E - Ending The Epic (11-13)
Suta Goswami pronounced the glories of the Srimad-Bhagavatam to end the epic. Whoever recites it, hears it, or offers it as a gift is truly blessed, for they will certainly be awarded with pure devotional service. In this age, the ultimate religious principle established by Srimad-Bhagavatam is the chanting of the holy names of the Lord. Thus, in the very final verse of this epic literature, Suta Goswami declares: “I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.” (SB 12.13.23)
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E - Ending The Epic (11-13)
E - Ending The Epic (11-13)
Suta Goswami pronounced the glories of the Srimad-Bhagavatam to end the epic. Whoever recites it, hears it, or offers it as a gift is truly blessed, for they will certainly be awarded with pure devotional service. In this age, the ultimate religious principle established by Srimad-Bhagavatam is the chanting of the holy names of the Lord. Thus, in the very final verse of this epic literature, Suta Goswami declares: “I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.” (SB 12.13.23)
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Ending Glorification
E - Ending The Epic (11-13)
Ending Glorification
Chapter 11, 12, 13
Suta Goswami concluded his narration by glorifying the Supreme Lord in His Universal Form. He also discussed the sun-god, an expansion of the Lord, who regulates the planetary motion accompanied by six different associates in every month.
He then summarised the main subjects and stories of the Twelve Cantos , and pronounced the glories of hearing this epic literature. Srimad-Bhagavatam will undoubtedly create a revolution in the impious lives of this world’s misdirected civilisation. Of the 400,000 Puranic verses, Suta Goswami established the 18,000 of Srimad-Bhagavatam to be the most confidential, and encouraged everyone to read it, live it and distribute it, and in this way attain the supreme goal of life. The final verse of Srimad-Bhagavatam confirms that the chanting of the holy names will uproot all of one’s sinful reactions. Sri Chaitanya Mahaprabhu, the ideal preacher of Srimad-Bhagavatam, inaugarated the sankirtana movement to spread this knowledge to every town and village in the world.
Suta Goswami thus concluded his beautiful narration of Srimad-Bhagavatam.
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Read and Relish
E - Ending The Epic (11-13)
Read and Relish
“Other Vedic literatures and other scriptures of the world remain prominent until the Srimad-Bhagavatam is duly heard and understood. Srimad-Bhagavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Srimad-Bhagavatam, the world will be sanctified and other, inferior literatures will fade to minor status.” (SB 12.13.14)
In the Tattva-sandarbha, Jiva Goswami, the pre-eminent teacher of philosophical conclusions, skilfully establishes the speciality of Srimad-Bhagavatam.
In our attempts to understand universal reality, the Goswami first establishes the absolute necessity of embracing descending knowledge from scriptural authority ( sruti-pramana ). If we pursue knowledge through the mediums of sense perception ( pratyaksa ) or logical inference ( anumana ), not only is comprehension highly limited, but there is major risk of error. Jiva Goswami’s conclusion: “That which is created cannot know its source independently.”
While determining one’s authority, Jiva Goswami further argues that one should seek verbal testimony from a non-material source ( apauruseya sabda ). Humans, he says, have the inherent defects of limited sense perception, tendencies towards being illusioned, propensities to cheat, and the frailty of making mistakes. He thus directs the inquisitive student towards the Sanskrit body of knowledge known as the Vedas. Amongst the traditions of the world, the Vedas contain the most advanced theological revelation. This is not simply a sectarian claim, but based upon objective criteria by which one can determine how evolved a particular theology is:
• Auspiciousness – how much wellbeing it brings in the world
• Eternality – how relevant and applicable it is over generations
• Beauty – the poetic, literary and descriptive charm of the literature
• Comprehensiveness – the detail of knowledge and depth of philosophy presented
Amongst the Vedas, Jiva Goswami identifies the Puranas as the books which decode, clarify and make accessible the otherwise complex and multi-layered philosophical corpus of teachings. In response to those who may argue that the Puranas are a later addition, Jiva Goswami cites a flurry of scriptural quotes to refute such doubts. The Mahabharata, for example, states: “The Itihasa and Purana allow one to comprehend the Veda.” (Adi Parva 1.267)
Amongst the Puranas, we find different grades of books, each pertaining to individuals with different mentalities and motivations. Numbering eighteen in total, the Puranas are divided into three categories – six in the mode of goodness, six in the mode of passion, and six in the mode of ignorance. The most evolved of these, Jiva Goswami reveals, is the Bhagavata Purana, the Srimad-Bhagavatam, also known as the Amala Purana (spotless literature), for it sidelines all superficial and cursory details, and focuses in on the very essence of our existence – the attainment of pure, undivided love for Krishna. By reading Srimad-Bhagavatam, the reader is promised fruition of the Veda’s deepest import.
