are subordinate to Svayam Bhagavän.

The words puàñaù and bhagavän are used in this verse to refer to statement at the
beginning of the chapter about the puruña and bhagavän. The word puàsaù is similar to
the word puruña at the beginning of the chapter. One word or a word with the same
sounds is used by the wise in order to eliminate any lack of clarity in meaning in the first
statement and the present verse. Similarly in the section on jyotiñöoma sacrifice, the word
jyoti is used to indicate jyotiñtoma. Vasante vasante ca jyotiçä yajeta: one should sacrifice
every spring with a jyotiñöoma.

The followers of Madhva however have the word sva instead of the word ca in their text.
They thus say the meaning is “Those mentioned are avatäras. They are the main form.
What is their svarüpa? They are sväàça and kaläs. They are not separated aàças like
jévas.”

sväàçaç cätha vibhinnäàça iti dvedhäàça iñyate |

aàçino yat tu sämarthyaà yat svarüpaà yathä sthitiù ||

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tad eva näëumätro’pi bhedaù sväàçäàçinoù kvacit |

vibhinnäàço’lpa-çaktiù syät kiïcit sämarthya-mätra-yuk ||

There are two types of aàças: sväàça and vibhinnäàça. The sväàça does not differ at all
from the aàçé in powers, nature and position. The vibhinnäàça has little power and only
some ability. (Varäha Puräëa)

The following should be said. The aàça forms have the powers of the aàçé. They should
be considered one entity. The example of the lake and many rivers was given (SB 1.3.26).
Because the source is ever undiminished, they also are undiminished at all times. Thus
since the Bhagavän is undiminished, so are his aàças. But like the lake and the river, there
is also difference. Since Väsudeva and Aniruddha are the same, sometimes it is stated that
the manifestation of Väsudeva occurs through Aniruddha. This is however contrary to
çruti. There are differences between the avatäré (Kåñëa) and the avatära.

äsénam urvyäà bhagavantam ädyaà

saìkarñaëaà devam akuëöha-sattvam

vivitsavas tattvam ataù parasya

kumära-mukhyä munayo ’nvapåcchan

One time the sages headed by Sanat-kumära, being philosophically inquisitive, with a
desire to know the nature of Väsudeva, asked questions to Saìkarñaëa who has
indestructible knowledge, who was situated below Pätälaloka.

svam eva dhiñëyaà bahu mänayantaà

yad väsudeväbhidham ämananti

pratyag-dhåtäkñämbuja-koçam éñad

unmélayantaà vibudhodayäya

Worshipping the form of Väsudeva, his own shelter, who is praised by the wise,
Saìkarñaëa slightly opened his lotus eyes concentrated deep in meditation, for giving
benefit to the sages. (SB 3.8.3-4)

Here it says that Väsudeva is superior to Saìkärñaëa. The phrase kåñëas tu would become
meaningless if they were completely the same. The intention is made clear with the words
bhagavän svayam. The word svayam is made clear by prakäçädivan naiva paraù: the
avatäras are not like jévas but are the Lord, just as the sun and the fire fly are called light
but are different from it. (Brahma-sütra 2.3.44) This indicates that the aàçé and aàça are
different. Though they are different from Bhagavän, Matsya and others are not like jévas.
Similarly the sun and the fire fly are both aàças of light, but they are not the same. Thus
since difference has been proved, kåñëas tu bhagavän svayam has been correctly explained.

The second part of the verse indräré vyakulam lokaà måòayanti yuge yuge is not connected
with the first sentences since the word tu indicates a separate statement and the words
used complete the meaning by themselves. The word ca instead of tu would also produce
the same meaning. The previously mentioned avatäras rescue (måòayanti) the planets
afflicted by demons. More particulars can be learned from Kåñëa Sandarbha.

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afflicted by demons. More particulars can be learned from Kåñëa Sandarbha.

Other thoughts

Garga Samhita
6 Catergories:
Paripurnatama (form of the Lord where all powers and glories enter is His paripürëatama
form, the original form of the Lord Himself, transcendental qualities people see
distributed among the Lord's pürëa incarnations are all present in the Lord's original,
paripürëatama form) - Krishna
Purna (include the catur-vyüha incarnations. They are said to be the places where heroic
powers and the nine rasas are seen) - 1. Nåsiàha, 2. Räma, 3. Lord Hari, the ruler of
Çvetadvépa, 4. Vaikuëöha, 5. Yajïa, and 6. Nara-Näräyaëa.
Avesha (in the various äveça incarnations Lord Viñëu enters (a jéva), executes His
mission, and then departs) - Parashurama
Amsha (oversee the execution of the Lord's mission in the world).
- Brahma etc.
Amshamsha (perform the work of executing those missions) - Marici etc.
Kala (kalä incarnations teach and establish the principles of religion, and then
disappear) - Kapila, Kurma etc.

1.1.16
çré-närada uväca
aàçäàço 'àças tathäveçaù
kalä pürëaù prakathyate
vyäsädyaiç ca småöaù ñañöhaù
paripürëatamaù svayam

çré-närada uväca—Çré Närada said; aàça—of a part; aàçaù—of a part; aàçaù—a part;
tathä—then; äveçaù—entrance; kalä—a part; pürëaù—full; prakathyate—is said; vyäsa-
ädyaiç—by they who have Vyäsa as their leader; ca—also; småöaù—remembered;
ñañöhaù—six; paripürëatamaù—most full; svayam—personally.

Çré Närada said: In the Småti-çästra the great sages who have Vyäsa as their leader explain
that the Lord descends in six kinds of forms: 1. aàçäàça (a part of a part), 2. aàça (a
part), 3. äveça (entrance into a jéva), 4. kalä (a full part), 5. pürëa (full), and 6.
paripürëatama (most full).

1.1.17
aàçäàças tu marécy-ädir
aàçä brahmädayas tathä
kaläù kapila-kürmädyä
äveçä bhärgavädayaù

aàçäàçaù—aàçäàça; tu—indeed; maréci—with Maréci; ädiù—beginning; aàçä—aàçä;

brahma—with Brahmä; ädayaù—beginning; tathä—so; kaläù—kalä; kapila—with Kapila;
kürma—and Kürma; ädyäù—beginning; äveçäù—aveça; bhärgava—with Paraçuräma;
ädayaù—beginning.

The aàçäàça incarnations begin with Maréci, the aàçä incarnations begin with Brahmä,
the kalä incarnations begin with Kapila and Kürmä, and the äveça incarnations begin with
Paraçuräma.

Canto 1 Page 437

Paraçuräma.

1.1.18
pürëo nåsiàho rämaç ca
çvetadvépädhipo hariù
vaikuëöho 'pi tathä yajïo
nara-näräyaëaù småtaù

pürëaù—full; nåsiàhaù—Nåsiàha; rämaù—Räma; ca—and; çvetadvépädhipaù—the ruler

of Çvetadvépa; hariù—Hari; vaikuëöhaù—Vaikuëöha; api—also; tathä—then; yajïaù—
Yajïa; nara-näräyaëaù—Nara-Näräyaëa; småtaù—decsribed in the Småti.

The Småti-çästra explains that the pürëa incarnations are 1. Nåsiàha, 2. Räma, 3. Lord
Hari, the ruler of Çvetadvépa, 4. Vaikuëöha, 5. Yajïa, and 6. Nara-Näräyaëa.

1.1.19
paripürëatamaù säkñäc
chré-kåñëo bhagavän svayam
asaìkhya-brahmäëòa-patir
goloke dhämni räjate

paripürëatamaù—paripürëatama; säkñät—directly; çré-kåñëaù—Çré Kåñëa; bhagavän—the

Lord; svayam—personally; asaìkhya—numberless; brahmäëòa—of universes; patiù—the
ruler; goloke dhämni—in the abode of Goloka; räjate—is splendidly manifested.

The paripürëatama form of the Lord is Çré Kåñëa, who is the original Supreme Personality
of Godhead Himself. He is the master of countless universes. He is splendidly manifest in
the realm of Goloka.

1.1.20
käryädhikäraà kurvantaù
sad-aàçäç te prakirtitäù
tat-kärya-bhäraà kurvantas
te 'àçäàçä viditäù prabhoù

kärya—of work; adhikäram—overseeing; kurvantaù—dooing; sat—of the Lord; aàçäù—

aàça incarnations; te—they; prakirtitäù—described; tat—of that; kärya—work; bhäram—
the burden; kurvantaù—doing; te—they; aàçäàçä—the aàçäàça incarnations; viditäù—
known; prabhoù—of the Lord.

The aàça incarnations are said to oversee the execution of the Lord's mission (in the
world). The aàçäàça incarnations are understood to perform the work of executing those
missions.

1.1.21
yeñäm antar-gato viñëuù
käryaà kåtvä vinirgataù
nänäveñävatäräàç ca
viddhi räjan mahä-mate

yeñäm—of whom; antaù—within; gataù—gone; viñëuù—Lord Viñëu; käryam—mission;

kåtvä—having done; vinirgataù—departs; nänä—various; äveña-avatärän—äveça
incarnations; ca—also; viddhi—please know; räjan—O king; mahä-mate—great heart.

Canto 1 Page 438

incarnations; ca—also; viddhi—please know; räjan—O king; mahä-mate—great heart.

O great soul, O king, please know that in the various äveça incarnations Lord Viñëu
enters (a jéva), executes His mission, and then departs.

1.1.22
dharmaà vijïäya kåtvä yaù
punar antaradhéyata
yuge yuge vartamänaù
so 'vatäraù kalä hareù

dharmam—religious principles; vijïäya—teaching; kåtvä—having done; yaù—who;

punaù—again; antaradhéyata—disappears; yuge yuge—millenium after millenium;
vartamänaù—being so; saù—He; avatäraù—incarnation; kalä—kalä; hareù—of Lord Hari.

Millennium after millennium Lord Hari's kalä incarnations teach and establish the
principles of religion, and then disappear.

1.1.23
catur-vyüho bhaved yatra
dåçyante ca rasä nava
ataù paraà ca véryäëi
sa tu pürëaù prakathyate

catur-vyühaù—the catur-vyüha incarnations; bhavet—are; yatra—where; dåçyante—are

seen; ca—also; rasäù—mellows; nava—nine; ataù—then; param—after; ca—also;
véryäëi—prowess; saù—He; tu—indeed; pürëaù—pürëa; prakathyate—is said.

The pürëa incarnations are said to include the catur-vyüha incarnations. They are said to
be the places where heroic powers and the nine rasas are seen.

1.1.24
yasmin sarväëi tejäàsi
viléyante sva-tejasi
taà vadanti pare säkñät
paripürëatamaà svayam

yasmin—in which; sarväëi—all; tejäàsi—glories; viléyante—enter; sva-tejasi—in His

own glory; tam—Him; vadanti—say; pare—others; säkñät—directly; paripürëatamam—
Paripürëatama; svayam—personally.

Others say that the form of the Lord where all powers and glories enter is His
paripürëatama form, the original form of the Lord Himself.

1.1.25
pürëasya lakñaëaà yatra
taà paçyanti påthak påthak
bhävenäpi janäù so 'yaà
paripürëatamaù svayam

pürëasya—of the pütëa incarnation; lakñaëam—characteristic; yatra—where; tam—that;

paçyanti—see; påthak påthak—specifically; bhävena—by nature; api—also; janäù—
people; saù ayam—He; paripürëatamaù—Paripürëatama; svayam—personally.

Canto 1 Page 439

people; saù ayam—He; paripürëatamaù—Paripürëatama; svayam—personally.

The transcendental qualities people see distributed among the Lord's pürëa incarnations
are all present in the Lord's original, paripürëatama form.

1.1.26
paripürëatamaù säkñäc
chré-kåñëo nänya eva hi
eka-käryärtham ägatya
koöi-käryaà cakära ha

paripürëatamaù—paripürëatama; säkñät—directly; çré-kåñëaù—Çré Kåñëa; na—not;

anyaù—another; eva—certainly; hi—indeed; eka—one; kärya—mission; artham—for the
purpose; ägatya—coming; koöi—millions; käryam—mission; cakära—did; ha—indeed.

The Lord's original, paripürëatama form is Çré Kåñëa and no one else. Coming (to this
world) to execute one mission, He executes millions of missions.

Ädi 2.67
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge

“All these incarnations of Godhead are either plenary portions or parts of the plenary
portions of the puruña-avatäras. But Kåñëa 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 statement of Çrémad-Bhägavatam (1.3.28) definitely negates the concept that Çré
Kåñëa is an avatära of Viñëu or Näräyaëa. Lord Çré Kåñëa is the original Personality of
Godhead, the supreme cause of all causes. This verse clearly indicates that incarnations
of the Personality of Godhead such as Çré Räma, Nåsiàha and Varäha all undoubtedly
belong to the Viñëu group, but all of Them are either plenary portions or portions of
plenary portions of the original Personality of Godhead, Lord Çré Kåñëa.

Canto 1 Page 440

Ädi 2.68
saba avatärera kari sämänya-lakñaëa
tära madhye kåñëa-candrera karila gaëana

The Bhägavatam describes the symptoms and deeds of the incarnations in general and
counts Çré Kåñëa among them.

Ädi 2.69
tabe süta gosäïi mane päïä baòa bhaya
yära ye lakñaëa tähä karila niçcaya

This made Süta Gosvämé greatly apprehensive. Therefore he distinguished each

incarnation by its specific symptoms.

Ädi 2.70
avatära saba—puruñera kalä, aàça
svayaà-bhagavän kåñëa sarva-avataàsa

All the incarnations of Godhead are plenary portions or parts of the plenary portions of
the puruña-avatäras, but the primeval Lord is Çré Kåñëa. He is the Supreme Personality of
Godhead, the fountainhead of all incarnations.

Ädi 2.71
pürva-pakña kahe—tomära bhäla ta’ vyäkhyäna
paravyoma-näräyaëa svayaà-bhagavän

An opponent may say, “This is your interpretation, but actually the Supreme Lord is
Näräyaëa, who is in the transcendental realm.

Ädi 2.72
teìha äsi’ kåñëa-rüpe karena avatära
ei artha çloke dekhi ki ära vicära

“He [Näräyaëa] incarnates as Lord Kåñëa. This is the meaning of the verse as I see it.
There is no need for further consideration.”

Canto 1 Page 441

Ädi 2.73
täre kahe—kene kara kutarkänumäna
çästra-viruddhärtha kabhu nä haya pramäëa

To such a misguided interpreter we may reply, “Why should you suggest such fallacious
logic? An interpretation is never accepted as evidence if it opposes the principles of
scripture.

Ädi 2.74
anuvädam anuktvä tu
na vidheyam udérayet
na hy alabdhäspadaà kiïcit
kutracit pratitiñöhati

“‘One should not state a predicate before its subject, for it cannot thus stand without
proper support.’

Purport
This rhetorical rule appears in the Ekädaçé-tattva, Thirteenth Canto, in connection with
the metaphorical use of words. An unknown object should not be put before the known
subject because the object has no meaning if the subject is not first given.

Ädi 2.75
anuväda nä kahiyä nä kahi vidheya
äge anuväda kahi, paçcäd vidheya

“If I do not state a subject, I do not state a predicate. First I speak the former and then I
speak the latter.

Ädi 2.76
‘vidheya’ kahiye täre, ye vastu ajïäta
‘anuväda’ kahi täre, yei haya jïäta

“The predicate of a sentence is what is unknown to the reader, whereas the subject is
what is known to him.

Canto 1 Page 442

what is known to him.

Ädi 2.77
yaiche kahi,—ei vipra parama paëòita
vipra—anuväda, ihära vidheya—päëòitya

“For example, we may say, ‘This vipra is a greatly learned man.’ In this sentence, the
vipra is the subject, and the predicate is his erudition.

Ädi 2.78
vipratva vikhyäta tära päëòitya ajïäta
ataeva vipra äge, päëòitya paçcäta

“The man’s being a vipra is known, but his erudition is unknown. Therefore the person
is identified first and his erudition later.

Ädi 2.79
taiche iìha avatära saba haila jïäta
kära avatära?—ei vastu avijïäta

“In the same way, all these incarnations were known, but whose incarnations they are
was unknown.

Ädi 2.80
‘ete’-çabde avatärera äge anuväda
‘puruñera aàça’ päche vidheya-saàväda

“First the word ‘ete’ [‘these’] establishes the subject [the incarnations]. Then ‘plenary
portions of the puruña-avatäras’ follows as the predicate.

Ädi 2.81
taiche kåñëa avatära-bhitare haila jïäta
täìhära viçeña-jïäna sei avijïäta

“In the same way, when Kåñëa was first counted among the incarnations, specific
knowledge about Him was still unknown.

Ädi 2.82
ataeva ‘kåñëa’-çabda äge anuväda

Canto 1 Page 443

ataeva ‘kåñëa’-çabda äge anuväda
‘svayaà-bhagavattä’ piche vidheya-saàväda

“Therefore first the word ‘kåñëa’ appears as the subject, followed by the predicate,
describing Him as the original Personality of Godhead.

Ädi 2.83
kåñëera svayaà-bhagavattä—ihä haila sädhya
svayaà-bhagavänera kåñëatva haila bädhya

“This establishes that Çré Kåñëa is the original Personality of Godhead. The original
Personality of Godhead is therefore necessarily Kåñëa.

Ädi 2.84
kåñëa yadi aàça haita, aàçé näräyaëa
tabe viparéta haita sütera vacana

“Had Kåñëa been the plenary portion and Näräyaëa the primeval Lord, the statement of
Süta Gosvämé would have been reversed.

Ädi 2.85
näräyaëa aàçé yei svayaà-bhagavän
teìha çré-kåñëa—aiche karita vyäkhyäna

“Thus he would have said, ‘Näräyaëa, the source of all incarnations, is the original
Personality of Godhead. He has appeared as Çré Kåñëa.’

Ädi 2.86
bhrama, pramäda, vipralipsä, karaëäpäöava
ärña-vijïa-väkye nähi doña ei saba

“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the
authoritative sages.