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Daily Bath
E - Ending The Epic (11-13)
Read and Relish
Daily Bath
Imagine being tucked up in a cosy bed on a cold winter morning. Your alarm goes off at 6:00am, and after repeated snoozing you eventually resign yourself to waking up. As you struggle out of bed, you head for the bathroom. Turning the shower knob to deep red you expect hot water, but the initial gush of freezing cold water gives you the shock of your life! Now you are well and truly awake. As the water continues flowing, it slowly becomes warmer and soothing. Gradually your body feels cleansed and completely refreshed. By now the experience has become so pleasurable, that you don’t want to leave the shower! Five minutes easily turns into fifteen. You could stay there all day!
We don’t think twice about taking our daily bath. It’s just something we do. If we didn’t, we wouldn’t really feel ready to face the day ahead. Great sages explain that just as we bathe the body in water, we should bathe our consciousness in the words of Srimad-Bhagavatam. That philosophical bath wakes you up to reality, washes away unhealthy qualities, and ultimately become a relishable and enlivening activity.
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Read or Relish?
E - Ending The Epic (11-13)
Read and Relish
Read or Relish?
Sometimes we read so we can capture something exciting and inspirational to share with others. Sometimes we read to gain clarity and conviction, to displace doubts and deeply understand the path we walk. Sometimes we read with the hope of developing deep spiritual attraction, praying that the beautiful descriptions will flood our mind and capture our heart. Sometimes we read with the confidence that it will cleanse our consciousness, even when we don’t fully understand and can’t fully concentrate. All valid reasons, and all beneficial, but all still falling short of the heart connection we seek. Our reading could go deeper.
I once asked a saintly devotee how we should read. He looked somewhat surprised – “I don’t read these books,” he said, “I relish these books!” What an answer! It was another dimension, another relationship, another level of realisation. When he read, he was associating with God in the form of a book. There was no agenda. Transcending the mind and intellect and entering a world of unlimited spiritual possibility. I recalled how one saintly person’s manuscript of Srimad-Bhagavatam was blotted, smudged, and rendered practically unreadable due to the tears of love which were shed during his reading. We can only pray that we receive that special connection one day. Indeed, our cherished aspiration is to gain a glimpse of Sanatana Goswami’s vision, who saw the Srimad-Bhagavatam as his only friend, his constant companion, his source of happiness and his greatest wealth.
Such realisations may seem very distant. Nevertheless, we humbly approach Srimad-Bhagavatam to gather some jewels; searching, begging, praying for the invaluable insights that will drive us forward in spiritual life. A disciple once approached his teacher with a request: “Master, I heard you’ve gathered many jewels from the scriptures – can I acquire some of them?” The master paused, reflected and finally replied: “If I sell you those jewels you won’t be able to afford them, and if I give you them for free you won’t appreciate them.” The disciple was disheartened. “There is no alternative,” the master suddenly said, “you’ll have to dive into these oceanic scriptures, navigate yourself to the depths, and find those priceless jewels for yourself.” The disciple understood. No shortcuts, cheap bargains or quick gains. If you want jewels, you have to put in the effort.
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śrī-śaunakaḥ uvāca—Śrī Śaunaka saidatha—nowimam—thisartham—matterpṛcchāmaḥ—we are inquiring aboutbhavantam—from youbahu-vit-tamam—the possessor of the broadest knowledgesamasta—of alltantra—the scriptures prescribing practical methods of worshiprāddha-ante—in the definitive conclusionsbhavān—youbhāgavata—O great devotee of the Supreme Lordtattva-vit—the knower of the essential facts.
Blended reading (Sanskrit + English inline)
śrī-śaunaka uvāca
śrī-śaunakaḥ uvāca
Śrī Śaunaka said
athemam arthaṁ pṛcchāmo
atha
now
imam
this
artham
matter
pṛcchāmaḥ
we are inquiring about
bhavantaṁ bahu-vittamam
bhavantam
from you
bahu-vit-tamam
the possessor of the broadest knowledge
samasta-tantra-rāddhānte
samasta
of all
tantra
the scriptures prescribing practical methods of worship
rāddha-ante
in the definitive conclusions
bhavān bhāgavata tattva-vit
bhavān
you
bhāgavata
O great devotee of the Supreme Lord
tattva-vit
the knower of the essential facts.
Śrī Śaunaka said: O Sūta, you are the best of learned men and a great devotee of the Supreme Lord. Therefore we now inquire from you about the definitive conclusion of all tantra scriptures.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śaunaka said: O Sūta! You are a great devotee of the Supreme Lord and know the conclusions concerning tantra! We now inquire from you about that.
In the Eleventh Chapter the aṅgas and upāṅgas and vibhūtis for worship are described as well as the twelve expansions of the sun. Mārkaṇḍeya, our previous master, was expert in tantrika worship of the Lord. We ask you about this now. We ask about the method of worship by which he made the Lord visible. Rāddhante means “in the conclusion.”
Saunaka asks Suta about the definitive science of tantra-yoga because Suta is the best of learned men and a great devotee. We are right to seek the synthesis of bhakti and learning in our teachers, not just one.
Reflection Questions
Whose synthesis of devotion and scholarship most inspires me?
Which one am I currently weaker in, and how can I strengthen it?
तान्त्रिका: परिचर्यायां केवलस्य श्रिय: पते: ।
अङ्गोपाङ्गायुधाकल्पं कल्पयन्ति यथा च यै: ॥ २ ॥
तन्नो वर्णय भद्रं ते क्रियायोगं बुभुत्सताम् ।
येनक्रियानैपुणेनमर्त्योयायादमर्त्यताम् ॥ ३ ॥
tāntrikāḥ paricaryāyāṁ
[taantrikaah paricharyaayaam]
kevalasya śriyaḥ pateḥ
[kevalasya shriyah pateh]
aṅgopāṅgāyudhākalpaṁ
[angopaangaayudhaakalpam]
kalpayanti yathā ca yaiḥ
[kalpayanti yathaa cha yaih]
tan no varṇaya bhadraṁ te
[tan no varnaya bhadram te]
kriyā-yogaṁ bubhutsatām
[kriyaa-yogam bubhutsataam]
yena kriyā-naipuṇena
[yena kriyaa-naipunena]
martyo yāyād amartyatām
[martyo yaayaad amartyataam]
Word-for-word
tāntrikāḥ—the followers of the methods of the tantric literaturesparicaryāyām—in regulated worshipkevalasya—who is pure spiritśriyaḥ—of the goddess of fortunepateḥ—of the masteraṅga—His limbs, such as His feetupāṅga—His secondary limbs, such as associates like Garuḍaāyudha—His weapons, such as the Sudarśana discākalpam—and His ornaments, such as the Kaustubha gemkalpayanti—they conceive ofyathā—howca—andyaiḥ—by which (material representations)tat—thatnaḥ—to usvarṇaya—please describebhadram—all-auspiciousnesste—unto youkriyā-yogam—the practical method of cultivationbubhutsatām—who are eager to learnyena—by whichkriyā—in the systematic practicenaipuṇena—expertisemartyaḥ—a mortal beingyāyāt—may attainamartyatām—immortality.
Blended reading (Sanskrit + English inline)
tāntrikāḥ paricaryāyāṁ
tāntrikāḥ
the followers of the methods of the tantric literatures
paricaryāyām
in regulated worship
kevalasya śriyaḥ pateḥ
kevalasya
who is pure spirit
śriyaḥ
of the goddess of fortune
pateḥ
of the master
aṅgopāṅgāyudhākalpaṁ
aṅga
His limbs, such as His feet
upāṅga
His secondary limbs, such as associates like Garuḍa
āyudha
His weapons, such as the Sudarśana disc
ākalpam
and His ornaments, such as the Kaustubha gem
kalpayanti yathā ca yaiḥ
kalpayanti
they conceive of
yathā
how
ca
and
yaiḥ
by which (material representations)
tan no varṇaya bhadraṁ te
tat
that
naḥ
to us
varṇaya
please describe
bhadram
all-auspiciousness
te
unto you
kriyā-yogaṁ bubhutsatām
kriyā-yogam
the practical method of cultivation
bubhutsatām
who are eager to learn
yena kriyā-naipuṇena
yena
by which
kriyā
in the systematic practice
naipuṇena
expertise
martyo yāyād amartyatām
martyaḥ
a mortal being
yāyāt
may attain
amartyatām
immortality.