Purport
Çrémad-Bhägavatam has listed the avatäras, the plenary expansions of the puruña, and
Lord Kåñëa appears among them. But the Bhägavatam further explains Lord Kåñëa’s
specific position as the Supreme Personality of Godhead. Since Lord Kåñëa is the
original Personality of Godhead, reason and argument establish that His position is

Canto 1 Page 444

original Personality of Godhead, reason and argument establish that His position is
always supreme.
Had Kåñëa been a plenary expansion of Näräyaëa, the original verse would have been
differently composed; indeed, its order would have been reversed. But there cannot be
mistakes, illusion, cheating or imperfect perception in the words of liberated sages.
Therefore there is no mistake in this statement that Lord Kåñëa is the Supreme
Personality of Godhead. The Sanskrit statements of Çrémad-Bhägavatam are all
transcendental sounds. Çréla Vyäsadeva revealed these statements after perfect
realization, and therefore they are perfect, for liberated sages like Vyäsadeva never
commit errors in their rhetorical arrangements. Unless one accepts this fact, there is no
use in trying to obtain help from the revealed scriptures.
Bhrama refers to false knowledge or mistakes, such as accepting a rope as a snake or an
oyster shell as gold. Pramäda refers to inattention or misunderstanding of reality, and
vipralipsä is the cheating propensity. Karaëäpäöava refers to imperfectness of the
material senses. There are many examples of such imperfection. The eyes cannot see
that which is very distant or very small. One cannot even see his own eyelid, which is
the closest thing to his eye, and if one is disturbed by a disease like jaundice, he sees
everything to be yellow. Similarly, the ears cannot hear distant sounds. Since the
Personality of Godhead and His plenary portions and self-realized devotees are all
transcendentally situated, they cannot be misled by such deficiencies.

Ädi 2.87
viruddhärtha kaha tumi, kahite kara roña
tomära arthe avimåñöa-vidheyäàça-doña

“You say something contradictory and become angry when this is pointed out. Your
explanation has the defect of a misplaced predicate. This is an unconsidered adjustment.

Ädi 2.88
yäìra bhagavattä haite anyera bhagavattä
‘svayaà-bhagavän’-çabdera tähätei sattä

“Only the Personality of Godhead, the source of all other Divinities, is eligible to be
designated svayaà bhagavän, or the primeval Lord.

Ädi 2.89
dépa haite yaiche bahu dépera jvalana
müla eka dépa tähä kariye gaëana

“When from one candle many others are lit, I consider that one the original.

Canto 1 Page 445

Purport
The Brahma-saàhitä, Chapter Five, verse 46, states that the viñëu-tattva, or the
principle of the Absolute Personality of Godhead, is like a lamp because the expansions
equal their origin in all respects. A burning lamp can light innumerable other lamps, and
although they will not be inferior, still the lamp from which the others are lit must be
considered the original. Similarly, the Supreme Personality of Godhead expands Himself
in the plenary forms of the viñëu-tattva, and although they are equally powerful, the
original powerful Personality of Godhead is considered the source. This example also
explains the appearance of qualitative incarnations like Lord Çiva and Lord Brahmä.
According to Çréla Jéva Gosvämé, çambhos tu tamo-’dhiñöhänatvät kajjalamaya-sükñma-
dépa-çikhä-sthänéyasya na tathä sämyam: “The çambhu-tattva, or the principle of Lord
Çiva, is like a lamp covered with carbon because of his being in charge of the mode of
ignorance. The illumination from such a lamp is very minute. Therefore the power of
Lord Çiva cannot compare to that of the Viñëu principle.”
----

Same as CC Madhya 20.156

28-29 Krishna is the source of all incarnations

1.3.29

janma guhyaà bhagavato

ya etat prayato naraù
säyaà prätar gåëan bhaktyä
duùkha-grämäd vimucyate

Word-For-Word Meanings
janma—birth; guhyam—mysterious; bhagavataù—of the Lord; yaù—one; etat—all these;
prayataù—carefully; naraù—man; säyam—evening; prätaù—morning; gåëan—recites;
bhaktyä—with devotion; duùkha-grämät—from all miseries; vimucyate—gets relief from.

SP Translation
Whoever carefully recites the mysterious appearances of the Lord with devotion in the
morning and in the evening gets relief from all miseries of life.

VCT translation
The pure person who chants with devotion the glories of the Lord’s appearance, which
is mysterious, becomes free from all sorrows.

VA translation
“The manifestation (origination) of our Lord Sri Krishna is a secret. Even a recanting of
this ordinary way of rendering His incarnation, by a devotee, both in the morning and
evening, after purifying himself, will redeem him of all types of sorrow and miseries. If he
recites our Lord's Leelas, Sri Subodhini with sincere love (Sraddha) and devotion. Then,
he attains, even liberation too!"

Summary of verse:

Canto 1 Page 446

Purport
In the Bhagavad-gétä the Personality of Godhead has declared that anyone who knows
the principles of the transcendental birth and activities of the Lord will go back to
Godhead after being relieved from this material tabernacle. So simply knowing factually
the mysterious way of the Lord's incarnation in this material world can liberate one from
material bondage. Therefore the birth and activities of the Lord, as manifested by Him
for the welfare of the people in general, are not ordinary. They are mysterious, and only
by one who carefully tries to go deep into the matter by spiritual devotion is the mystery
discovered. Thus the knower is relieved of all miseries. In other words, one gets
liberation from material bondage. It is advised therefore that one who simply recites this
chapter of Bhägavatam, describing the appearance of the Lord in different incarnations,
in sincerity and devotion, can have insight into the birth and activities of the Lord. The
very word vimukti, or liberation, indicates that the Lord's birth and activities are all
transcendental; otherwise simply by reciting them one could not attain liberation. They
are therefore mysterious, and those who do not follow the prescribed regulations of
devotional service are not entitled to enter into the mysteries of His births and
activities.

Sarartha Darsini tika

This describes the results of glorifying the avatäras. Guhyam means very concealed or
mysterious. Gåëan means “glorifying.”

Bhavartha Dipika
etat kértana-phalam äha, janmeti. guhyam ati-rahasyaà janma. prayataù çuciù san.
duùkha-grämät saàsärät.

Çré Subodhiné:
Our Lord Sri Krishna's "birth" is a secret! No one should speak about this in an “open"
way! - as our Lord Sri Krishna's manifestation is not like that of the “Jeeva", who gets
forcibly “originated’’ due to it's own “past" Karmaas! Due to this, how can the "Jeeva" be
progressed and redeemed? It is replied here, that even by reciting this ordinary rendering
of our Lord’s incarnation, after becoming sincere and pure, and with ‘love" (Prana), both
morning and evening - by way of chanting His “Strotram" (glory - Sthuti) - this devotee
will be specially freed of his sorrow of every type. Even though, a devotee is unable to
clearly comprehend the “secret" of our Lord’s incarnation as Sri Krishna, just by reciting
His “manifestation", all of his sorrows are redeemed. Now, if a more sincere and ardent
devotee, with love, utters the "praise" of our Lord's “manifestation", then he attains
“liberation" (Moksha) itself!

After explaining the incarnations of the "Purusha" - as being “parts” or as "ingress of

powers’ (Parikara – associates/servants) through the next 5 verses, further
“contemplation” is done on these manifestations.

Krama Sandarbha
janmeti. spañöam.

The meaning is clear.

Other thoughts

Canto 1 Page 447

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.30

etad rüpaà bhagavato

hy arüpasya cid-ätmanaù
mäyä-guëair viracitaà
mahadädibhir ätmani

Word-For-Word Meanings
etat—all these; rüpam—forms; bhagavataù—of the Lord; hi—certainly; arüpasya—of one
who has no material form; cit-ätmanaù—of the Transcendence; mäyä—material energy;
guëaiù—by the qualities; viracitam—manufactured; mahat-ädibhiù—with the ingredients
of matter; ätmani—in the self.

SP Translation
The conception of the viräö universal form of the Lord, as appearing in the material
world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea
of the Lord's having form. But factually the Lord has no material form.

VCT translation
This material realm, composed of the material guëas and the elements from mahat-
tattva to earth and wtih the Paramätmä as its basis, is a material form of the Lord who
has a spiritual form of consciousness and is devoid of a material form.

VA translation
“Our Lord, who is of the divine farm of “Chaitanya" (consciousness), though essentially
formless, has caused. His quality of “Maya" and the “great principles”, to create this body
of the Universe (Brahmanda) in His own “body”."

Summary of verse:

Purport
The conception of the Lord known as the viçva-rüpa or the viräö-rüpa is particularly not
mentioned along with the various incarnations of the Lord because all the incarnations
of the Lord mentioned above are transcendental and there is not a tinge of materialism
in their bodies. There is no difference between the body and self as there is in the
conditioned soul. The viräö-rüpa is conceived for those who are just neophyte
worshipers. For them the material viräö-rüpa is presented, and it will be explained in the
Second Canto. In the viräö-rüpa the material manifestations of different planets have
been conceived as His legs, hands, etc. Actually all such descriptions are for the
neophytes. The neophytes cannot conceive of anything beyond matter. The material
conception of the Lord is not counted in the list of His factual forms. As Paramätmä, or
Supersoul, the Lord is within each and every material form, even within the atoms, but
the outward material form is but an imagination, both for the Lord and for the living
being. The present forms of the conditioned souls are also not factual. The conclusion is

Canto 1 Page 448

being. The present forms of the conditioned souls are also not factual. The conclusion is
that the material conception of the body of the Lord as viräö is imaginary. Both the Lord
and the living beings are living spirits and have original spiritual bodies.

Sarartha Darsini tika

“The universal form of the Lord has been recommended as the first type of worship in the
Second Canto and other places with such verses as pätälam etasya hi päda-mülam: Pätäla is
the base of his feet. (SB 2.1.26) Why is this not considered an avatära of the Lord?” This
verse answers.
This material realm, composed of collective and individual universes, is a material form of
the Lord who has a spiritual form of consciousness (cid-ätmanaù), and is devoid of a
material form (arüpasya). This material form is composed of the material guëas and the
elements from mahat-tattva to earth (mahadädibhiù) situated on the paramätmä as its basis
(ätmani). In other words this universal form composed of matter is not counted among
the avatäras such as Matsya and Kürma composed of viçuddha-sattva.

Bhavartha Dipika
vimucyata iti yad uktaà tatra kathaà deha-dvaya-sambandhe sati tad vimuktir ity äçaìkya
deha-dvaya-sambandhasya bhagavan-mäyotthävidyä-vilasitatväd etac chravaëädi-janita-
vidyayä tan-nivåttir upapadyata ity äçayenäha, etad iti païcabhiù. arüpasya cid eka-
rasasyätmano jévasyaitat sthülaà rüpaà çaréraà bhagavato yä mäyä tasyä guëair mahad-
ädi-rüpair viracitam. kva ätmani. ätma-sthäne çaréraà kåtam ity arthaù.

Çré Subodhiné:
This “Btahmanda body” is the body of our Lord! This “body" is there, due to the
superimposition of the quality of "Satwa" in our Lord, who is Brahman! Without a body,
an “Aatma" cannot attain the "expression of thought" (Vrithilaabham) anywhere!

By itself, “Brahman" has no “form". as "Brahman." is “Chidaatima" — Jnana or

consciousness itself! Only an inanimate gross object can have a "form". The syllable “Hi"
(yes indeed) is used here to emphatically state, that Brahman or “Chaitanya" has no
“form"!

A doubt arises here, that if Brahman has no “form", how is Brahman called here, as the
“body of Brahmaanda" (Universe). This is answered by telling, that “Maya
Gunairvirachitam" - i.e. this is “called” through our Lord's “Maya" power and “the
qualities" (Gunas) emerging out of this power of our Lord. In the Vaishnava Tantra. it
has been explained, that “Maya" is the power (Sakthi) of our Lord. This Maya has three
qualities in it viz. Satwa, Rajas and Tamas. Maya has originated the primordial principles
and others. These great spiritual principles born out of Maya, which is a power of our
Lord, have made in their own “body", out Lord's “body”, by manifesting it! i.e. It Is they,
who have originated this body of our Lord! Hence this Universe is the “body" of our
Lord, and our Lord resides in this “body". Hence, this Lord is to be served and
worshipped - as not only, He has become this vast Universe, but also resides within it!

Then, our Lord exercising His compassion on these “great principles" (Mahaat Tatwa)
has manifested Himself. and He resides in this Universe like the ’fire" in the iron ball!
This should be clearly understood! The word “Roopam" (form) indicates “body"
(Sareera). This thought process is akin to the “thought" (philosophy) of the “qualified -
monism’ system (Visishtadwaita).

The Universe is the “subject” for all “activities” and this Universe has, (1) form (Roopa),

Canto 1 Page 449

The Universe is the “subject” for all “activities” and this Universe has, (1) form (Roopa),
(2) part of Brahman (Amsa) and (3) this is the “task" (Kaaryam).

Brahman is the cause also, and also the “whole" (Amsi). Hence, it is different from this
Universe, and this philosophy is indeed appropriate.

A doubt is arising here, as to whether Brahman is really different from this Universe, as
it Is the "cause" (Kaaran) for the origination of this Universe! Answering this, in is said,
that it is Brahman, which is being explained, and it is the most important “Tatwa" or
principle. Brahman has been described as having the "role" of rulership of this Universe,
which, at any rate, is not the “role or duty”, which is the “burden" of the gross “Jeevas"!

In this verse, a clear description of the "body" has been made (Roopam). Sri Soota has
said all this, with his own way of understanding (perhaps it is all like this). In reality, it is
Brahman only, which has become. And is everything. Sri Soota, has also told here, that
by itself. Brahman is “formless" as it is in reality “Chaitanya" (Jnaanswaroopa —
consciousness).

A doubt arises, that this “universal form" is "gross", and how can it have the reflection or
sameness of Brahman? (Which is "Chaitanya" or consciousness). If we were to accept the
thought, that Brahman has entered into this Universe, as the "fire" in an iron ball, then
the aspect of ‘consciousness" (Chaitanya) should also be seen in this otherwise “gross"
Universe! This “body" is seeable and gross too! And, if our Lord's "ingress" is not there in
this Universe, how can we, then, call this Universe as the “body" of Brahman? This
question (doubt) is answered, through the following verse.

Krama Sandarbha
tadevametäni säkñädrüpäëyäviñöarüpäëi copadiçya upäsanärthaà çästreëa
bhagavatyaåopitaà rüpamupadiçati etadrüpamiti. arüpasya präkåtarüpäsambaddhasya
mäyäguëairvviracitamevaitajjagadäkäraà rüpam. taccätmani jéva eva viracitaà
tatsambandhatayaiva kalpitaà na tu parameçvarasambandhatayetyarthaù.
asaìgädanäsaìgäcceti bhävaù.

Having taught the direct forms of the Lord and the empowered forms as well, he teaches
about the form imposed on the Lord according to scriptures for worship. This is a form of
the universe made of mäyä’s guëas, not related to the form of the Lord which is not
related to matter (arüpasya). It is produced in jéva (ätmani), by a relationship with the
jéva, and not by relationship with Paramätmä.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.31

yathä nabhasi meghaugho

reëur vä pärthivo 'nile
evaà drañöari dåçyatvam
äropitam abuddhibhiù

Word-For-Word Meanings
Canto 1 Page 450
Word-For-Word Meanings
yathä—as it is; nabhasi—in the sky; megha-oghaù—a mass of clouds; reëuù—dust; vä—as
well as; pärthivaù—muddiness; anile—in the air; evam—thus; drañöari—to the seer;
dåçyatvam—for the purpose of seeing; äropitam—is implied; abuddhibhiù—by the less
intelligent persons.

SP Translation
Clouds and dust are carried by the air, but less intelligent persons say that the sky is
cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the
spirit self.

VCT translation
Just as unintelligent people attribute clouds to be the sky and particles of dust are
attributed to be the air, so unintelligent people see the universe, the visible form of the
Lord as the Lord.

VA translation
“Like the “ignorant" (Ajnana) persons impute the nature of “Clouds" in the sky. which
has no form of it's own. (i.e. as having “forms") or the presence of the dust prticles of this
earth on "air" (Vayoo), in the same way, the “seen gross nature" of this Universe is
imputed as the real “form and nature” of the Universal Purusha (or our Lord) who is the
One, who is seen or who sees."

Summary of verse:

Purport
It is further confirmed herein that with our material eyes and senses we cannot see the
Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the
material body of the living being. We look to the outward covering of the body or subtle
mind of the living being, but we cannot see the spiritual spark within the body. So we
have to accept the living being's presence by the presence of his gross body. Similarly,
those who want to see the Lord with their present material eyes or with the material
senses are advised to meditate on the gigantic external feature called the viräö-rüpa. For
instance, when a particular gentleman goes in his car, which can be seen very easily, we
identify the car with the man within the car. When the President goes out in his
particular car, we say, "There is the President." For the time being we identify the car
with the President. Similarly, less intelligent men who want to see God immediately
without necessary qualification are shown first the gigantic material cosmos as the form
of the Lord, although the Lord is within and without. The clouds in the sky and the blue
of the sky are better appreciated in this connection. Although the bluish tint of the sky
and the sky itself are different, we conceive of the color of the sky as blue. But that is a
general conception for the laymen only.

Sarartha Darsini tika

To what can this be compared? Just as a group of clouds are attributed to the sky or
particles of dust are attributed to the air, so this universal form is attributed to the Lord. It
is like a man on a pedestal being called “the pedestal.” The universal form, situated in the
Lord is called the Lord. This is the meaning. What is seen (dåçyatvam), what is controlled
by the Lord, is attributed to be the seer or the controller, the Lord (drañöari) who is

Canto 1 Page 451

by the Lord, is attributed to be the seer or the controller, the Lord (drañöari) who is
actually invisible, by foolish people (abuddhibhiù). Though sky and air are invisible, we
see the sky because it is blue or the air because it is dusty. The adventitious qualities of
cloud and dust which are visible are attributed to be the sky and air which are actually
invisible, because they become visible through the clouds and dust. Thus the meaning
here is that the Lord, visible as the universe, is thus worshipped by the yogés situated at
the beginning stage of practice.

Bhavartha Dipika
katham ity apekñäyäà svarüpävaraëena tad adhyäsata iti sadåñöäntam äha, yatheti. yathä
väyv-äçrito meghaugho nabhasyäkäçe ’buddhibhir ajïair äropitaù. yathä vä pärthivo reëus
tad gataà dhüsaratvädy-anile. evaà drañöary ätmani dåçyatvaà dåçyatvädi-dharmakaà
çaréram äropitam ity arthaù.

Çré Subodhiné:
Our Lord is “the seer”, who has this "Universe” as His "body”. He sees everything.
Though this "universal body" is visible, even then, the "seer", who is our Lord, has
permeated this entire Universe. In this world, an object is called as the “seen" one when
it is different from the one who “sees" (seer).