All good fortune to you! Please explain to us, who are very eager to learn, the process of kriyā-yoga practiced through regulated worship of the transcendental Lord, the husband of the goddess of fortune. Please also explain how the Lord’s devotees conceive of His limbs, associates, weapons and ornaments in terms of particular material representations. By expertly worshiping the Supreme Lord, a mortal can attain immortality.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
All good fortune to you! Please explain to us, who are very eager to learn, the process of kriyā-yoga, worship of Viṣṇu and Lakṣmī, by which method the followers of tantra conceive of the limbs, associates, weapons and ornaments of the Lord in terms of certain vibhūtis, and by which expertise one attains immortality.
Aṅgāni refers the hands, feet and other limbs of the Lord. Upāṅgāni refers to associates like Garuḍa. Āyudhāni refers to weapons like Sudarśana. Ākalpa means ornaments like the Kaustubha. They are listed as dvadva compound. And describe how the followers of tantra conceive of the limbs for the purpose of worship by using the vibhūtis of the Lord seen in the material world.
Personal Guidance
Saunaka wants to know about kriya-yoga practiced through regulated worship of the transcendental Lord. There is a science to worship — postures, mantras, offerings — that supports the heart's longing. Form and feeling cooperate.
Reflection Questions
Do I treat the 'how' of worship as merely external, or as cooperating with my heart?
What ritual could I deepen attention to this week?
sūtaḥ uvāca—Sūta Gosvāmī saidnamaskṛtya—offering obeisancesgurūn—to the spiritual mastersvakṣye—I shall speakvibhūtīḥ—the opulencesvaiṣṇavīḥ—belonging to Lord Viṣṇuapi—indeedyāḥ—whichproktāḥ—are describedveda-tantrābhyām—by the Vedas and the tantrasācāryaiḥ—by standard authoritiespadmaja-ādibhiḥ—beginning with Lord Brahmā.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
namaskṛtya gurūn vakṣye
namaskṛtya
offering obeisances
gurūn
to the spiritual masters
vakṣye
I shall speak
vibhūtīr vaiṣṇavīr api
vibhūtīḥ
the opulences
vaiṣṇavīḥ
belonging to Lord Viṣṇu
api
indeed
yāḥ proktā veda-tantrābhyām
yāḥ
which
proktāḥ
are described
veda-tantrābhyām
by the Vedas and the tantras
ācāryaiḥ padmajādibhiḥ
ācāryaiḥ
by standard authorities
padmaja-ādibhiḥ
beginning with Lord Brahmā.
Sūta Gosvāmī said: Offering obeisances to my spiritual masters, I shall repeat to you the description of the opulences of Lord Viṣṇu given in the Vedas and tantras by great authorities, beginning from lotus-born Brahmā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: Offering obeisances to my gurus, I shall repeat to you the description of the vibhūtis of Viṣṇu given in the Vedas and tantras by great authorities, beginning from lotus-born Brahmā.
He offers respects to guru in order to understand the meaning of what guru has instructed.
Personal Guidance
Suta offers obeisances to his teachers before repeating the Lord's opulences described in the Vedic tantras. Honoring teachers comes first; transmission only flows from a respectful starting point.
Reflection Questions
Do I bow internally to my teachers before reading or speaking from them?
How might that small gesture change what flows after?
मायाद्यैर्नवभिस्तत्त्वै: स विकारमयो विराट् ।
निर्मितो दृश्यते यत्र सचित्के भुवनत्रयम् ॥ ५ ॥
māyādyair navabhis tattvaiḥ
[maayaadyair navabhis tattvaih]
sa vikāra-mayo virāṭ
[sa vikaara-mayo viraat]
nirmito dṛśyate yatra
[nirmito drishyate yatra]
sa-citke bhuvana-trayam
[sa-chitke bhuvana-trayam]
Word-for-word
māyā-ādyaiḥ—beginning with the unmanifest stage of naturenavabhiḥ—with the ninetattvaiḥ—elementssaḥ—thatvikāra-mayaḥ—also comprising the transformations (of the eleven senses and the five gross elements)virāṭ—the universal form of the Lordnirmitaḥ—constructeddṛśyate—are seenyatra—in whichsa-citke—being consciousbhuvana-trayam—the three planetary systems.