The great and noble sages see our Lord in this vast "universal body” (Brahmaanda) as
“fire" in an iron ball. But foolish persons, impose the “seen" on our Lord, who is the "seer"

A doubt arises here. How does this “opposite" quality appear or be seen? i.e. How the
Lord, who is "unseen" is considered as the "seen”? Answering this, it is said, with an
example, that, in reality “space” is unseen, but "clouds" are seen in the space (sky). How
does this perception cake place? The purport of this, is that as the “clouds" are seen in
the “unseen" space, in the same way, the “Universe", which is the “body” of Brahman is
regarded as the seeable and gross i.e. these two “qualities” are imposed on the Universe
(Brahnuanda).

Like the persons who see only the “clouds”, do not perceive the vast expansive nature of
space (Aakaasa), in the same way, foolish persons see this body of our Lord viz, the
Universe, as material and natural in character (Ptakrutil. These persons do not get the
knowledge of the “consciousness" (Chetanatai of this “universal body" of our Lord. Due
to this “ignorance", can we say, that our Lord is not present in this Univetsal body? In
other words, the space is not seeable, but the clouds are seen, and the clouds are seen as
imposed on “space". Likewise, our Lord is not seen, but we are able to see the “Universe"
in Him; and the “quality" of this Universe gets “imposed" on our Lord. By explaining like
this, this example is seen as inappropriate. How? In the example, the quality of the
“unseen" is seen as imposed on the “seen" one! But on the contrary, the quality of the
“seen” is seen imposed on the “unseen”! In this way, the example given is not
appropriate. Hence another example is given.

Wind" (Vayoo) is not “seeable” at all, but anyone can see the dust particles in it - as
imposed. When a storm rages, we would see thick layers of dust, and we may think, that
all of this “dust” belongs to the “wind” only - this sort of thinking arises due to delusion
of one's mind. In reality, however, the “dust” belongs to the earth. In the same way, here,
the “seen” is imposed on the “unseen”, (i.e. the quality thereof). Thus, there is the
imposition of the “seen” on the Universe (Brahmaanda) also.

It is said, that one should treat the “word” like one should treat the “Kaamadhenu” (the

Canto 1 Page 452

It is said, that one should treat the “word” like one should treat the “Kaamadhenu” (the
divine wish-fulfilling cow). In the same way, one should worship our Lord in this form of
the Universe (Brahmaanda). If, with this view, the Universe is considered as being
“imposed" on our Lord, it is said here, that the quality of being “seen" is imposed on the
Brahman! But this is also not right. If this body of the Universe is seen as “imposed" on
Brahman (although this is not so), then the Yogi will never be able to have the “Darsan"
of our Lord! Due to this, this universal body of Brahmaanda cannot be explained as
“imposed” on Brahman! We should not regard the “universal body” as different from
“Brahman” and also consider it, as the “seen and gross". Why? Because, this universal
body (Brahmaandam) is the form of Brahman only!

It is said, that it is only a “delusion" to regard the “Universe" as merely “gross and inert”
(Jadatwam). It is essential and important to have the intellectual realization, that it is
only our Lord, who has become this Universe. It is also important to have the
realization, that the "Jeeva" is also our Lord only (Bhagavad Buddhi) i.e. To regard the
“Jeeva” (individual soul) as a mere “Jeeva” is not right or important. This is being told,
through the following verse.

Krama Sandarbha
tarhi kathaà tasyaitadrüpamityuktam. pätälametasya hi pädamülamityaòinä ca tathä
varëayitavyam. ucyate aìgadåñöyapekñayä tadupäsanäthaà tadadhyäsenaivetyäha yatheti.

What is this form? It will be described later (SB 2.1.26) with Pätäla constituting its feet.
Parts of the universe are imposed on the limbs of the Lord for worship.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.32

ataù paraà yad avyaktam

avyüòha-guëa-båàhitam
adåñöäçruta-vastutvät
sa jévo yat punar-bhavaù

Word-For-Word Meanings
ataù—this; param—beyond; yat—which; avyaktam—unmanifested; avyüòha—without
formal shape; guëa-båàhitam—affected by the qualities; adåñöa—unseen; açruta—unheard;
vastutvät—being like that; saù—that; jévaù—living being; yat—that which; punaù-
bhavaù—takes birth repeatedly.

SP Translation
Beyond this gross conception of form is another, subtle conception of form which is
without formal shape and is unseen, unheard and unmanifest. The living being has his
form beyond this subtlety, otherwise he could not have repeated births.

VCT translation
Superior to the gross universal form is that form which is invisible, devoid of the
specific bodily parts, since it cannot be seen or heard. This is like the subtle body of

Canto 1 Page 453

specific bodily parts, since it cannot be seen or heard. This is like the subtle body of
the jéva, which in the instrument of rebirth for the jéva.

VA translation
“The “Jeeva” is the other “subtle" principle apart from the “universal body"
(Brahmaanda Sareera). This “Jeeva" is enveloped through the natural and countless
qualities, with hands, legs, and prominent and present in limitless '‘forms" (Aakar).
These Qualities, although unseen, are not “gross" (Jada). This “Jeeva” is not our Lord's
form as the Vedas have not told so. On accepting and regarding this “Jeeva” in this way,
it gets again and again, both births and deaths.”

Summary of verse:

Purport
As the gross cosmic manifestation is conceived as the gigantic body of the Lord, so also
there is the conception of His subtle form, which is simply realized without being seen,
heard or manifested. But in fact all these gross or subtle conceptions of the body are in
relation with the living beings. The living being has his spiritual form beyond this gross
material or subtle psychic existence. The gross body and psychic functions cease to act as
soon as the living being leaves the visible gross body. In fact, we say that the living being
has gone away because he is unseen and unheard. Even when the gross body is not
acting when the living being is in sound sleep, we know that he is within the body by his
breathing. So the living being's passing away from the body does not mean that there is
no existence of the living soul. It is there, otherwise how can he repeat his births again
and again?
The conclusion is that the Lord is eternally existent in His transcendental form, which
is neither gross nor subtle like that of the living being; His body is never to be compared
to the gross and subtle bodies of the living being. All such conceptions of God's body are
imaginary. The living being has his eternal spiritual form, which is conditioned only by
his material contamination.

Sarartha Darsini tika

Just as yogés worship the visible form of the universe as the Lord, even though it is
material, oher yogés worship a subtle form of the universe as the Lord, even though it is
also material. These forms are described later:

amuné bhagavad-rüpe mayä te hy anuvarëite

ubhe api na gåhëanti mäyä-såñöe vipaçcitaù

The wise do not accept these two forms of the Lord described by me since they are
composed of matter. SB 2.10.35

indrädayo bähava ähur usräù karëau diçaù çrotram amuñya çabdaù

näsatya-dasrau paramasya näse ghräëo ’sya gandho mukham agnir iddhaù

The devatäs such as Indra are his arms. The devatäs of the directions and the organ for
hearing arise from his ears. Sound arises from his organ of hearing. The Açvinis and the
organ for smelling arise from his nostrils. Fragrance arises from his organ of smelling.
Flaming fire is his mouth. SB 2.1.29

vijïäna-çaktià mahim ämananti sarvätmano ’ntaù-karaëaà giritram

Canto 1 Page 454

vijïäna-çaktià mahim ämananti sarvätmano ’ntaù-karaëaà giritram
açväçvatary-uñöra-gajä nakhäni sarve mågäù paçavaù çroëi-deçe

They say that mahat-tattva is his citta. Rudra is his false ego. Horses, mules, camels and
elephants are his nails. All animals are his hips. SB 2.1.35

The subtle form is different from the gross form of the universe. It is actually invisible or
subtle (avayktam) because it is devoid of specific forms (avyüòha-guëa-båàhitam); it does
not have evolved hands and feet. Why? It is not like things with form, like you, I or Indra
who can be seen and heard (adåsöäçruta-vastutvät). What is the proof of its existence? The
subtle body is the proof. The word jéva should be understood to mean the imposition on
the jéva of the subtle body.

“The gross body of the jéva is his false designation for enjoyment in this world. Why do
we need to make another false designation?” Because by this subtle body the jéva takes
repeated births, involving leaving a body, entering a body and remaining in a body. This
would be impossible without the subtle body.

These forms are attributed to be the Lord, but are not actually the Lord, because both the
gross and subtle bodies are material and their souls are the jévas individually and
collectively. It is said:

viräò hiraëyagarbhaç ca käraëaà cety upädhayaù |

éçasya yantribhir hénaà turéyaà tat pracakñate ||

The universal form of matter, Hiraëyagarbha (the form of the collective jévas), as the
cause of the universe, is false. The state of the Supreme Lord is aid to be devoid of such
limitations

And the Bhägavatam says that both these forms should not be worshipped as quoted
above with amuni bhagavad-rüpe. (SB 2.10.35)

Bhavartha Dipika
kià ca ataù sthüläd rüpät param anyad api rüpam äropitam ity anuñaìgaù. kathaà
bhütaà tat. yad avyaktaà sükñmam. tatra hetuù, avyüòha-guëa-vyühitam. vyühaù kara-
caraëädi-pariëämaù. tathä avyüòhä apariëatä ye guëäs tair vyühitaà racitam. äkära-
viçeña-rahitatväd avyaktam ity arthaù. etad eva kutas taträha. adåñöäçruta-vastutvät. yac
cäkära-viçeñavad vastu tad asmad ädi-vad dåçyate. çrüyate vä indrädi-vat. idaà tu na tathä.
tarhi tasya sattve kià pramäëaà taträha. sa jévo jévopädhiù “jévo jévena nirmukto” “jévo
jévaà vihäya” haty-ädau jévopädhau liìga-dehe jéva-çabda-prayogät. jévopädhitayä
kalpyata ity arthaù. nanu sthülam eva bhogäyatanatväj jévasyopädhir astu kim anya-
kalpanayety ata äha. yad yasmät sükñmät punar bhavaù punar janma.
utkräntigatyägaténäà tena vinäsambhaväd iti bhävaù.

Çré Subodhiné:
In the previous verse, the universal body was described. Now, more “subtler" than this
body, the “principle", which is not possible to be understood, through the “senses", which
is "unseen" Avyakta), and which is “enveloped” by natural qualities (Gunas) and with
“forms” equipped with bands, legs etc., is being spoken of. Which is this principle? The
answer is Riven that this is “Jeeva" —which of course, is not the 4th independent entity
apart from the gross objects and our Lord, what is it's nature? It is not “gross" (Jada). If it
was like any other "gross” object, we cold have seen it through our eyes. Is it then of the
'form" (Roopa) of our Lord? if this was so, it would have been described in the Vedas and
Other scriptures, as such! We cannot also say, that this “Jeeva” is a “false entity” (i.e.
Canto 1 Page 455
Other scriptures, as such! We cannot also say, that this “Jeeva” is a “false entity” (i.e.
which really does not exist), like the horn of a rabbit (as a rabbit has no "horn”) - as
“actions” are done by the “Jeeva”, because of it being "truthful” (i.e. existing). Thus,
logically it can be construed to “exist”, due to it’s "actions"! In this way, when the Jeeva
is neither a "gross physical object” nor “our Lord Himself" then the remaining “entity"
can be only be the "Jeeva”.

Commentators say, that (he "Jeeva" has the “imposed” (Upaadhi) body of the ‘Linga
Sareera" (astral body). This is not correct, as the "Jeeva" is a pan of our Lord (Brahman)
and due to this, it’s "connection" with the “astral” body is not appropriate. Hence, it is
concluded, that the "Jeeva” is totally different from the “causal, subtle or astral" bodies,
which are seen, apart from the “physical" body.

Moreover, our present topic, is to describe our Lord and not of the “Jeeva". The “Jeeva”
cannot exist separately from our Lord, as it is an “Amsa" (part) of our Lord.

If we were to accept, that by the word “Jeeva", what Is meant is the “astral" body, then, it
has been said. In the Vedas that, “At death, the astral body gets out, after the “Jeeva" has
gone out". From this it is clear, that this “astral" body is separate from the “Jeeva". This
would also enable us to appreciate and admit that, the "Jeeva" could take several “births".
In the Puranaas and in the world, we have heard that, in the first instance, this “Jeeva"
was a celestial being (Deva) and it became, at this time, a “human being". Hence, it has
taken again another “Birth". Without accepting the fact of the “Jeeva" and the “astral"
body to be separate, no one can accept the fact of rebirth! Hence, we should conclude by
saying. Thai this “subtle Jeeva" is an “imposition" (Upaadhi) on our Lord only. In other
words this “Jeeva" is progressed and protected by our Lord only!

What is the purport of this, then? — as per the next verse.

Krama Sandarbha
tasya yathä sthülaà rüpaà tathä sükñmamapétyäha ataù paramiti. ataù sthülädrüpät
param anyadapi yadavyaktaà sükñmaà tasya rüpam. sükñmatve hetuù adåñöeti.
adåñöatvädadåñöamityanyato ’pyaçrutatvaçcetyarthaù. tatra hetuù avyüòheti.
aspañöaçabdädiguëamityarthaù. yad yasmädeva rüpäddhetoù yadaàçäveçenetyarthaù. sa
jévo ’pi punarbhavo bhavati punaù punarjjanmädikaà labhata ityarthaù. tadapi
mäyäguëairvviracitamiti pürvveëaëuñaìgaù. pürvvavadupäsanärthamevedaà
rüpamäropitamiti bhävaù. vakñyate ca “amuné bhagavadrüpe mayä te hyanuvarëite. ubhe
api na gåhëanti mäyäsåñöe vipaçcita” iti.

As there is a gross form of the universe, there is also a subtle form. That is described in
this verse. There is another form (param) other than the gross form. It is very subtle
(avyaktam) in form. The cause of its subtleness is that it is invisible (adåñöa). It is unseen
by others and also unheard by others. This is because qualities like sound etc. are difficult
to detect (avyüòha). Because of this form (yat), being an aàça of the Lord, the jéva takes
repeated births. This form is also made of material guëas, as mentioned in verse 1.3.30. As
with the gross form, this form is imagined, for purposes of worship. It said:

amuné bhagavad-rüpe mayä te hy anuvarëite

ubhe api na gåhëanti mäyä-såñöe vipaçcitaù

Neither of the above forms of the Lord, as just described unto you from the material angle
of vision, is accepted by the pure devotees of the Lord who know him well. (SB 3.10.35

Canto 1 Page 456

of vision, is accepted by the pure devotees of the Lord who know him well. (SB 3.10.35

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.33

yatreme sad-asad-rüpe
pratiñiddhe sva-saàvidä
avidyayätmani kåte
iti tad brahma-darçanam

Word-For-Word Meanings
yatra—whenever; ime—in all these; sat-asat—gross and subtle; rüpe—in the forms of;
pratiñiddhe—on being nullified; sva-saàvidä—by self-realization; avidyayä—by ignorance;
ätmani—in the self; kåte—having been imposed; iti—thus; tat—that is; brahma-
darçanam—the process of seeing the Absolute.

SP Translation
Whenever a person experiences, by self-realization, that both the gross and subtle bodies
have nothing to do with the pure self, at that time he sees himself as well as the Lord.

VCT translation
When the gross and subtle material forms, which are impositions on the soul in
ignorance, are removed by the realization of the devotees, one can realize brahman.

VA translation
“This perception of “Jeeva", which is gross and subtle in die place of "Aatma" caused by
one's “ignorance" (Avidhya) ceases to exist, when the devotee experiences the supreme
truth of Brahman (our Lord). When a devotee attains this state, be sees "Brahman"
everywhere, and is not aware of being the gross “Jeeva" at all!"

Summary of verse:

Purport
The difference between self-realization and material illusion is to know that the
temporary or illusory impositions of material energy in the shape of gross and subtle
bodies are superficial coverings of the self. The coverings take place due to ignorance.
Such coverings are never effective in the person of the Personality of Godhead.
Knowing this convincingly is called liberation, or seeing the Absolute. This means that
perfect self-realization is made possible by adoption of godly or spiritual life. Self-
realization means becoming indifferent to the needs of the gross and subtle bodies and
becoming serious about the activities of the self. The impetus for activities is generated
from the self, but such activities become illusory due to ignorance of the real position of
the self. By ignorance, self-interest is calculated in terms of the gross and subtle bodies,
and therefore a whole set of activities is spoiled, life after life. When, however, one
meets the self by proper culture, the activities of the self begin. Therefore a man who is

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meets the self by proper culture, the activities of the self begin. Therefore a man who is
engaged in the activities of the self is called jévan-mukta, or a liberated person even in
the conditional existence.
This perfect stage of self-realization is attained not by artificial means, but under the
lotus feet of the Lord, who is always transcendental. In the Bhagavad-gétä the Lord says
that He is present in everyone's heart, and from Him only all knowledge, remembrance
or forgetfulness take place. When the living being desires to be an enjoyer of material
energy (illusory phenomena), the Lord covers the living being in the mystery of
forgetfulness, and thus the living being misinterprets the gross body and subtle mind to
be his own self. And by culture of transcendental knowledge, when the living being
prays to the Lord for deliverance from the clutches of forgetfulness, the Lord, by His
causeless mercy, removes the living being's illusory curtain, and thus he realizes his own
self. He then engages himself in the service of the Lord in his eternal constitutional
position, becoming liberated from the conditioned life. All this is executed by the Lord
either through His external potency or directly by the internal potency.

Sarartha Darsini tika

If this is actually all material how can we see brahman? This verse answers. These two
material forms gross and subtle are removed. This means that the non-material form of
the lord is not removed. These forms are removed by the realization (samvidä) of the
Lord’s devotees (sva). Why are these to forms not situated in the Lord? These forms are
imposed on the jéva by ignorance, and are not situated in the Lord. It is said:

dehähaìkäraëäd dehädhyäso jéve hy avidyayä |

na tathä jagad-adhyäsaù paramätmani yujyate ||

The imposition of body exists in the jéva by ignorance, by identifying with the body.

In this manner, the universe is not imposed upon the Paramätmä. With the removal of
these two material forms, one can seen brahman.

Bhavartha Dipika
tad evam upädhi-dvayam uktvä tad apavädena jévasya brahmatäm äha, yatreti. yatra yadä
ime sthüla-sükñme rüpe sva-saàvidä çravaëa-mananädi-bhaktyä svarüpa-samyag-jïänena
pratiñiddhe bhavataù. jïänena pratiñedhärhatve tam eva hetum äha. avidyayätmani kåte
kalpite iti hetoù. tad brahmä. tadä jévo brahmaiva bhavatéty arthaù. kathaà bhütam.
darçanaà jïänaika-svarüpam.