Blended reading (Sanskrit + English inline)
māyādyair navabhis tattvaiḥ
māyā-ādyaiḥ
beginning with the unmanifest stage of nature
navabhiḥ
with the nine
tattvaiḥ
elements
sa vikāra-mayo virāṭ
saḥ
that
vikāra-mayaḥ
also comprising the transformations (of the eleven senses and the five gross elements)
virāṭ
the universal form of the Lord
nirmito dṛśyate yatra
nirmitaḥ
constructed
dṛśyate
are seen
yatra
in which
sa-citke bhuvana-trayam
sa-citke
being conscious
bhuvana-trayam
the three planetary systems.
The universal form [virāṭ] of the Personality of Godhead includes the nine basic elements of creation, starting with the unmanifest nature, and their subsequent transformations. Once this universal form is instilled with consciousness, the three planetary systems become visible within it.
Purport
The nine basic elements of creation are prakṛti, sūtra, mahat-tattva, false ego, and the five subtle perceptions. The transformations are the eleven senses and the five gross material elements.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
That form of the Lord is the universal form, composed of the nine basic elements of creation, starting with the unmanifest nature, and their subsequent transformations. When it is instilled with consciousness, the three planetary systems become visible within it.
The form of the Lord conceived of using the vibhūtis of the Lord is actually the universal form. That is explained in this verse. The form is composed of nine elements: prakṛti, sūtra, mahat-tattva, ahaṅkāra, and the five tan-mātras as well as the sixteen transformations: the eleven senses and the five gross elements. With this form the three worlds are seen when it is instilled with consciousness (sa-citke).
Personal Guidance
The virat-rupa, the universal form, contains the nine basic elements of creation. The Lord's body is reality itself. We live inside His form whether we know it or not.
Reflection Questions
How might it change my treatment of the natural world if I sense it as His body?
Which small ecological act could express that vision today?
etat—thisvai—indeedpauruṣam—of the Virāṭ-puruṣarūpam—the formbhūḥ—the earthpādau—His feetdyauḥ—heavenśiraḥ—His headnabhaḥ—the skynābhiḥ—His navelsūryaḥ—the sunakṣiṇī—His eyesnāse—His nostrilsvāyuḥ—the airkarṇau—His earsdiśaḥ—the directionsprabhoḥ—of the Supreme Lordprajā-patiḥ—the demigod of procreationprajananam—His genitalsapānaḥ—His anusmṛtyuḥ—deathīśituḥ—of the absolute controllertat-bāhavaḥ—His many armsloka-pālāḥ—the presiding demigods of the various planetsmanaḥ—His mindcandraḥ—the moonbhruvau—His eyebrowsyamaḥ—the god of deathlajjā—shameuttaraḥ—His upper lipadharaḥ—His lower liplobhaḥ—greeddantāḥ—His teethjyotsnā—the light of the moonsmayaḥ—His smilebhramaḥ—delusionromāṇi—the hairs of the bodybhū-ruhāḥ—the treesbhūmnaḥ—of the almighty Lordmeghāḥ—the cloudspuruṣa—of the Virāṭ-puruṣamūrdha-jāḥ—the hairs upon the head.
Blended reading (Sanskrit + English inline)
etad vai pauruṣaṁ rūpaṁ
etat
this
vai
indeed
pauruṣam
of the Virāṭ-puruṣa
rūpam
the form
bhūḥ pādau dyauḥ śiro nabhaḥ
bhūḥ
the earth
pādau
His feet
dyauḥ
heaven
śiraḥ
His head
nabhaḥ
the sky
nābhiḥ sūryo ’kṣiṇī nāse
nābhiḥ
His navel
sūryaḥ
the sun
akṣiṇī
His eyes
nāse
His nostrils
vāyuḥ karṇau diśaḥ prabhoḥ
vāyuḥ
the air
karṇau
His ears
diśaḥ
the directions
prabhoḥ
of the Supreme Lord
prajāpatiḥ prajananam
prajā-patiḥ
the demigod of procreation
prajananam
His genitals
apāno mṛtyur īśituḥ
apānaḥ
His anus
mṛtyuḥ
death
īśituḥ
of the absolute controller
tad-bāhavo loka-pālā
tat-bāhavaḥ
His many arms
loka-pālāḥ
the presiding demigods of the various planets
manaś candro bhruvau yamaḥ
manaḥ
His mind
candraḥ
the moon
bhruvau
His eyebrows
yamaḥ
the god of death
lajjottaro ’dharo lobho
lajjā
shame
uttaraḥ
His upper lip
adharaḥ
His lower lip
lobhaḥ
greed
dantā jyotsnā smayo bhramaḥ
dantāḥ
His teeth
jyotsnā
the light of the moon
smayaḥ
His smile
bhramaḥ
delusion
romāṇi bhūruhā bhūmno
romāṇi
the hairs of the body
bhū-ruhāḥ
the trees
bhūmnaḥ
of the almighty Lord
meghāḥ puruṣa-mūrdhajāḥ
meghāḥ
the clouds
puruṣa
of the Virāṭ-puruṣa
mūrdha-jāḥ
the hairs upon the head.