Çré Subodhiné:
In reality, everything is our Lord only. There is no “gross” object (Jada) or the “Jeeva"!
The perception of both “gross" objects, and the “Jeeva" is due to ignorance (Avidhya).
This "ignorance" makes us see both “Jada and Jeeva" in the "Aatma". The knowledge,
that both of these viz, the "gross and the Jeeva" fades away, no sooner a devotee is able in
realize or experience Brahman Without experiencing “Brahman", everywhere and in
everything, the knowledge of "gross and the Jeeva" will continue to be seen and
experienced, separately. Only when the experience of Brahman takes place. A devotee is
able to see and realize “Brahman” everywhere in the reality and truth!

When a devotee is able to cross the feeling or knowledge that “this is a gross object, this
is a Jeeva" i.e. he destroys this knowledge and perception of “division" (Bheda), then
only, he is able to experience “Brahman". And after attaining the experience, he is
blessed to see “Brahman" everywhere, and the earlier "ignorant" perception of the “gross
objects and Jeeva” gets destroyed, once and for all.
Canto 1 Page 458
objects and Jeeva” gets destroyed, once and for all.

What would be the “result" (benefit) of perceiving this “Brhaman"? When does this
"gross Jeeva" cease to perceive the divisions and see "Brahman” only? Both of these are
explained through the following verse.

Krama Sandarbha
atha jévasvarüpe bhagavatsvarüpe ca tatsambandhaà värayati pürvvädhyäyoktaà brahma
ca lakñayati yatreti dväbhyäm. yatra yasmin darçane sthülasükñme rüpe çarére svasaàvidä
jévätmanaù svarüpajïänena pratiñiddhe bhavataù. kena prakäreëa vastuta ätmani te na sta
eva, kintvavidyayaiväsmani kåte adhyaste iti etatprakäreëetyarthaù. tad
brahmadarçanamiti yattadoranvayaù. brahmaëo darçanaà säkñätkäraù. yatra
svasaàvidetyuktyä jévasvarüpajïänamapi tadäçrayameva bhavatéti tathä kevalasvasaàvidä
te niñiddhe na bhavata iti ca jïäpitam. tatçca jévata
evävidyäkalpitamäyäkäryyasambandhamithyätvajïäpakajévasvarüpasäkñätkaraëatädätmyä
pannabrahmasäkñätkäro jévanmuktiviçeña ityarthaù. édåçameva tanmuktilakñaëaà
çrékäpileye muktäçrayamityaòicatuñöaye darçitam. tasmädasya
prärabdhakarmmamäträëämanabhiniveçenaiva bhogaù. evamevoktaà “tatra ko mohaù
kaù çokaù ekatvamanupaçyata” iti.

These forms are not related to the svarüpa of the jéva or Bhagavän. Brahman described in
the previous chapter is mentioned in two verses. The gross and subtle forms are removed
by svarüpa-jïäna of the jéva (sva-saàvidä). These forms are not situated in the ätmä, but
imposed on the ätmä by ignorance. Knowledge of svarüpa is not enough. The knowledge
must take shelter of Brahman. Realization of the jéva’s svarüpa, which negates as false the
relationship with mäyä produced by ignorance becomes realization of Brahman by ätmä’s
identity with it. This is a special type of jivanmukta.

Préti Sandarbha 4:
The characteristics of this impersonal liberation are described by Kapila in four verses (SB
3.28.35-38).

muktäçrayaà yarhi nirviñayaà viraktaà

nirväëam åcchati manaù sahasä yathärciù

ätmänam atra puruño ’vyavadhänam ekam

anvékñate pratinivåtta-guëa-pravähaù

When the mind of the foolish yogé, still under the shelter of the Lord, becomes devoid of
material objects and is detached from all material objects, that mind suddenly gets tamed,
just as a flame weakens without oil and wick. The jéva, having destroyed misconceptions
of his body, then sees Paramätmä without coverings. (SB 3.28.35)

He does not enjoy because he is not covered by prärabdha-karmas at all. It is said tatra ko
mohaù kaù çoka ekatvam anupaçyata: for one who sees oneness in all beings and attains
him, what delusion can exist? (Éçopaniñad 7)

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
Canto 1 Page 459
Lord (virat-rupa) and the jiva are actually imaginary
1.3.34

yady eñoparatä devé

mäyä vaiçäradé matiù
sampanna eveti vidur
mahimni sve mahéyate

Word-For-Word Meanings
yadi—if, however; eñä—they; uparatä—subsided; devé mäyä—illusory energy; vaiçäradé—
full of knowledge; matiù—enlightenment; sampannaù—enriched with; eva—certainly;
iti—thus; viduù—being cognizant of; mahimni—in the glories; sve—of the self; mahéyate—
being situated in.

SP Translation
If the illusory energy subsides and the living entity becomes fully enriched with
knowledge by the grace of the Lord, then he becomes at once enlightened with self-
realization and thus becomes situated in his own glory.

VCT translation
When mäya or ignorance weakens, the Lord bestows his mercy on the jéva. The jéva
becomes endowed with this treasure. The wise understand that, being situated in this
glorious position, this person is worthy of worship.

VA translation
"When this divine Maya power of our Lord, who is omniscient, withdraws it's hold of
ignorance on the Jeeva, and instead becomes gracious to become the divine nature of
"Vidhya” (Jnana = knowledge), then, this Jeeva, attaining the nature and form of
Brahman, gets established in his own blissful state, (Paramaananda) and becomes sacred
and worthy of

Summary of verse:

Purport
Because the Lord is the absolute Transcendence, all of His forms, names, pastimes,
attributes, associates and energies are identical with Him. His transcendental energy
acts according to His omnipotency. The same energy acts as His external, internal and
marginal energies, and by His omnipotency He can perform anything and everything
through the agency of any of the above energies. He can turn the external energy into
internal by His will. Therefore by His grace the external energy, which is employed in
illusioning those living beings who want to have it, subsides by the will of the Lord in
terms of repentance and penance for the conditioned soul. And the very same energy
then acts to help the purified living being make progress on the path of self-realization.
The example of electrical energy is very appropriate in this connection. The expert
electrician can utilize the electrical energy for both heating and cooling by adjustment
only. Similarly, the external energy, which now bewilders the living being into
continuation of birth and death, is turned into internal potency by the will of the Lord
to lead the living being to eternal life. When a living being is thus graced by the Lord, he

Canto 1 Page 460

to lead the living being to eternal life. When a living being is thus graced by the Lord, he
is placed in his proper constitutional position to enjoy eternal spiritual life.

Sarartha Darsini tika

Vaiçäradé refers to the Lord who is skilful (viçärada) at understanding what is beneficial
for his devotees. He thinks, “Let this jéva see me.” If the merciful desire of the Lord arises,
then he acts in this way. There is no other way. yam evaiña våëute tena labhyas tasyaiña
ätmä vivåëute tanuà sväm: the Lord reveals himself unto that person whom he alone
chooses. (Muëòaka Upaniñad 3.2.3) Or vaiçäradé matiù can mean “the person who thinks
of the Lord.” Thus the first line means “If Mäyä-devé withdraws her influence, then the
Lord favors the devotee” or “When Mäyä withdraws her influence, the jéva thinks of the
Lord.” The person, thinking in this way or endowed with the Lord’s mercy, is well
furnished (sampannaù), whereas others are poor. The wise understand that he who is
situated in this glorious position (sve mahimni) is worthy of worship (mahéyate).

Bhavartha Dipika
tathäpi bhagavan-mäyäyäù saàsåti-käraëa-bhütäyä vidya-mänatvät kathaà brahmatä
taträha, yadéti. yadéty asandehe sandeha-vacanam “yadi vedäù pramäëaà syuù” iti-vat.
vaiçäradé viçäradaù sarva-jïa éçvaras tadéyä devé saàsära-cakreëa kréòanté eñä mäyä yady
uparatä bhavati. kim ity uparatä bhavet taträha. matir vidyä. ayaà bhävaù, yävad
eñävidyätmanävaraëa-vikñepau karoti tävan noparamati. yadä tu saiva vidyä-rüpeëa
pariëatä tadä sad-asad-rüpaà jévopädhià dagdhvä nirindhanägni-vat svayam evoparamed
iti. tadä sampanno brahma-svarüpaà präpta eveti vidus tattva-jïäù. kim ataù. yady evaà
sve mahimni paramänanda-svarüpe mahéyate püjyate viräjata ity arthaù.

Çré Subodhiné:
This “Maya” power of our Lord, is at all times, related (joined) with our Lord, and is
considered as celestial or divine in nature. When it takes “rest" from exercising it’s
control over the "Jeeva", then it's bold on the Jeeva is released. But we cannot, at this
stage, say that, no more it’s reality is present But it withdraws only from it's previous
"hold” over the "Jeeva" and takes a new “blessing and gracinus" form and nature of
“Jnana and Vidhya" (knowledge). At this stage, the Jeeva attains the “profit” of realising
it's own “Aatic" (divine) nature.

When, it is in “action", it is called "Maya", and when it ceases to exert it's hold on the
"Jeeva", then the very same power of our Lord is called as "Vidhya"! This is the special
feature of our Lord’s power. When this power becomes "Vidhya" (knowledge), the "Jeeva"
loses it’s perception and knowledge (Buddhi) of being a "gross Jeeva" only, and it attains
it's own blissful state of the highest Aananda (Paramaananda). At this attainment, the
"Jeeva” becomes worshipful and sacred. It attains total freedom and independence,
which is natural to It's divine stature as Brahman. In this way, all the "gross Jeeyas" are
only the forms of our Lord Sri Hari.

Up to now, this glorious holy status of the Universe and the Lord (Purusha) along with
His associates/ servants have been explained.

In the same way, we should understand all other incarnations also. The birch and
actions (Leelas) of our Lord Sri Krishna, who is Sri Purushothama have been explained
only with a view to make us realize the divine nature of our Lord i.e. He, being the Lord
of the Universe. This is being told again through the following verse.

Krama Sandarbha

Canto 1 Page 461

athäntimäà brahmasäkñätkäralakñaëäà muktimäha yadéti. eñä jévanmuktidaçäyä sthitä.
viçäradena parameçvareëa dattä, devé dyotamänä matirvidyä tadrüpä mäyä
svarüpaçaktivåttibhütavidyävirbhävadväralakñaëä sattvamayé mäyävåttiù sä yadi uparatä
nivåttä bhavati tadä vyavadhänäbhäsasyäpi rähityät sampanno
labdhabrahmänandasampattireveti vidurmunayaù. tataçca tatsampattiläbhät sve mahimni
svarüpasampattävapi mahéyate püjyate prakåñöaprakäço bhavatétyarthaù.

The final state of liberation, characterized by realization of Brahman, is described. This

shining (devé) knowledge (matiù), being situated as a jévanmukta (eñä), bestowed by the
Lord (is viçäradé). The function of mäyä, which gives vidyä, situated in sattva, become
absent (uparatä). The wise understand that with the extinction of this obstacle one is
endowed with the bliss of Brahman. He becomes highly revered (mahéyate) because of the
wealth of his svarüpa (mahimni).

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.35

evaà janmäni karmäëi

hy akartur ajanasya ca
varëayanti sma kavayo
veda-guhyäni håt-pateù

Word-For-Word Meanings
evam—thus; janmäni—birth; karmäëi—activities; hi—certainly; akartuù—of the inactive;
ajanasya—of the unborn; ca—and; varëayanti—describe; sma—in the past; kavayaù—the
learned; veda-guhyäni—undiscoverable by the Vedas; håt-pateù—of the Lord of the heart.

SP Translation
Thus learned men describe the births and activities of the unborn and inactive, which is
undiscoverable even in the Vedic literatures. He is the Lord of the heart.

VCT translation
Thus, rejecting the two versions of the universal form, the wise glorify the highest
subject of the Vedas--the birth and birth and activities of the Supreme Lord, who
resides in the hearts of all beings (unlike the universal form), who has no material birth
and no material activities (unlike the jéva).,

VA translation
“In this way the birth and Leelas of out Lord, who is the Lord in the heart of everyone,
who is in reality "birthless" (Ajanma). and “action-less" (Akarma) is also a secret
imbedded in the Vedas! Devotees with good understanding (Viveka) have, indeed,
described our Lord, in this way only."

Summary of verse:

Purport
Canto 1 Page 462
Purport
Both the Lord and the living entities are essentially all spiritual. Therefore both of them
are eternal, and neither of them has birth and death. The difference is that the so-called
births and disappearances of the Lord are unlike those of the living beings. The living
beings who take birth and then again accept death are bound by the laws of material
nature. But the so-called appearance and disappearance of the Lord are not actions of
material nature, but are demonstrations of the internal potency of the Lord. They are
described by the great sages for the purpose of self-realization. It is stated in the
Bhagavad-gétä by the Lord that His so-called birth in the material world and His
activities are all transcendental. And simply by meditation on such activities one can
attain realization of Brahman and thus become liberated from material bondage. In the
çrutis it is said that the birthless appears to take birth. The Supreme has nothing to do,
but because He is omnipotent, everything is performed by Him naturally, as if done
automatically. As a matter of fact, the appearance and disappearance of the Supreme
Personality of Godhead and His different activities are all confidential, even to the
Vedic literatures. Yet they are displayed by the Lord to bestow mercy upon the
conditioned souls. We should always take advantage of the narrations of the activities of
the Lord, which are meditations on Brahman in the most convenient and palatable
form.

Sarartha Darsini tika

Evam means “thus rejecting these two material forms.” Although the Lord is not born he
is also born, according to the çruti text ajäyamäno bahudhäbhijäyate: not being born, the
Lord appears as many. (Mahä-näräyaëa Upaniñad) The Lord is not the doer, but performs
actions. According to çruti text na cäsya käryaà karaëaà ca vidyate: the Lord has no
senses and no body. (Çvetäçvatara Upaniñad 6.8) And as well çruti says sväbhäviké jïäna-
bala-kriyä ca: by his nature the Lord’s actions are endowed with knowledge and strength.
(Çvetäçvatara Upaniñad 6.8)

“But one also sees birth and actions of the jéva, who actually has no birth and no material
actions.” That is true. But the jéva’s birth and actions are related to matter, and the Lord’s
birth and actions are without relation to matter at all. This is the difference. These facts
about the Lord’s birth and actions are established in the all Vedas because they are the
highest, most excellent truths (veda-guhyäni.) This means that the facts about the jéva are
different, being inferior, because his birth and actions are related to matter. The Gétä also
says janma-karma ca me divyam evaà yo vetti tattvataù: he who remembers my birth and
actions as non-material does not take birth.(BG 4.9) Referring to the Lord as håt-pateù
(Lord in the heart, Paramätmä) indicates that the universal form is not considered among
the avatäras, since it does not reside in the heart.

Bhavartha Dipika
yatha jévasya janmädi mäyä evam éçvarasyäpi janmädi mäyety äha, evam iti. akartuù
karmäëi. ajanasya janmäni. håt pater antaryämiëaù.

Çré Subodhiné:
A doubt arises here. What is the difference between '‘Upadesa” (instruction) and
“Atidesa"? (telling, what has been told elsewhere). “Upadesa is the instruction, which
has been told initially and “Atidesa" is the instruction, which is well known and told
elsewhere, due to some reason. The “telling" of our Lord's incarnation as Purusha etc. is
“Upadesa", and telling the information about the birth, actions etc. of this “Purusha”, as
being of our Lord Sri Purushothama, is “Atidesa”.

Canto 1 Page 463

Only in "Brahman", such “contradictions" can rise viz, the birth of the "birthless Lord”,
and the Leela of the “action-less" Lord! - As our Lord follows always “opposite paths or
ways of action" (Virudda Dharmaasraya). By telling about our Lord’s qualities and
virtues, the glory and greatness (Mahaatrnyam) gel established. This glory has been
abundantly explained in the Vedas by the statement "such is the glory of this Lord”
(Yetaavanasya Mahima). Great saintly scholars have also described this quality of our
Lord viz. being of “opposing nature” at the same time!

A question arises here, as how these “opposing virtues” can comfortably co-exist,
without any opposition from each other in our Lord? This is answered by the reference
in this verse viz. even in the Vedas, our Lord's “birth and actions’ have been described in
a bidden secret way only. The full secret of our Lord’s glory has not been explained in
the Vedas also. Due to this, those who are “deluded” will always see this “contradiction"
of "opposite virtues" existing in our Lord, to reality, however, our Lord is capable of
taking on Himself, any type of form, nay, every type of form! In Brahman, there is no
trace of any type of contradiction on anything.

Moreover, our Lord is the Lord in dwelling in the “heart” of everyone. He is the
“inspirer" seated in the heart of everyone - in so many ways and natures Wherever, the
Lord “inspires" action in a particular way, there. He becomes of that “form" required for
the expressing of that particular inspiration. In this way He is both the “inspirer" and
“doer” of actions too!

How are our Lord's Leelas, birth etc. described by realized saints, though our Lord is
really “birthless and actionless”? what are the various Leelas of our Lord? What is the
real nature of our Lord (Swaroopa)? How can the Lord be known at all? These are all
dealt with through the following three verses, in reality, here, the answer is given to the
question asked by the sages earlier. (Chapter 1 - verse 12 - “Soota Janaasi Bhadram Te").

Krama Sandarbha
evaà bhagavattvaà darçayitvä brahmatvaà darçitam. nanu brahmänubhavenaiva yadi
muktiù syättarhi kathaà janmaguhyamityädinä tatkértanamätreëa saàsäravimokña
uktastaträha evamiti. yathaivävyavahitapürvvoktävidyämäyoparatäveva
brahmänubhavasampaté bhavataù, eva präkåtajanmakarmmarahitasya
håtpateùsarvvabuddhyagocarasya janmäni karmäëi ca kavayo varëayanti.
tattaduparatäveva tajjanmakarmmänubhavasampatté sädhakänäà bhavataù iti manyanta
ityarthaù. sampattiratra säkñällabdhiù. ata eva vedaguhyänéti. tathoktaà çrébhagavatä
“janma karmma ca me divyamevaà yo vetti tattvataù. tyaktvä dehaà punarjjanma naiti
mämeti so ’rjjune” iti. tathaiva teñu çréçukadevädénämapi brahmaniñöhaparityägenäpi
rägataù pravåttirvvarëayiñyate dvädaçe “svasukhanibhåtacetä” ityädau. ato
brahmavattannididhyäsanenaiva saàsära duùkhopakñayaù syättadanubhavasampatté ca
bhavata ityarthaù. påthagarthastvevamityasya vyavahitaväkyärthenaëvayaïogät kañöäya
sampadyate ceti.

Having shown Bhagavän, realization of Brahman has been shown. “If realization of
Brahman gives liberation, why is kértana alone said to give liberation from saàsära as in
verse 1.3.29?”

Just as the wealth of realization of Brahman and the destruction of avidyä arise as
previously described, the wise describe the births and activities of the Lord of the heart,
who is beyond everyone’s intelligence, devoid of material birth and activities. The birth
and activities become the direct acquisition of the sädhakas, when avidyä and realization

Canto 1 Page 464

and activities become the direct acquisition of the sädhakas, when avidyä and realization
of Brahman cease. This is the secret of the Vedas. The Lord says:

janma karma ca me divyam evaà yo vetti tattvataù

tyaktvä dehaà punar janma naiti mäm eti so ’rjune

The inclination to attraction to the Lord arises with rejection of fixation in Brahman for
Çukadeva and others. (BG 4.9)

sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo

'py ajita-rucira-léläkåñöa-säras tadéyam

vyatanuta kåpayä yas tattva-dépaà puräëaà

tam akhila-våjina-ghnaà vyäsa-sünuà nato 'smi

Let me offer my respectful obeisances unto the son of Vyäsadeva, Çukadeva Gosvämé, who
destroys of all sin, and who, though fixed in his own bliss with no distractions, became
attracted to the pastimes of Kåñëa and mercifully spread the Bhägavatam which describes
Kåñëa and reveals the rasa of his pastimes. (SB 12.12.69)

By concentration on the Lord as with Brahman, suffering ceases, and direct realization of
the Lord’s birth and activities takes place. Any different meaning gives rise to difficulty of
explaining the context of the statement.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.36

sa vä idaà viçvam amogha-lélaù

såjaty avaty atti na sajjate 'smin
bhüteñu cäntarhita ätma-tantraù
ñäò-vargikaà jighrati ñaò-guëeçaù

Word-For-Word Meanings
saù—the Supreme Lord; vä—alternately; idam—this; viçvam—manifested universes;
amogha-lélaù—one whose activities are spotless; såjati—creates; avati atti—maintains and
annihilates; na—not; sajjate—is affected by; asmin—in them; bhüteñu—in all living beings;
ca—also; antarhitaù—living within; ätma-tantraù—self-independent; ñäö-vargikam—
endowed with all the potencies of His opulences; jighrati—superficially attached, like
smelling the fragrance; ñaö-guëa-éçaù—master of the six senses.

SP Translation
The Lord, whose activities are always spotless, is the master of the six senses and is fully
omnipotent with six opulences. He creates the manifested universes, maintains them and
annihilates them without being in the least affected. He is within every living being and is
always independent.

Canto 1 Page 465

always independent.

VCT translation
The independent Lord, who has spotless pastimes, who has entered into all beings,
creates, maintains and destroys this universe. Being the master of the six senses, he
contacts the six sense objects ((sound, touch, form, taste, smell and thought) without
being affected.

VA translation
“Our Lord Sri Purushothama whose “Leelas" are imperishable and limitless, creates this
Universe, protects it. and also destroys it! Bui, He is always untouched fay joy,
infatuation etc. He is the indweller in each and every Being. In this way. He is totally
free and independent. He is the one, who experiences by Himself the essence of all
"Rasas" (taste - relish) arising out of the 6 senses coming into contact with the objects
and materials, with forms and Rasa (taste - relish - bliss)”

Summary of verse:

Purport
The prime difference between the Lord and the living entities is that the Lord is the
creator and the living entities are the created. Here He is called the amogha-lélaù, which
indicates that there is nothing lamentable in His creation. Those who create disturbance
in His creation are themselves disturbed. He is transcendental to all material afflictions
because He is full with all six opulences, namely wealth, power, fame, beauty, knowledge
and renunciation, and thus He is the master of the senses. He creates these manifested
universes in order to reclaim the living beings who are within them suffering threefold
miseries, maintains them, and in due course annihilates them without being the least
affected by such actions. He is connected with this material creation very superficially,
as one smells odor without being connected with the odorous article. Nongodly
elements, therefore, can never approach Him, despite all endeavors.

Sarartha Darsini tika

There are many other remarkable qualities of the Lord. First his unlimited power is
described. From far off, the Lord senses the six sense objects (ñäò-vargikam), but is not
attached to them. Why? He is the master of the six senses (ñad-guëeçaù). Or he is the
master of the six auspicious qualities (aiçvarya, vérya, yaças etc.) Thus he experiences
happiness arising from these six qualities.

Bhavartha Dipika
tarhi jévädéçvarasya kä viçeñaù. svätantryam eva viçeña ity äha, sa vä iti. ñäò-vargikam
indriya-ñaò-varga-viñayaà jighrati düräd eva gandhavad gåhëäti na tu sajjata ity arthaù.
kutaù. ñaò-guëeçaù ñaò-indriya-niyantä.

Çré Subodhiné:
The Lord, Sri Purushothama, who is the Lord of all objects and materials, certainly
creates this Universe, protects it, and also destroys the same. It is our Lord, who is the
“inspirer" of time, Karma (actions) and Swabhaava (natures). These three factors are
not independent, and that is why, these cannot create, preserve and destroy this
Universe, independently, by themselves (i.e. without our Lord).

Canto 1 Page 466

“Idam Viswam” - this Universe has been made with the 6 factors of (1) Akshara -
imperishable principle. (2) Kaala (time), (3) Karma (actions), (4) Swabhaava - nature.
(5) Prakruti - primordial nature and (6) Purusha - primordial Lord, In this way, the
Universe has been described to have been created in many ways. But in reality, this
Universe is created by our Lord only, as a "Leela”, (play) which is always successful,
perfect and fulfilling.

What is this “fulfillment”? If this creation was done only by the factors of rime, and the
imperishable principle (Akshara), without any desire on the part of our Lord, then it is
said, that such a creation will be a waste i.e. useless and not “fulfilling", (Saphala) as it
will lack “the inspiration and guidance” of our Lord, especially with reference to it's use,
benefits and order. But. for our Lord, all these tasks are not difficult at all as He does
everything, as a “Leela" (play). There is no end or limit to the Leelas. This Universe
becomes our Lord's “Bhogya" — object of enjoyment. It is said, that our Lord creates this
Universe like a farmer raises “paddy” (rice). protects it and eventually eats it also! This
Universe is termed as the “food- of our Lord (Yasya Brahma Cha Kshatram Cha Ubhe
Bhavata Odanaha). The factors of Akshara (imperishable) orinciole. lime (Kaala).
Karma. Swabhaava (nature) - are all the servants of our Lord, and they always function,
as per the "inspiration" of our Lord only. Hence, they, by themselves (i.e, independently)
are not useful for the creation, protection and destruction of this Universe.

If it is told, that (he “Jeeva" is also the “cater, enjoyer or consumer” (Bhoktha); and due
to this, is our Lord also same like these "Jeevas"? Answering this, it is said, that “Not at
all! The usual qualities associated with this Universe vez. qualities (Satwa etc.), sin,
blemish (doshamj form, infatuation etc. are not in our Lord. Hence, there is this vital
difference between the "Jeeva" and the Lord, The word “Asmin” (here) indicates the
fact, that Sri Soota was telling his own experience. In other words, our Lord resides in
this Universe, in an unattached way (form) and never gets any soft op attachment to it!
He is not attached to the 5 elements and also to the “Jeeva", who is only a “part" of Him!
It is conclusively told, that our Lord Is not attached either to the gross Universe or the
“Jeeva" also, A doubt arises here. We see, at all places and sides, various actions taking
place with their own causes. But our Lord is not seeable or seen at all! How can we
accept the fact, that such an unseen or unseeable Lord has created this Universe? It is a
rule, that till we are able to see "something’', we need not go and accept an “unseen'’
cause or effect! This applies to our Lord also! Answering this question, it is said that our
Lord has hid Himself in this Universe, and due to this, He is not seen! Nor shows
Himself up" as he is independent, His “Darsan" is not possible (unless he "desires” to
show himself up). Whatever Is “seen or seeable" is always under the control of others.
Our Lord cannot be controlled by anyone else hence, He is not seeable also!

Although, our Lord has hidden Himself it is He. having entered everywhere is also doing
everything. Perhaps we may hasten to conclude that our Lord also, like the “Jeeva”,
enjoys everything, along with the “Jeeva?". Witt this thought, if true, bring "blemish" to
our Lord? Will He also become like the Jeeva only? Moreover, if the Lord enjoys
everything, in the first Instance, will anything remain for the “Jeeva" to enjoy later? All
these questions and doubts are answered, that “Our Lord just smells only all the objects
of enjoyment of the 6 senses", The "Jeevas” enjoy all objects, through their senses i.e. the
"enjoyment” of the “Jeevas" is always through it's senses (Indriyas). The senses in turn,
always are prone to seek the enjoyments of materials and objects only. They do not seek
the “inspires" of such actions. The Jeevas cannot enjoy any objects without fragrance,
taste, smell etc. Only our Lord can “enjoy” without senses, or the sense of being the
“enjoyer". He only can enjoy without attachment or any quality (Satwa etc,).

Canto 1 Page 467

“enjoyer". He only can enjoy without attachment or any quality (Satwa etc,).

The purport of this analysis is, that the "Jeeva” cannot grasp or achieve the “inspirer"
(Dharmi) without it’s quality or avenue of enjoyment! But our Lord can accept both, the
“Dharma" (quality) and the “Dharmi” (the inspirer of these quality) i.e. He can accept
forms, smells etc. But the Jeeva comes into contact, for very little tune (for seconds)
only, through it's senses, the sense of enjoyment (Dharma), and that too a very small
portion of the object only. In other words the “Jeeva" cannot enjoy all the pans of an
object totally with it‘s senses. Only our Lord can enjoy all the objects of the senses, in a
total way, pertaining to touch, sound. Form, Rasa (relish) and smell! (Sparsa, Sabda,
Rooia, Rasa And Gandha).

Of course, our Lord accepts only the qualities and not the objects. In this world,
ordinary human beings can do this only with reference to “fragrance" of objects (i.e.
accepting the "quality" without possessing the "object"). The Jeeva can do this only
through the smell (nose). The 6 senses of the “Jeevas" viz. the ears, nose, longue, eyes,
the skin and the mind are intertwined with the 5 part "ignorance" (Avidhya) viz.
Attachment (1) to the body, (2) to the senses, (3) to the vital air (Prana), (4) to the
inner mind and (5) forgetting one’s own divine self (Swaroopa Vismriti). Due to this,
each of these senses have 5 divisions each, In this way, the 6 senses have 30 divisions
(6x5=30). The subject maner of these 30 divisions also is 30 in number viz. (1) 28
spiritual principles (Tarwam), (2) our Lord Himself and (3) His Bhakthi (28 + 2 =30).

In fact, it is our Lord only, who enjoys the essence of all these 30 types of “Rasas" (bliss).
The knowledge, which the mind is capable of knowing, and the “forms", which the
human eyes can see or understand — both of these cannot he fully grasped or seen, in
full (in every detail and in a total way) by a human mind or his eyes. In other words, a
“Jeeva" is not able to get, along with it's full knowledge, the full and total experience of
all objects/matcrials pertaining to the forms, taste, smell, sound and touch! The “Jeevas"
experience only a very small part of these and they never get the total experience. (That
is why, they repeat the same seeking total fulfillment which remains “as remote" at all
times). Our Lord does not have this “inability" as our Lord is the lord of the 6 qualities
(Gunas). As He is the Lord (Ishwara), our Lord is the designer and controller!. All these
objects/materials are under His control. Due to this, our Lord only has the capcity to
enjoy all these objects in a total and complete way, in all its “parts" (Sarvamsa).

In this way, our Lord's divine nature and His Leelas have been described. It is also said,
that the result or purpose of creation being, that it is the Lord, who really enjoys the
essence of all enjoyments and their bliss (Rasa).

In the aforesaid maimer, the most subtle “object” has beat described in a determined and
thoughtful way. In reality, however, our Lord is not an “Object” (Padaartharoopa) and
He cannot be realized as such (i.e. as an "object"). But those people, who claim with
"pride", that they have “known" our Lord are being described, through the next verse, to
he really not knowing our Lord only (Avunatam Vuanatham).

Krama Sandarbha
atha präkåtäsaìgarahitasyänandaikalélatvamäha sa iti.
ñaòbhiraiçvaryyädibhirguëairbhagäkhyairéñöe yaù sa ñaòguëeçaù ñäòvrgikaà jighrati teñu
nänäbhedatvädvargaömakeñu carati, yadbhaktänäà bhaktisukham. yadvä “tatte ’rhattama
namastutikarmma püjäkarmmasmåtiçcaraëayoù çravaëaà kathaïäm. saàsevayä tvayi
vineti ñaòaìgayä kià bhaktià janaù paramahaàsagatau labhete” ti

Canto 1 Page 468

vineti ñaòaìgayä kià bhaktià janaù paramahaàsagatau labhete” ti
çrématprahlädasammatyä ñaòaìgavargasaàsevätaù saïjävaà yat premabhaktisukhaà
tadeva jighrati anviñya äsvädayatétyarthaù. tataçca na cäsyeti tädåçatallélänabhijïänäà
kumanéñitve sa vedeti tädåçatallélätattvasya bhaktyekänubhavanéyatve saìgamanéyam. ata
eva atheha dhanya ityädéni suñöhu saìgatäni syuù.

The pure bliss of the Lord, devoid of material association is described. He who is the lord
of six great qualities (ñaò-guëeçaù) deals with the six types of service, since he is non-
different from their variety. This refers to the happiness of the devotees derived from
bhakti.

tat te 'rhattama namaù stuti-karma-püjäù

karma småtiç caraëayoù çravaëaà kathäyäm

saàsevayä tvayi vineti ñaò-aìgayä kià

bhaktià janaù paramahaàsa-gatau labheta

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are
offered, I offer my respectful obeisances unto you because without rendering six kinds of
devotional service unto You—offering prayers, dedicating all the results of activities,
worshiping you, working on your behalf, always remembering your lotus feet and hearing
about Your glories—who can achieve that which is meant for the paramahaàsas? (SB
7.9.50)

According to Prahläda the Lord there are six types of service. The Lord seeks out and
tastes the happiness of prema bhakti arising from those actions. Verse 37 derides those
who do not appreciate the Lord. Verse 38 and 39 describes the pure bhakti necessary to
realize the Lord and his activities.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.37

na cäsya kaçcin nipuëena dhätur

avaiti jantuù kumanéña ütéù
nämäni rüpäëi mano-vacobhiù
santanvato naöa-caryäm iväjïaù

Word-For-Word Meanings
na—not; ca—and; asya—of Him; kaçcit—anyone; nipuëena—by dexterity; dhätuù—of the
creator; avaiti—can know; jantuù—the living being; kumanéñaù—with a poor fund of
knowledge; ütéù—activities of the Lord; nämäni—His names; rüpäëi—His forms; manaù-
vacobhiù—by dint of mental speculation or deliverance of speeches; santanvataù—
displaying; naöa-caryäm—a dramatic action; iva—like; ajïaù—the foolish.

SP Translation
The foolish with a poor fund of knowledge cannot know the transcendental nature of the
forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can
Canto 1 Page 469
forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can
they express such things, neither in their speculations nor in their words.

VCT translation
The falsely intelligent person, with skill in jïäna or yoga cannot understand using their
mind and words the pastimes, names and forms of the Lord who distributes these
whenever he descends, just as an ignorant person cannot appreciate the performance of
an actor.

VA translation
"Even Lord Brahma cannot understand or know our Lord fully, even through very
authoritative evidence - as our Lord plays His Leelas. as the originator of every Being,
giving them mind and words, along with names and forms in a limitless manner.! As
ignorant persons cannot understand the antics and actions of a good “actor", in the same
way, persons of petty intellects, also cannot understand the “why and how" of our Lord’s
"Leelas"! (i.e. How can they ever understand with their puny intellects the grand
designer's Leelas?)"

Summary of verse:

Purport
No one can properly describe the transcendental nature of the Absolute Truth.
Therefore it is said that He is beyond the expression of mind and speech. And yet there
are some men, with a poor fund of knowledge, who desire to understand the Absolute
Truth by imperfect mental speculation and faulty description of His activities. To the
layman His activities, appearance and disappearance, His names, His forms, His
paraphernalia, His personalities and all things in relation with Him are mysterious.
There are two classes of materialists, namely the fruitive workers and the empiric
philosophers. The fruitive workers have practically no information of the Absolute
Truth, and the mental speculators, after being frustrated in fruitive activities, turn their
faces towards the Absolute Truth and try to know Him by mental speculation. And for
all these men, the Absolute Truth is a mystery, as the jugglery of the magician is a
mystery to children. Being deceived by the jugglery of the Supreme Being, the
nondevotees, who may be very dexterous in fruitive work and mental speculation, are
always in ignorance. With such limited knowledge, they are unable to penetrate into the
mysterious region of transcendence. The mental speculators are a little more progressive
than the gross materialists or the fruitive workers, but because they are also within the
grip of illusion, they take it for granted that anything which has form, a name and
activities is but a product of material energy. For them the Supreme Spirit is formless,
nameless and inactive. And because such mental speculators equalize the transcendental
name and form of the Lord with mundane names and form, they are in fact in
ignorance. With such a poor fund of knowledge, there is no access to the real nature of
the Supreme Being. As stated in Bhagavad-gétä, the Lord is always in a transcendental
position, even when He is within the material world. But ignorant men consider the
Lord one of the great personalities of the world, and thus they are misled by the illusory
energy.

Sarartha Darsini tika

The Lord cannot be understood by material knowledge. By skill in jïäna or yoga
(nipuëena) no ignorant person (kumanéña jantuù) can understand the pastimes (ütéh),

Canto 1 Page 470

(nipuëena) no ignorant person (kumanéña jantuù) can understand the pastimes (ütéh),
names and forms of the Lord through material mind and speech, since the lord is beyond
mind and words. He who is devoid of bhakti, the jïäné, says that any object with the name
and form is illusory. That notion is indicated by the word kumanéña (person with bad
intelligence). The Lord broadcasts (santanvataù) these names and forms when he
repeatedly appears in the world by his mercy. An example of ignorance is given. The
person ignorant of drama cannot understand the names and forms indicated by the actor
through theatrical gestures of the hands and poetic words indicating the moon or the
lotus. Thus he does not appreciate the drama and says there is no rasa. The person in
knowledge directly experiences the rasa, which pervades all his senses and heart.

Bhavartha Dipika
nanu kim éçvarasya såñöy-ädi-karmabhir viñaya-bhogair vä taträha, na ceti. dhätur jagad-
vidhätur éçvarasya ütér léläù ku-manéñaù ku-buddhir nipuëena tarkädi-kauçalena nävaiti
na jänäti. manasä rüpäëi vacasä nämäni santanvataù samyag vistärayataù. vacobhir iti
bahutvaà çruty-abhipräyeëa. mano-vacobhiù saheti vä.