This is the representation of the Supreme Lord as the universal person, in which the earth is His feet, the sky His navel, the sun His eyes, the wind His nostrils, the demigod of procreation His genitals, death His anus and the moon His mind. The heavenly planets are His head, the directions His ears, and the demigods protecting the various planets His many arms. The god of death is His eyebrows, shame His lower lip, greed His upper lip, delusion His smile, and moonshine His teeth, while the trees are the almighty Puruṣa’s bodily hairs, and the clouds the hair on His head.
Purport
Various aspects of material creation, such as the earth, the sun and the trees, are sustained by various limbs of the universal body of the Lord. Thus they are considered nondifferent from Him, as described in this verse, which is meant for meditation.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
This is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the antarikṣa his navel, the heavenly planets his head, the sun his eyes, the air his nostrils, the directions his ears, the Prajāpati his genitals, death his anus and the moon his mind. The devatās protecting the various planets are his many arms. The god of death is his eyebrows, shame his lower lip, greed his upper lip, delusion his smile, and moon light his teeth. The trees are the Lord's bodily hairs, and the clouds are the hair on his head.
This is a material form of the Lord (pauruṣam rūpam) not his svarūpa. By what vibhūtis are his limbs conceived? This question is answered here. The vibhūti for the feet of the Lord is earth. By earth one imagines his feet. Since they are considered non-different they are equated in the text: the earth is his feet. All statements following are similar. Then by thinking of the feet and other limbs of the universal form one should remember the spiritual limbs of the Lord composed of eternity, knowledge and bliss. My lord supports the earth, his vibhūti, by his two feet. He supports the heaven, his vibhūti, by his head. All things visible to eye and conceived by the mind are also the Lord’s limbs, since they are all his vibhūtis. All conceptions are only conceptions of the Lord. This is what the person discerns. Prajananam means the genital. Apānam is the anus. The upper lip is shame. The lower lip is greed. Delusion (bhramaḥ) is his smile.
Earth is His feet, sky His navel, sun His eyes, wind His breath. The universe is mapped onto a divine person. The mapping invites us to greet creation as a face.
Reflection Questions
When I look at the sun or feel the wind, do I sense any 'face'?
yāvān—to which extentayam—thisvai—indeedpuruṣaḥ—ordinary individual personyāvatyā—extending to which dimensionssaṁsthayā—by the position of his limbsmitaḥ—measuredtāvān—to that extentasau—Heapi—alsomahā-puruṣaḥ—the transcendental personalityloka-saṁsthayā—according to the positions of the planetary systems.
Blended reading (Sanskrit + English inline)
yāvān ayaṁ vai puruṣo
yāvān
to which extent
ayam
this
vai
indeed
puruṣaḥ
ordinary individual person
yāvatyā saṁsthayā mitaḥ
yāvatyā
extending to which dimensions
saṁsthayā
by the position of his limbs
mitaḥ
measured
tāvān asāv api mahā-
tāvān
to that extent
asau
He
api
also
mahā-puruṣaḥ
the transcendental personality
puruṣo loka-saṁsthayā
loka-saṁsthayā
according to the positions of the planetary systems.
Just as one can determine the dimensions of an ordinary person of this world by measuring his various limbs, one can determine the dimensions of the Mahāpuruṣa by measuring the arrangement of the planetary systems within His universal form.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Just as one can determine the dimensions of an ordinary person of this world by measuring his various limbs, one can determine the dimensions of the universal form by measuring the arrangement of the planetary systems.
Since the universal form and the individual person are considered one, by seeing the individual person, though faulty because of material qualities, one can understand something of the faultless spiritual person of eternity knowledge and bliss. Mitaḥ means measured.