Çré Subodhiné:
We have already seen, that the enjoyment and tasting of "bliss" (Rasa) through the
difference of the "basis", (Aadhar) and the "authority of the doer" (Adhikaar) ean be
either be the "best* or the “lowest”! (Uttam or Heena). Like, even water, which is
usually sweet puts on a “salty flavour" on being mixed with salty water, in the same way,
due to the differences on the “basis", Rasa or bliss also gets different - like, again, by
themselves mangoes are considered as the best in comparison to the lower category
cucumber! In this way, Rasa or bliss also becomes different due to the inherent nature of
the subject itself! In the same way food affected by worms, also attain the "Rasa Bheda"
(different in Rasa) due to the difference in authority or deserving nature. A doubt arises
as to whether, our Lord also experiences alt the “Rasas" or different types of Rasas or
bliss?

In reality, in every object, it is our Lord only, who is present as the "Rasa” (bliss). Hence,
there is nothing of the “best" or “low" nature. for our Lord, in respect of these "Rasa"
(bliss) — as it is He. who has become, the "best" and the “low" type of “Rasas" in
everything. Hence the first group of persons say that our Lord, indeed, enjoys and
experiences all types of “Rasas".

Our Lord has become all the various forms too! Due to this. another group of persons
say, that He does not enjoy or experience the “Rasas”! i.e. Our Lord enjoys the “Rasas",
only through different forms and not through His own form! It is said, in the Vedas. that
"for whom, (the Lord) both the Brahmins and the warrior class are oblations only".
Hence, it is said, that our Lord ‘cats" all of them, through His form of "time” (Kaala). and
not through Himself

In this way, after explaining this, as our Lord had manifested Himself in his heart, due to
Sri Soola’s Bhakthi, while having our Lord's actual “Darsan", Sri Soota says, “Asya"
(this), “this Lord Sri Krishna’s' “Leela" cannot be fully understood by anyone"

Even Lord Brahma cannot understand the “Leelas” of our Lord, with his clever and
efficient senses, as our Lord is the originator of Lord Brahma also. If Lord Brahma
himself cannot understand, how can we hope, that anyone else will ever understand
this? The "Jeeva" is petty and Is comparable to “worms”. It has no capacity even to
logically argue and discuss. Moreover, all the Leelas of our Lord are “Leelas” only, and
not as per His glorious Divine nature or attitude. This factor of inability to understand
Canto 1 Page 471
not as per His glorious Divine nature or attitude. This factor of inability to understand
the “Leelas” of our Lord has been reiterated through the use of the word “Ootee Hi" - i.e,
no one is aware of the knowledge of our Lord's “Leelas" in any way. It is our Lord, who
has made the “mind and words", as also the Vedas, and the materials with forms and
names, as a "Leela" (play). How can anyone hope to understand this vast creation of
endless nature? None has succeeded so far either. In other words, even the Vedas are
unable to understand our Lord's "Leelas", and what mote can we say about all others? Or
their capacities?

The “Jeeva” has 4 main diseases viz. (1) Taking new bodies, all the time. (2) Being a
“being" (Jantu-ammal). (3) Of bad intellect and (4) ignorance. Due to these 4 diseases, a
Jeeva is not able to understand the Leelas of our Lord. Our Lord's various actions are
comparable to an "actor”. Like an “actor” cannot be correctly understood, as he puts on
the actions of "another” form, in the same way, our Lord’s “Leelas” also cannot be
understood by anyone. Some may understand through "evidence", (Pramana) but even
“proofs and evidences" cannot fully explain or make anyone understand our Lord's
Leelas property, as they are!

By “evidence”, we mean here, both the Vedas and our own “senses” (Indriyas). In fact,
the "actor" in our Lord only has caused, through His “acting”, the "infaruation" of the
senses. This is referred to through the words “Natacharyaam”.

The “Jeeva” is totally ignorant (Ajnani). He does not know about the path of our Lord’s
grace. Those, who follow this path of grace only can understand our Lord's divine nature
and form, and about His "Leelas”. i.e, only the devotees in this path of grace can
understand, as to how and why, our Lord does His "Leelas" and in what way and why
does He accept the offerings of His devotees (just by “smelling" them only). The purport
is, that only, when the Lord gives His grace, a "Jeeva" is able to understand all the above,
and no one else can understand this.

When the 'Jeeva' is not able to understand the "Leelas” of our Lord, bow can then these
Leelas be well-known or propagated? On this doubt, the reply is given as follows.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.38

sa veda dhätuù padavéà parasya

duranta-véryasya rathäìga-päëeù
yo 'mäyayä santatayänuvåttyä
bhajeta tat-päda-saroja-gandham

Word-For-Word Meanings
saù—He alone; veda—can know; dhätuù—of the creator; padavém—glories; parasya—of
the transcendence; duranta-véryasya—of the greatly powerful; ratha-aìga-päëeù—of Lord
Kåñëa, who bears in His hand the wheel of a chariot; yaù—one who; amäyayä—without
reservation; santatayä—without any gap; anuvåttyä—favorably; bhajeta—renders service;
tat-päda—of His feet; saroja-gandham—fragrance of the lotus.

Canto 1 Page 472

SP Translation
Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of
Lord Kåñëa, who carries the wheel of the chariot in His hand, can know the creator of
the universe in His full glory, power and transcendence.

VCT translation
He who worships the scent of the lotus feet of the Lord, sincerely, continuously, and
with favorable attitude, knows the greatness of the holder of the cakra, the possessor of
infinite prowess.

VA translation
“No one can understand the “stature and status" of our Lord, whose exploits are
remarkable, who carries the Sudarsana Chakra, who is the originator of this Universe —
except by those, who render to Him guileless service and worship, and through this gets
blessed with the fragrance, on a permanent basis, of His lotus like holy feet.”

Summary of verse:

Purport
Only the pure devotees can know the transcendental name, form and activities of Lord
Kåñëa due to their being completely freed from the reactions of fruitive work and mental
speculation. The pure devotees have nothing to derive as personal profit from their
unalloyed service to the Lord. They render favorable service to the Lord incessantly and
spontaneously, without any reservation. Everyone within the creation of the Lord is
rendering service to the Lord indirectly or directly. No one is an exception to this law of
the Lord. Those who are rendering service indirectly, being forced by the illusory agent
of the Lord, are rendering service unto Him unfavorably. But those who are rendering
service unto Him directly under the direction of His beloved agent are rendering service
unto Him favorably. Such favorable servitors are devotees of the Lord, and by the grace
of the Lord they can enter into the mysterious region of transcendence by the mercy of
the Lord. But the mental speculators remain in darkness all the time. As stated in
Bhagavad-gétä, the Lord Himself guides the pure devotees toward the path of realization
due to their constant engagement in the loving service of the Lord in spontaneous
affection. That is the secret of entering into the kingdom of God. Fruitive activities and
speculation are no qualifications for entering.

Sarartha Darsini tika

The Lord is understood by bhakti.

Bhavartha Dipika
bhaktas tu kathaïcij jänätéty äha, sa vedeti. amäyayäkuöila-bhävena. santatayä nirantarayä.
anuvåttyä änukülyena bhajeta.

Çré Subodhiné:
The word "Dhatu" is used to mean the "cause for all viz. our Lord"- None can understand
this Lord, as no one can really understand His divine nature (Swaroopa). As the
originator of this Universe, despite not being able to understand His true divine nature,
can someone understand Him through His actions, by logical reasoning end estimation?

Canto 1 Page 473

can someone understand Him through His actions, by logical reasoning end estimation?
It is said, that even this is not possible as all “actions" are “worldly". On getting the
knowledge about the path of devotion’' (Bhakthi) the coming of our Lord in our hearts
takes place. Through this "coming", a devotee is able to net “real knowledge" of all the
“Leelas" performed by out Lord. On getting to know the principles behind His “actions
and Leelas". a devotee is able to understand about our Lord. Hence, the first requirement
is to know the path of Bhakthi. Thus, only on our Lord getting manifested in our mind
and heart, we can attain Him. No (me can attain the knowledge about him, through the
Vedic or worldly knowledge - as our Lord is beyond all proofs and evidences!

Our Lord’s "valour and courageous exploits" (Paraakrama) are also limitless and due to
this, the “wordly" and the “Vedic" persons cannot hope to understand Him at all.
imagining, that the Lord has limited powers only. Our Lord never has any limitation or
incapacity of any type. There is no end to His remarkable and limitless powers either.
His powers get “stopped” by His own will and desire only, at the time of the “great
deluge” (Mahaapralayam).

When tins “deluge" takes place, there is no one remaining, (alive) Who will attempt to
understand our Lord (as everyone has ended). Hence, during creation (preservation
also) and at the end of creation, there is no one, who can say, that our Lord is “this
much, this type and nature” only! Even the wheel of time is held by our Lord in His
hand only! In other words, our Lord has kept the factor of “time” under His control, and
it is very difficult to understand the divine factor of “time" also! Alternately, we should
say. that our Lord's form is this Universe only. The wheel is always below the chariot
and our Lord has kept this “wheel of time” controlled and stopped through His hand
only. The “force" of the wheel of lime is determined through the force of the movement
of our Lord’s hands. In this way, the chariot itself is under the control of our Lord’s
hands. Hence how can anyone know about our Lord — by those, who sit in this chariot
of our Lord? “Only through serving and worshipping our Lord, a devotee can have the
“Jnana" of our Lord. This is what is explained through the words “Yoam Ayaya". In other
words, through service and worship of our Lord, done for a long time, without any
desire, the power and hold of “Maya" gets diluted and the devotee is able to get “Jnana”
(knowledge) about our Lord. But, usually, the persons, who perform “worldly and Vedic”
actions do them only. with a view to attain some result, reward or benefits and to avoid
sorrow and suffering. They say, “By doing like this, our Lord will give us such a "benefit”.
This son of worship and service done to our Lord, is a sort of “clever”, than these selfish
worshippers,

Hence, an ideal devotee is he, who does not serve and worship our Lord, for any desire to
be fulfilled by Him! This worship and service should he performed, for a long time, with
the highest love and respect. The only way to know about our Lord is to know about the
glory of our Lord’s lotus feet. “Tad Paada Sarojagandham" - “Our Lords holy feet is the
lotus flower and the fragrance thereof”.

Imagine, that our Lord is asleep and a devotee should imagine that he is “imbibing" the
fragrance of the lotus flower of His feet, which is facing upwards.

It is said. “Our Lord sleeps with great ease, comfort and freedom in the heart of his
loving devotee. The outward bound “senses” of this devotee get attracted to the sweet
fragrance of the lotus flower like feet of our Lord, and they enter into this heart. In this
way, the “senses” become internally oriented! Only this devotee is enabled with the
grace of our Lord to know about Him! This is the path of Jnana as usually the "Jnanis"
meditate on our Lord in their hearts.

Canto 1 Page 474

meditate on our Lord in their hearts.

In the hath of Bhakthi, our Lord’s lotus feet themselves become the path of Bhakthi.
This lotus flower-like feet has blossomed in the pure bean of the devotee. In other words,
when our Lord’s Bhakthi arises in the pure inner mind of a devotee, then, this becomes
the lows flower of Bhakthi - Bhakthi Kamal - The “truth” about our Lord, which is
present in pure and loving Bhakthi to our Lord is the "fragrance" (Gandha). Here, the
word “fragrance" (Gandha) is used to mean “Prema or love for our Lord". An ideal
devotee should stave and worship this “fragrance” (love) at all times! - Remembering
this as a gracious blessings from our Lord.

In this way. alter describing the factor arising out of the situation, now through a
different beginning, another topic is described.

Other thoughts

30-39 The material forms (gross and subtle) of both the

Lord (virat-rupa) and the jiva are actually imaginary
1.3.39

atheha dhanyä bhagavanta itthaà

yad väsudeve 'khila-loka-näthe
kurvanti sarvätmakam ätma-bhävaà
na yatra bhüyaù parivarta ugraù

Word-For-Word Meanings
atha—thus; iha—in this world; dhanyäù—successful; bhagavantaù—perfectly cognizant;
ittham—such; yat—what; väsudeve—unto the Personality of Godhead; akhila—all-
embracing; loka-näthe—unto the proprietor of all the universes; kurvanti—inspires; sarva-
ätmakam—one hundred percent; ätma—spirit; bhävam—ecstasy; na—never; yatra—
wherein; bhüyaù—again; parivartaù—repetition; ugraù—dreadful.

SP Translation
Only by making such inquiries in this world can one be successful and perfectly
cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of
Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity
from the dreadful repetition of birth and death.

VCT translation
O men of knowledge! You are the most fortunate in this world, because when people
concentrate their minds exclusively on Kåñëa, the lord of all the worlds, by asking such
questions, they cease painful repetition of birth.

VA translation
“All of you are our “Lord" only, and very fortunate and fulfilled - as you all love Him,
our Lord Sri Vaasudeva, who Is the Lord of this entire Universe, being the “Aatma" of
everyone, regarding Him as your own “Atma”. This love for our Lord enables everyone
not to fall again into the cruel wheel of Samsara (of births and deaths).”

Canto 1 Page 475

Summary of verse:

Purport
The inquiries of the sages headed by Çaunaka are herewith praised by Süta Gosvämé on
the merit of their transcendental nature. As already concluded, only the devotees of the
Lord can know Him to a considerable extent, and no one else can know Him at all, so
the devotees are perfectly cognizant of all spiritual knowledge. The Personality of
Godhead is the last word in Absolute Truth. Impersonal Brahman and localized
Paramätmä (Supersoul) are included in the knowledge of the Personality of Godhead. So
one who knows the Personality of Godhead can automatically know all about Him, His
multipotencies and His expansions. So the devotees are congratulated as being all-
successful. A cent-percent devotee of the Lord is immune to the dreadful material
miseries of repeated birth and death.

Sarartha Darsini tika

Süta speaks to Çaunaka and the sages, who were lamenting, “Since we are without bhakti,
let us become the object of criticism!” According to Vaiñëava-nirukti, sarvajïäù vetti
vidyäm avidyäà ca sa väcyo bhagavän: the word bhagavän means he who knows
knowledge and ignorance. Thus in this verse bhagavantaù means knowledgeable sages
rather than great devotees, since they were not so advanced. When persons concentrate
their minds completely (sarvätmakam ätmabhävam) on Väsudeva, there is no more
repetition of birth and death (parivarta).

Bhavartha Dipika
bhakti-märge pravåttän åñén abhinandati, atheti. yato bhakta eva bhagavat-tattvaà jänäti.
atha ato bhagavantaù sarva-jïä bhavanto dhanyäù kåtärthäù. kutaù. yad yasmäd itthaà
praçnair väsudeve ätma-bhävaà mano-våttià kurvanti. sarvätmakam aikäntikam. yatra
yasmin bhäve sati bhüyaù ugro garbha-väsädi-duùkha-rüpaù parivarto janma-maraëädy-
ävarto na bhavati.

Çré Subodhiné:
“After hearing your questions, I get the impression, that all of you are fully established,
in your mind, lovingly in our Lord! In this Universe, all of you are the “forms” of our
Lord only - as it has been said, in the Gita, “He, who keeps sincere faith in a particular
thing (way), he verily attains and becomes that only” (Yo Yat Sraddhaha Sa Yeva Saha).
All of you have got sincere devotion to our Lord. Hence all of you are our “Lord” only!"

The word “Dhannyaha" (fortunate) means “wealthy" viz. “all of you deserve the “wealth"
in the form of pure Bhakthi to our Lord (or “Jnana” also). I am indeed low and petty.
Even then, despite being fully occupied otherwise, all of you have taken out time to
listen, from the mouth of this low person, with great respect and avid interest, the
“Leelas" of our Lord. This indeed is indicative of your great fortime and fulfillment."

The word “Vaasudeva" is used to indicate, that “all of you are not worshipping any other
deity. Sri Vaasudeva is the Lord of this entire Universe”. The words “Akhila Lokanathe”
and “Sarvaatmane” indicate that, “all of you are worshipping our Lord Sri Vaasudeva, as
the Lord of everyone, and also the Lord, who is known through the Yedaanta (the
Upanishads).”

Canto 1 Page 476

Here, the words "Lord of the entire Universe’ indicates the Lordship over all “Beings
and things”, and the words ‘being the Aatma of everyone’ indicates the meaning that,
foe Lord can be understood and realized through Vedaanta.

Our Lord is the "Aatma" of everyone. This is explained clearly in "Vedaanta" only.
Hence, for the sake of attaining the knowledge of our Lord's "glory”, (Mahaatmyam) and
to he blessed with very firm love (Sudrudasneham) for our Lord, both of these
"qualifications” have been given. In other words our Lord as the “Lord of everyone",
makes us understand His glory (Mahaatmyam) and our beire the "Aatma of everyone"
makes us attain firmly established love for Him. Everyone loves, in a firm way. Only one
s own "Aatma" (who is the Lord of the Universe, present in everyone also). Hence, it is
natural to love our Lord, who is present in everyone!

The word “Aatma”, used in this verse indicates “Brahman”, and the necessity to “love
our Lord” is reemphasized. In other words’, “all of you. have regarded the "Aatma”, as the
Lord and are loving Him. This is indeed appropriate, and you are all very fortunate. All
of you have this intense love for our Lord, and the result of this love is your love for our
Lord only (i e, there is no other result which is higher than thes). Due to this, there is no
coming back for all of you, into the wheel of this "Samsaara", which is cruel. Let
whatever has to happen be, till the present ‘body” disappears. But after the death of this
body, all of you will not foil back again info the cruel "Samsaara” wheel!"

In this verse, the word “Bhooyaha” (again) has been termed as “Punaha” (again) by our
Sri Mahaprabhuji to indicate the same meaning The word "Ugra" (cruel) has been used
to indicate the “cruel" nature of this "wheel of Samsaara" (of births and deaths). Hence,
this should appreciate its "severity", and act forthwith to get out of it's control. This is
the purport.

Wherefrom this “opinion” has got originated? This doubt Is being answered through the
following verse.

Other thoughts

40-44 Glories of the Shrimad Bhagavatam

1.3.40

idaà bhägavataà näma

puräëaà brahma-sammitam
uttama-çloka-caritaà
cakära bhagavän åñiù
niùçreyasäya lokasya
dhanyaà svasty-ayanaà mahat

Word-For-Word Meanings
idam—this; bhägavatam—book containing the narration of the Personality of Godhead
and His pure devotees; näma—of the name; puräëam—supplementary to the Vedas;
brahma-sammitam—incarnation of Lord Çré Kåñëa; uttama-çloka—of the Personality of
Godhead; caritam—activities; cakära—compiled; bhagavän—incarnation of the
Personality of Godhead; åñiù—Çré Vyäsadeva; niùçreyasäya—for the ultimate good;
lokasya—of all people; dhanyam—fully successful; svasti-ayanam—all-blissful; mahat—all-
perfect.

Canto 1 Page 477

perfect.

SP Translation
This scripture named Çrémad-Bhägavatam is the literary incarnation of God, and it is
compiled by Çréla Vyäsadeva, the incarnation of God. It is meant for the ultimate good of
all people, and it is all-successful, all-blissful and all-perfect.

VCT translation
The Suprreme Lord Vyäsa wrote the greatest, most auspicious Puräëa called
Bhägavatam, which bestows all human goals, is non-different from Kåñëa, and describes
the activities and qualities of the Lord, for the highest benefit of the world.

VA translation
"Our Lord Veda this Srimad Bhagavatam, which is as famous and t to the Vedas, and in
which, all the “Leelas" and stones of our Lord, who is “Uttamasloka" (praised by the
noble saints) are described."

Summary of verse:

Purport
Lord Çré Caitanya Mahäprabhu declared that Çrémad-Bhägavatam is the spotless sound
representation of all Vedic knowledge and history. There are selected histories of great
devotees who are in direct contact with the Personality of Godhead. Çrémad-Bhägavatam
is the literary incarnation of Lord Çré Kåñëa and is therefore nondifferent from Him.
Çrémad-Bhägavatam should be worshiped as respectfully as we worship the Lord. Thereby
we can derive the ultimate blessings of the Lord through its careful and patient study. As
God is all light, all bliss and all perfection, so also is Çrémad-Bhägavatam. We can have all
the transcendental light of the Supreme Brahman, Çré Kåñëa, from the recitation of
Çrémad-Bhägavatam, provided it is received through the medium of the transparent
spiritual master. Lord Caitanya's private secretary Çréla Svarüpa Dämodara Gosvämé
advised all intending visitors who came to see the Lord at Puré to make a study of the
Bhägavatam from the person Bhägavatam. Person Bhägavatam is the self-realized bona
fide spiritual master, and through him only can one understand the lessons of
Bhägavatam in order to receive the desired result. One can derive from the study of the
Bhägavatam all benefits that are possible to be derived from the personal presence of the
Lord. It carries with it all the transcendental blessings of Lord Çré Kåñëa that we can
expect from His personal contact.

Sarartha Darsini tika

“O Süta! What novel scripture, unheard before this time, are you reciting?” To this, Suta
replies in this verse. Brahma means equal to Kåñëa. Rñiù refers to Vyäsa.

Bhavartha Dipika
süta kim etac chästram apürvaà kathayasi taträha. brahma-sammitaà sarva-veda-tulyam.
uttama-çlokasya caritaà yasmiàs tat. åñir vyäsaù.

Çré Subodhiné:
“Where, everything is pertaining and related to our Lord only’ - this is called as
"Bhagavatam'! This name “Bhagavatam” is famous. The word "Puranam" means “of old

Canto 1 Page 478

"Bhagavatam'! This name “Bhagavatam” is famous. The word "Puranam" means “of old
times”. In other words, these are the Leelas and stories of our Lord, which have been
enacted by Him in “old times" (ages ago), This Sri Bhagavatam is equal to the Vedas.
There is no opposition to the “Vedas' in Sri Bhagavatam, which we usually come across
in other “faiths and systems”, With a view to describe our Lord Sri Purushothama, all
these Leelas and stories are told, as per the situation and circumstances
(Uttamaslokacharitam). in other words, in Sri Bhagavatam only, the Leelas and stories
of our Lord Sri Purushothama, ate being described

The word "Rishi" (sage) used in this verse, indicates, that Veda Vyaasa, being an
incarnation of Lord Lord, had the divine spiritual knowledge. Through this, he had
actually “experienced” the Leelas and stories of our Lord, and then set about explaining
them (i.e. first hand authoritative account).

Krama Sandarbha
tallélämayatvädeväsya puräëasya sarvvaçästrasäratvamäha idamiti särddhakam.
brahmasammitamiti. naräkåtiparabrahmaëä çrékåñëena tulyamiti vä. kåñëe
svadhämopagate ityädivakñyamäëatvät. dhanyaà sarvvapuruñärthävaham. ata eva
svastyayanaà sarvamaìgalävahaà mahat sarvvataù çreñöhaïca.

This verse shows Bhägavatam to be the essence of all scripture because of its descriptions
of Kåñëa’s pastimes. The work is equivalent to Kåñëa himself, parabrahman in human
form (brahma-sammitam). Verse 43 also equates Bhägavatam with Kåñëa as his form in
Kali-yuga. The work contains all puruñärthas (dhanyam). It is thus most auspicious
(svastyayanam) and the best of all (mahat).

Other thoughts

40-44 Glories of the Shrimad Bhagavatam

1.3.41

tad idaà grähayäm äsa

sutam ätmavatäà varam
sarva-vedetihäsänäà
säraà säraà samuddhåtam

Word-For-Word Meanings
tat—that; idam—this; grähayäm äsa—made to accept; sutam—unto his son; ätmavatäm—
of the self-realized; varam—most respectful; sarva—all; veda—Vedic literatures (books of
knowledge); itihäsänäm—of all the histories; säram—cream; säram—cream;
samuddhåtam—taken out.

SP Translation
Çré Vyäsadeva delivered it to his son, who is the most respected among the self-realized,
after extracting the cream of all Vedic literatures and histories of the universe.

VCT translation
Vyäsa had his son Çukadeva, best of the self-controlled, study this scripture, which is
the very essence of all the Vedas and histories.

Canto 1 Page 479

VA translation
“This Srimad Bhagavatam is originated only for the sake of liberation of everyone. This
treatise confers great benefits and welfare, full of virtuous qualities and with the “best" of
meanings. Hence, sage Veda Vyaas instructed his son Sri Sukadeva, who had conquered
all his senses, and who was the “best" among the “Jnanis”.”

Summary of verse:

Purport
Men with a poor fund of knowledge only accept the history of the world from the time
of Buddha, or since 600 B.C., and prior to this period all histories mentioned in the
scriptures are calculated by them to be only imaginary stories. That is not a fact. All the
stories mentioned in the Puräëas and Mahäbhärata, etc., are actual histories, not only of
this planet but also of millions of other planets within the universe. Sometimes the
history of planets beyond this world appear to such men to be unbelievable. But they do
not know that different planets are not equal in all respects and that therefore some of
the historical facts derived from other planets do not correspond with the experience of
this planet. Considering the different situation of different planets and also time and
circumstances, there is nothing wonderful in the stories of the Puräëas, nor are they
imaginary. We should always remember the maxim that one man's food is another man's
poison. We should not, therefore, reject the stories and histories of the Puräëas as
imaginary. The great åñis like Vyäsa had no business putting some imaginary stories in
their literatures.
In the Çrémad-Bhägavatam historical facts selected from the histories of different planets
have been depicted. It is therefore accepted by all the spiritual authorities as the Mahä-
Puräëa. The special significance of these histories is that they are all connected with
activities of the Lord in a different time and atmosphere. Çréla Çukadeva Gosvämé is the
topmost personality of all the self-realized souls, and he accepted this as the subject of
studies from his father, Vyäsadeva. Çréla Vyäsadeva is the great authority, and the
subject matter of Çrémad-Bhägavatam being so important, he delivered the message first
to his great son Çréla Çukadeva Gosvämé. It is compared to the cream of the milk. Vedic
literature is like the milk ocean of knowledge. Cream or butter is the most palatable
essence of milk, and so also is Çrémad-Bhägavatam, for it contains all palatable,
instructive and authentic versions of different activities of the Lord and His devotees.
There is no gain, however, in accepting the message of Bhägavatam from the
unbelievers, atheists and professional reciters who make a trade of Bhägavatam for the
laymen. It was delivered to Çréla Çukadeva Gosvämé, and he had nothing to do with the
Bhägavata business. He did not have to maintain family expenses by such trade. Çrémad-
Bhägavatam should therefore be received from the representative of Çukadeva, who
must be in the renounced order of life without family encumbrance. Milk is undoubtedly
very good and nourishing, but when it is touched by the mouth of a snake it is no longer
nourishing; rather, it becomes a source of death. Similarly, those who are not strictly in
the Vaiñëava discipline should not make a business of this Bhägavatam and become a
cause of spiritual death for so many hearers. In the Bhagavad-gétä the Lord says that the
purpose of all the Vedas is to know Him (Lord Kåñëa), and Çrémad-Bhägavatam is Lord
Çré Kåñëa Himself in the form of recorded knowledge. Therefore, it is the cream of all
the Vedas, and it contains all historical facts of all times in relation with Çré Kåñëa. It is
factually the essence of all histories.

Canto 1 Page 480

Sarartha Darsini tika
Vyäsa affectionately fed the Bhägavatam, the essence of the essence of the Vedas, like
butter appearing from churning yogurt, to his son Çukadeva. This indicates that his effort
of churning the Vedas was successful. And Çukadeva, though the best of the self-realized
souls (ätmavatäm varam), took it with greed, because of its wonderful taste.

Bhavartha Dipika
tat sampradäya-pravåttim äha, tad idam iti. sutaà çukam.

Çré Subodhiné:
This Srimad Bhlgavatam has been made for the sake of "liberating” everyone. This
treatise confers both the attainment of wealth as also welfare. Goddess Laxmi lives in
everyone, as a devotee (Bhaktha) of our Lord, and listens to this “Leela and story" of
Srimad Bhagavatam. Hence, by listening to this holy treatise, not only a devotee attains
“wealth", but also pure “Bhakthi” to our Lord. Bhakthi leads to auspicious welfare.

The words used in this verse “Nisreyasaam" and “Dhanyam Swasthyanam" respectively
mean “attainment of wealth" and “auspicious welfare". This Srimad Bhagavatam is
glorious with its own divine virtues and meanings. The word used, to denote these
qualities, is “Mahat” (great). This treatise is the “summary" of all the Vedas and epics
and through this, it has its own eminence. As this describes the highest truth, this
treatise is glorious with all the auspicious virtues and qualities. The meaning (wealth =
Artha) of Sri Bhagavatam is our Lord only. Hence it is greater than any other type of
wealth!

Sri Soota is telling, as to how he attained, this "Jnana" (knowledge) in the traditional
way. He says, that Sri Veda Vyaasa taught this to his son Sri Sukadeva, like the Vedas
are taught.

The word “Sutam” (to bis son) is used to indicate, that the “Jnana” of Sri Bhagavatam is
a “secret". But Sri Veda Vyaasa taught this secret "Jnana" to his son Sri Sukadeva. It is
necessary to have two qualities, before anyone can really understand Sri Bhagavatam viz.
(1) Conquest over the senses (Jitendriya) and (2) Brahmajnana - knowledge about
Brahman. Both of these are the two limbs of this treatise. If a devotee has these two
qualities, then only he will be able to get the real benefit of this holy book. The more the
“quality", “more", is the benefit! Due to this, Sri Sukadeva has been hailed here, as the
“best among the Jnanis” (Aatmavatam Varam). Sri Sukadeva, to whom this Srimad
Bhagavatam was given, is the "best among the Jnanis", and also had conquered all his
senses! He was the best among the knowers of Brahman. Having the highest quality of
“Jnana" and being the conqueror over his senses!

There is no necessity to get or seek any other evidence (Pramaana). This is made clear
through the following verse.

Krama Sandarbha
tadidaà tallélämayaà mahäpuräëaà brahmänubhaviguruëä çréçukenäpyupädeyatvena
gåhétamityeva janmäni karmmäëétyasyodäharaëatvenäha tadidamiti. vakñyate ca
pariniñöhito ’pétyädi. hitvä svaçiñyän pailädénityädi ca. tasmättajjanmakarmmalélämayaà
naëena duùkhagrämaòvimucyata ityetävanmätraà kià vaktavyam. kintu tadvidhänämapi
paramapuruñärtha iti bhävaù. ata eväha sarvavedetihäsänäà samuddhåto yaù säraù
särastadrüpamiti.

Canto 1 Page 481

särastadrüpamiti.

This Puräëa filled with Kåñëa’s pastimes was accepted by Çukadeva, guru for persons
realized in Brahman as the most excellent. This verse is an example of the attraction for
Kåñëa’s birth and activities, mentioned in verse 35.

pariniñöhito 'pi nairguëya uttama-çloka-lélayä

gåhéta-cetä räjarñe äkhyänaà yad adhétavän

O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted
by the delineation of the pastimes of the Lord, who is described by enlightened verses. (SB
2.1.9)

veda-gupto muniù kåñëo yato 'ham idam adhyagäm

hitvä sva-çiñyän pailädén bhagavän bädaräyaëaù

The incarnation of Godhead Vedavyäsa, rejecting his disciples, headed by Paila, instructed
Çrémad-Bhägavatam to me because I was free from all material desires. (SB 9.22.22)

Therefore the work filled with the Lord’s birth and activities will definitely destroy all
suffering, but will also bestow the highest benefit. It is thus the essence of all Itihäsas and
the Vedas.

Other thoughts

Tattva Sandarbha 24 SNB Commentary:

Although Srila Vyasadeva had many disciples, He gave the Bhagavatam only to Sukadeva.
Vyasa did this not because He was partial toward His son, but because Sukadeva was "the
best of those established in direct realization of the Self" (atmavatam varam). In other
words, Sukadeva had no ulterior material motives, and could therefore understand the
true purport of the Bhagavatam, which is the essence of the Vedas, Vedanta, and Itihasas.

40-44 Glories of the Shrimad Bhagavatam

1.3.42

sa tu saàçrävayäm äsa
mahäräjaà parékñitam
präyopaviñöaà gaìgäyäà
parétaà paramarñibhiù

Word-For-Word Meanings
saù—the son of Vyäsadeva; tu—again; saàçrävayäm äsa—make them audible; mahä-
räjam—unto the emperor; parékñitam—of the name Parékñit; präya-upaviñöam—who sat
until death without food or drink; gaìgäyäm—on the bank of the Ganges; parétam—being
surrounded; parama-åñibhiù—by great sages.

SP Translation
Çukadeva Gosvämé, the son of Vyäsadeva, in his turn delivered the Bhägavatam to the
great Emperor Parékñit, who sat surrounded by sages on the bank of the Ganges, awaiting
death without taking food or drink.

Canto 1 Page 482

death without taking food or drink.

VCT translation
Çukadeva spoke it (the Bhägavatam) to King Parékñit, who was surrounded by great
sages, as he sat fasting till death on the bank of the Gaìgä.

VA translation
“This Srimad Bhagavatam has been originated by incorporating the “most best" essence
of all the Vedas and the epics. Sri Sukadeva bad made king Parikshit to listen to this.
when the king had taken a vow to fast till death, seated in the middle of the company of
great sages, on the banks of the Ganga.

Summary of verse:

Purport
All transcendental messages are received properly in the chain of disciplic succession.
This disciplic succession is called paramparä. Unless therefore Bhägavatam or any other
Vedic literatures are received through the paramparä system, the reception of knowledge
is not bona fide. Vyäsadeva delivered the message to Çukadeva Gosvämé, and from
Çukadeva Gosvämé, Süta Gosvämé received the message. One should therefore receive
the message of Bhägavatam from Süta Gosvämé or from his representative and not from
any irrelevant interpreter.
Emperor Parékñit received the information of his death in time, and he at once left his
kingdom and family and sat down on the bank of the Ganges to fast till death. All great
sages, åñis, philosophers, mystics, etc., went there due to his imperial position. They
offered many suggestions about his immediate duty, and at last it was settled that he
would hear from Çukadeva Gosvämé about Lord Kåñëa. Thus the Bhägavatam was spoken
to him.
Çrépäda Çaìkaräcärya, who preached Mäyäväda philosophy and stressed the impersonal
feature of the Absolute, also at last recommended that one must take shelter at the lotus
feet of Lord Çré Kåñëa, for there is no hope of gain from debating. Indirectly Çrépäda
Çaìkaräcärya admitted that what he had preached in the flowery grammatical
interpretations of the Vedänta-sütra cannot help one at the time of death. At the
critical hour of death one must recite the name of Govinda. This is the recommendation
of all great transcendentalists. Çukadeva Gosvämé had long ago stated the same truth,
that at the end one must remember Näräyaëa. That is the essence of all spiritual
activities. In pursuance of this eternal truth, Çrémad-Bhägavatam was heard by Emperor
Parékñit, and it was recited by the able Çukadeva Gosvämé. And both the speaker and the
receiver of the messages of Bhägavatam were duly delivered by the same medium.

Sarartha Darsini tika

Präyopaviñtam (literally “sitting till death”) means “sitting down while fasting till death.”
It is like the expression go-dohanam äste; he sits until the milking of the cow is finished.
Mediné says präyo maraëänaçane måtyau bähulyayor: präyo means fasting till death, death,
majority and similar.

Çré Subodhiné:
The Vedas are intended for the Brahmins, the warrior class and the Vaishyas. For the
redemption of women and the Sudras, the epices have been provided. In this Srimad
Bhagavatam, the essence of all the Vedas and the epics has been described. Due to this,

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Bhagavatam, the essence of all the Vedas and the epics has been described. Due to this,
this Sri Bhagavatam Is intended to redeem all the three castes, women and the Sudras
also. So. this treatise is the summary and essence of all holy scriptures and there is no
necessity for any other evidence or proof than this. Now, Sri Soota says, that this Srimad
Bhagavatam was told by Sri Sukadeva to king Parikshit. who bad sat on the banks of the
Ganga river, with a “vow" to fast unto death. Through this, the glory and greatness of
this “holy place" has been told. The king was surrounded by very great sages, and he was
having “Satsangh", (association) with the wise and great saints.

To whom did “Dharma” go to surrender? As per the next verse.

Other thoughts

40-44 Glories of the Shrimad Bhagavatam

1.3.43

kåñëe sva-dhämopagate
dharma-jïänädibhiù saha
kalau nañöa-dåçäm eña
puräëärko 'dhunoditaù

Word-For-Word Meanings
kåñëe—in Kåñëa's; sva-dhäma—own abode; upagate—having returned; dharma—religion;
jïäna—knowledge; ädibhiù—combined together; saha—along with; kalau—in the Kali-
yuga; nañöa-dåçäm—of persons who have lost their sight; eñaù—all these; puräëa-arkaù—
the Puräëa which is brilliant like the sun; adhunä—just now; uditaù—has arisen.

SP Translation
This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure
of Lord Kåñëa to His own abode, accompanied by religion, knowledge, etc. Persons who
have lost their vision due to the dense darkness of ignorance in the age of Kali shall get
light from this Puräëa.

VCT translation
Though Kåñëa left Dvärakä, arrived at Prabhäsa, and then disappeared along with his
six great qualities, this Puräëa, another form of the sun, has now risen in Kali-yuga for
those who have lost their knowledge.

VA translation
“When our lord Sri Krishna went away to His abode, along with Dharma. Jnana and
other virtues, at this time, with a view to enlighten the persons, whose vision has been
obstructed by the darkness of this Kaliyuga. the dawn of the sun, in the form of this
Srimad Bhagavatam, look place."

Summary of verse:

Purport
Lord Çré Kåñëa has His eternal dhäma, or abode, where He eternally enjoys Himself with

Canto 1 Page 484

Lord Çré Kåñëa has His eternal dhäma, or abode, where He eternally enjoys Himself with
His eternal associates and paraphernalia. And His eternal abode is a manifestation of
His internal energy, whereas the material world is a manifestation of His external
energy. When He descends on the material world, He displays Himself with all
paraphernalia in His internal potency, which is called ätma-mäyä. In the Bhagavad-gétä
the Lord says that He descends by His own potency (ätma-mäyä). His form, name, fame,
paraphernalia, abode, etc., are not, therefore, creations of matter. He descends to
reclaim the fallen souls and to reestablish codes of religion which are directly enacted by
Him. Except for God, no one can establish the principles of religion. Either He or a
suitable person empowered by Him can dictate the codes of religion. Real religion means
to know God, our relation with Him and our duties in relation with Him and to know
ultimately our destination after leaving this material body. The conditioned souls, who
are entrapped by the material energy, hardly know all these principles of life. Most of
them are like animals engaged in eating, sleeping, fearing and mating. They are mostly
engaged in sense enjoyment under the pretension of religiosity, knowledge or salvation.
They are still more blind in the present age of quarrel, or Kali-yuga. In the Kali-yuga the
population is just a royal edition of the animals. They have nothing to do with spiritual
knowledge or godly religious life. They are so blind that they cannot see anything
beyond the needs of the body. They have no information of the spirit soul beyond the
jurisdiction of the subtle mind, intelligence or ego, but they are very much proud of
their advancement in knowledge, science and material prosperity. They can risk their
lives to become a dog or hog just after leaving the present body, for they have completely
lost sight of the ultimate aim of life. The Personality of Godhead Çré Kåñëa appeared
before us just a little prior to the beginning of Kali-yuga, and He returned to His eternal
home practically at the commencement of Kali-yuga. While He was present, He
exhibited everything by His different activities. He spoke the Bhagavad-gétä specifically
and eradicated all pretentious principles of religiosity. And prior to His departure from
this material world, He empowered Çré Vyäsadeva through Närada to compile the
messages of the Çrémad-Bhägavatam, and thus both the Bhagavad-gétä and the Çrémad-
Bhägavatam are like torchbearers for the blind people of this age. In other words, if men
in this age of Kali want to see the real light of life, they must take to these two books
only, and their aim of life will be fulfilled. Bhagavad-gétä is the preliminary study of the
Bhägavatam. And Çrémad-Bhägavatam is the summum bonum of life, Lord Çré Kåñëa
personified. We must therefore accept Çrémad-Bhägavatam as the direct representation
of Lord Kåñëa. One who can see Çrémad-Bhägavatam can see also Lord Çré Kåñëa in
person. They are identical.

Sarartha Darsini tika

What more can be said? You asked where dharma has taken shelter (SB 1.1.23) Please
understand the answer now. Kåñëa having departed from his abode Dvärakä (sva-dhäma),
arrived at (upagate) Prabhäsa, and then disappeared along with his six powers such as
dharma and jïäna. The details are not mentioned clearly because the pastime of Kåñëa’s
disappearance causes disturbance to the devotee. Nañöa-dåñäm refers to persons who have
lost knowledge. The word dåk (sight) suggests a verse at the end of the Eleventh Canto:

apaçyatas tvac-caraëämbujaà prabho dåñöiù praëañöä tamasi praviñöä

diço na jäne na labhe ca çäntià yathä niçäyäm uòupe praëañöe

Just as on a moonless night people are merged into darkness and cannot find their way,
now that I have lost sight of Your lotus feet, my Lord, I have lost my vision and am
wandering blindly in darkness. I cannot tell my direction, nor can I find any peace. SB
11.30.43

Canto 1 Page 485

From that, the following inference can be made. Kåñëa is the sun, and Mathurä is like the
Sunrise Mountain. Prabhäsa is the Sunset Mountain. The righteous persons are like
cakraväka birds which mourn in the night and rejoice in the day. The evil persons are like
fog. Darkness is the totality of sins. The devotees are like a grove of lotuses. Kåñëa is
clearly compared to the sun in the following verse:

kåñëa-dyumaëi nimloce gérëeñv ajagareëa ha

kià nu naù kuçalaà brüyäà gata-çréñu gåheñv aham

My dear Vidura, the sun of the world, Lord Kåñëa, has set, and our house has now been
swallowed by the great snake of time. What can I say to you about our welfare? SB 3.2.7

Though the sun of Kåñëa has set, the sun of the Bhägavata Puräëa has risen. A form
corresponding to the sun becomes the sun.

Çré Subodhiné:
“Dharma" (righteousness) went away along with our Lord Sri Krishna, as the Lord went
away along with Dharma. Jnana and other virtues. If “Dharma was left by our Lord, here
on this earth, then there will be the anxiety, as to whom “Dharma" had gone to
surrender?

This Kaliyuga is equal to dense darkness, which can envelop the vision of everyone. For
the sake of removing this intense darkness, the “sun” in the form of Srimad Bhagavatam,
dawned. This "sun” will not be useful to those, who are “blind" by themselves. In other
words, those persons, who are not "blind" by themselves, but have got their vision
obstructed by the intense darkness of this Kaliyuga will be enabled to get the benefits of
Dharma, Jnana etc. In this way, the darkness of Kaliyuga is destroyed through the "sun”
of Srimad Bhagavata Purana. Bur this Bhagavata Purana is a permanent holy scripture,
always shining brilliantly, and her the example is good enough so prove its destroying
power of the darkness of Kaliyuga fully. Otherwise, it had never got hidden, with a view
to rise! It is always permanent (Nithya) as it s "Jnana" is everlasting.

The way, Sri Soota got his own knowledge of Sri Bhagavatam Is being told through the
next verse.

Krama Sandarbha
tadidaà puräëaà na tu çästräntaratulyaà kintu çrékåñëapratinidhirüpamevetyäha kåñëa
iti. svasya kåñëarüpasya dhäma nityalélästhänamupagate sati çrékåñëe tatra ca dharmaù
projjhitakaitavo ’treti naiñkarmyamapyacyutabhävavarjitamiti cänusåtya
paramaprakåñöatayä avagataiù bhagavaddharmmabhagavajjïänädibhirapi saha
svadhämopagate sati kalau nañöadåçäà tädåçadharmajïänavivekarahitänäà kåte tadidaà
puräëamevärkaù. na tu çästräntaravaddépasthänéyaà yattathävidho ’yaà puräëärkauditaù.
tädåçadharmajïänädiprakäçanättatpratinidhirüpeëävirbabhüva. arkavattatpreritatayaiveti
bhävaù.

Bhägavatam cannot be compared to other scriptures. It is another form of Kåñëa. Kåñëa

along with his eternal place of pastimes disappeared, along with knowledge of the Lord
and bhakti, the highest dharma. Dharma kaitava-projjhitaù: this dharma is devoid of
cheating (SB 1.1.2)

naiñkarmyam apy acyuta-bhäva-varjitaà

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na çobhate jïänam alaà niraïjanam

kutaù punaù çaçvad abhadram éçvare

na cärpitaà karma yad apy akäraëam

Knowledge of self-realization, even though free from all material affinity, does not look
well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive
activities, which are naturally painful from the very beginning and transient by nature, if
they are not utilized for the devotional service of the Lord? (SB 1.5.12)

For persons in Kali-yuga who are devoid of bhakti and knowledge of the Lord, this Puräëa
is like the sun. Other scriptures may be compared to lamps. But Bhägavatam is like the
sun. It has manifested as another form of Kåñëa, since it reveals bhakti and knowledge of
Kåñëa. Like the sun it stimulates the hearer.

Other thoughts

Tattva Sandarbha 23
arkatä-rüpakeëa tad vinä nänyeñäà samyag-vastu-prakäçakatvam iti pratipadyate

This means that other things cannot directly reveal an object without the sun. (Similarly
without Bhägavatam other scriptures cannot reveal the Lord directly.)

Tattva Sandarbha 23: SNB Commentary:

Although there are numerous works of Vedic literature, when Saunaka Rsi questioned Sri
Suta Gosvami about where dharma would take shelter now that Sri Krsna had returned to
His own abode (SB 1.1.23), Suta compared Srimad Bhagavatam to the sun, because it self-
reveals the illuminating Absolute Truth that can dissipate the dense darkness of Kaliyuga.
The analogy here is as follows: When the sun rises, rogues and thieves hide, while
ordinary people are relieved of fear and become active. Similarly, when consciousness is
turned in full aural reception toward Srimad Bhagavatam, lust and greed, which plunder
one's opportunity to realize the self, find no more standing in the heart, and one becomes
qualified to participate in the service of the Supreme Lord.

Tattva Sandarbha 26: SNB Commentary:

Indeed, the sunlike Srimad Bhagavatam is the very representation of Sri Krsna. In the
opening chapter of the Bhagavata Parana, Sri Saunaka asked Suta Gosvami:

bruhi yogesvare krsne brahmanye dkarma-varmani

svam kastham adhunopete dkarmah kam saranam gatah

Since Sri Krsna, the master of yoga, the well-wisher of the brahmanas, and the protector of
dkarma has departed for His own abode, please tell us where dkarma is now sheltered. (SB
1.1.23)

In response to this, Suta Gosvami spoke verse SB 1.3.43. The fact that the Bhagavata
Purana has arisen like the sun in the absence of Sri Krsna indicates that it embodies the
same essential quality of being as Krsna. This fact is confirmed in the Shanda Purana
(Visnu-khanda 6.4.3) and the Padma Purana (Uttara-khanda 198.30). Bhagavan possesses
all supreme qualities, as Srila Rupa Gosvami confirms in Bhakti-rasamrta-sindhu:

nayakanam siro-ratnam krsnas tu bhagavan svayam

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nayakanam siro-ratnam krsnas tu bhagavan svayam
yatra nityataya sarve virajante maha-ganah

Sri Krsna, who is the original complete Absolute Truth, Svayam Bhagavan, is the crest
jewel of all heroes. All wonderful qualities are eternally present in Him. (BRS 2.1.17)

Since Srimad Bhagavatam is nondifferent from Krsna, it is also a reservoir of all auspicious
qualities. When Sri Krsna appeared, He killed many powerful miscreants of demonic
nature and protected His saintly devotees. In the same way, the Bhagavata Purana uproots
the material ungodly desires from the heart and there instills devotion to the Lord through
its ambrosial narrations. Other scriptures focus on conventional morality, dualistic or
result-oriented religiosity, liberation as merging in unqualified Brahman, or yoga, and
they may or may not say something about the transcendental path of love of God. But the
Bhagavatam kicks out, like refuse, all types of inferior, selfishly motivated, or partial
manifestations of the religious urge. Only depictions and explanations of the Absolute
Reality find a place in its pages.

Same as CC Madhya 24.321

40-44 Glories of the Shrimad Bhagavatam

1.3.44

tatra kértayato viprä

viprarñer bhüri-tejasaù
ahaà cädhyagamaà tatra
niviñöas tad-anugrahät
so 'haà vaù çrävayiñyämi
yathädhétaà yathä-mati

Word-For-Word Meanings
tatra—there; kértayataù—while reciting; vipräù—O brähmaëas; vipra-åñeù—from the great
brähmaëa-åñi; bhüri—greatly; tejasaù—powerful; aham—I; ca—also; adhyagamam—could
understand; tatra—in that meeting; niviñöaù—being perfectly attentive; tat-anugrahät—by
his mercy; saù—that very thing; aham—I; vaù—unto you; çrävayiñyämi—shall let you
hear; yathä-adhétam yathä-mati—as far as my realization.

SP Translation
O learned brähmaëas, when Çukadeva Gosvämé recited Bhägavatam there [in the presence
of Emperor Parékñit], I heard him with rapt attention, and thus, by his mercy, I learned
the Bhägavatam from that great and powerful sage. Now I shall try to make you hear the
very same thing as I learned it from him and as I have realized it.

VCT translation
Seated in the assembly, out of his great mercy, I learned this scripture from the
powerful Çukadeva, who recited it there. I will teach you this scripture as I learned it,
according to Çukadeva’s realization.

VA translation
"Oh Brahmins” I understood this Srimad Maha Bhagavatam by sitting in the Assembly,
from Sri Sukadeva, who was doing the Keertan of this Sri Bhagavatam, with the brilliance
of his profound Jnana. I attained this, through bis grace and blessings. Now I will explain

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of his profound Jnana. I attained this, through bis grace and blessings. Now I will explain
this to you all, as per my learning and intellect.”

Summary of verse:

Purport
One can certainly see directly the presence of Lord Çré Kåñëa in the pages of
Bhägavatam if one has heard it from a self-realized great soul like Çukadeva Gosvämé.
One cannot, however, learn Bhägavatam from a bogus hired reciter whose aim of life is
to earn some money out of such recitation and employ the earning in sex indulgence. No
one can learn Çrémad-Bhägavatam who is associated with persons engaged in sex life.
That is the secret of learning Bhägavatam. Nor can one learn Bhägavatam from one who
interprets the text by his mundane scholarship. One has to learn Bhägavatam from the
representative of Çukadeva Gosvämé, and no one else, if one at all wants to see Lord Çré
Kåñëa in the pages. That is the process, and there is no alternative. Süta Gosvämé is a
bona fide representative of Çukadeva Gosvämé because he wants to present the message
which he received from the great learned brähmaëa. Çukadeva Gosvämé presented
Bhägavatam as he heard it from his great father, and so also Süta Gosvämé is presenting
Bhägavatam as he had heard it from Çukadeva Gosvämé. Simple hearing is not all; one
must realize the text with proper attention. The word niviñöa means that Süta Gosvämé
drank the juice of Bhägavatam through his ears. That is the real process of receiving
Bhägavatam. One should hear with rapt attention from the real person, and then he can
at once realize the presence of Lord Kåñëa in every page. The secret of knowing
Bhägavatam is mentioned here. No one can give rapt attention who is not pure in mind.
No one can be pure in mind who is not pure in action. No one can be pure in action who
is not pure in eating, sleeping, fearing and mating. But somehow or other if someone
hears with rapt attention from the right person, at the very beginning one can assuredly
see Lord Çré Kåñëa in person in the pages of Bhägavatam.

Thus end the Bhaktivedanta purports of the First Canto, Third Chapter, of the Çrémad-
Bhägavatam, entitled "Kåñëa Is the Source of All Incarnations."

Sarartha Darsini tika

Sitting at one place in the assembly (tatra niviñöaù), getting his mercy, I learned
(adhyägamam) this scripture from Çukadeva (viprarñeù), who recited it in the assembly
(tatra). That Süta was present there is understood from the following:

imäà vakñyaty asau süta åñibhyo naimiñälaye

dérgha-satre kuru-çreñöha sampåñöaù çaunakädibhiù

O best of the Kurus, the same Süta Gosvämé who is sitting before us will speak this
Bhägavatam to the sages assembled in the great sacrifice at Naimiñäraëya. This he will do
when questioned by the members of the assembly, headed by Çaunaka. SB 12.4.43

I do not concoct anything (yathädhétam) but follow Çukadeva who understood everything,
grasping its full extent with his intelligence (yathä matiù).

Bhavartha Dipika
präyeëa måtyu-paryantänäçakenopaviñöam iti parama-vairägyoktiù. he vipräù. viprarñeù
sakäçät.
adhyagamaà jïätavän asmi. tatra kértayatas tatra niviñöa iti cänvaya-bhedät tatra padävåttir

Canto 1 Page 489

adhyagamaà jïätavän asmi. tatra kértayatas tatra niviñöa iti cänvaya-bhedät tatra padävåttir
adoñaù. yathädhétaà na tu sva-mati-vilasitam. taträpi yathä-mati sva-maty-anusäreëa.
saìkñepataù kathitaà vistarataù çrävayiñyämi.

Çré Subodhiné:
Sri Soota addresses the sages as the “Brahmins". The purport of this is, that Sri Sukadeva
is a “Vipra". Hence, it is Sri Sukadeva who attained the bliss of our Lord. “Now, all of
you through your remembrance, are fulfilling the bliss of our Lord, through your
devotion to our Lord." The word "Viprarshi" (Brahmin - sage) indicates that Sri
Sukadeva is a remarkable and supernaturalBrahmin among all Brahmins. The words
“Bhooritejasaha" (of brilliant "Jnana”) indicate, that Sri Sukadeva had told the highest
purport and teachings of Sri Bhagavatam, and he lit this lamp and light of Sri
Bhagavatam for all time to come - as he had in him, the "brilliance" (Prakaasa) of
“Jnana"! A knower op Brahman is omniscient. This is what Is indicated, by the mention
here, of the special"brilliance" in Sri Sukadeva.

Later, this Sri Bhagavatam got spread everywhere through everyone. Everyone studied
(his holy treatise and “I also studied this in the Assembly, where Sri Sukadeva had
expounded this Sri Bhagavatam, I had listened to it, as per the circumstances only. But
due to the gracious blessings of Sri Sukadeva. I beard this exposition, while being seated
in this Assembly.” The words used here also may mean. that “I sat down there, in the
Assembly, after all attaining the grace of Sri Sukadeva. in this way. I have got the
instructions on Sri Bhagavatam from Sri Sukadeva. and as per the study made by me
later, I shall tell you all. the same, as per my own intellect.”

Sri Soota has exhibited bis humility (lack of “ego") through the words “as per the studies
made by me”, “as per my intellect” etc. He really meant, “there can be better meaning
and purport for this treatise i.e. more than, what I am capable of telling" This is what is
told here.

Thus ends the Sri Subodhini commentary of Shri Mahaprabhu Vallabhacharyaji on the
3rd chapter of Canto 1 of Shri Maha Bhagavata Purana.

Other thoughts

Canto 1 Page 490