Just as we measure a person by limb proportions, the Mahapurusha can be measured by His. Even cosmic vastness has form, not just diffusion. Form lets us love.
Reflection Questions
Do I prefer thinking of God as formless because it feels safer?
What is lost when form is excluded — and what is gained when it is welcomed?
kaustubha-vyapadeśena—represented by the Kaustubha gemsva-ātma—of the pure jīva souljyotiḥ—the spiritual lightbibharti—carriesajaḥ—the unborn Lordtat-prabhā—the effulgence of this (Kaustubha)vyāpinī—expansivesākṣāt—directlyśrīvatsam—of the Śrīvatsa markurasā—upon His chestvibhuḥ—the almighty.
Blended reading (Sanskrit + English inline)
kaustubha-vyapadeśena
kaustubha-vyapadeśena
represented by the Kaustubha gem
svātma-jyotir bibharty ajaḥ
sva-ātma
of the pure jīva soul
jyotiḥ
the spiritual light
bibharti
carries
ajaḥ
the unborn Lord
tat-prabhā vyāpinī sākṣāt
tat-prabhā
the effulgence of this (Kaustubha)
vyāpinī
expansive
sākṣāt
directly
śrīvatsam urasā vibhuḥ
śrīvatsam
of the Śrīvatsa mark
urasā
upon His chest
vibhuḥ
the almighty.
Upon His chest the almighty, unborn Personality of Godhead bears the Kaustubha gem, which represents the pure spirit soul, along with the Śrīvatsa mark, which is the direct manifestation of this gem’s expansive effulgence.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Upon his chest the almighty, unborn Lord bears the pure jīva in the form of the vibhūti known as the Kaustubha gem along with the Śrīvatsa mark, which is the direct manifestation of this gem's expansive effulgence.
Having spoken of the limbs, now the ornaments are described. The Lord supports the pure jīva (svātma-jyotiḥ) in the form (vyapadeśena) of the Kaustubha. The Kaustubha represents the Lord’s vibhūti known as the pure jīva. It is said:
a-kāreṇocyate visṇuḥ śṛir u-kāreṇa kathyate
ma-kāreṇas tu tayor dāsaḥ pañca-viṁśaḥ prakīrtitaḥ
The letter a is Visṇu, u is Lakṣmī, and m is their servant (jīva) is glorified as the twenty-fifth element. Padma Purāṇa 6.226.22-23
The Lord holds his servant on his heart.
ādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api
The pure devotee is always within the core of my heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but me, and I do not know anyone else but them. SB 9.4.68
evaṁ sva-bhaktayo rājan bhagavān bhakta-bhaktimān
uṣitvādiśya san-mārgaṁ punar dvāravatīm agāt
O King, thus the Personality of Godhead, who is devoted to his own devotees, stayed for some time with his two great devotees Śrutadeva and Bahulāśva, teaching them the behavior of perfect saints. Then the Lord returned to Dvārakā. SB 10.86.59
The effulgence of the Kaustubha which spreads everywhere is the Śrīvatsa on the Lord’s right upper chest. This is a fine curl of white hair whirling clockwise. This supports his vibhūti called dharma. Though not mentioned, on his left chest is the Lakṣmī-rekhā, a golden line similar to the line on a testing stone. That supports his vibhūti known as royal wealth.
Personal Guidance
On the Lord's chest the Kaustubha gem represents the pure spirit soul, along with the Srivatsa mark. The soul is treasured by the Lord, kept close to His heart. We are not anonymous.
Reflection Questions
Do I sense myself 'kept close' by Him, or far?
What helps me lean into the closeness rather than rehearse distance?
स्वमायां वनमालाख्यां नानागुणमयीं दधत् ।
वासश्छन्दोमयं पीतं ब्रह्मसूत्रं त्रिवृत् स्वरम् ॥ ११ ॥
बिभर्ति साङ्ख्यं योगं च देवो मकरकुण्डले ।
मौलिं पदं पारमेष्ठ्यं सर्वलोकाभयङ्करम् ॥ १२ ॥
sva-māyāṁ vana-mālākhyāṁ
[sva-maayaam vana-maalaakhyaam]
nānā-guṇa-mayīṁ dadhat
[naanaa-guna-mayeem dadhat]
vāsaś chando-mayaṁ pītaṁ
[vaasash chando-mayam peetam]
brahma-sūtraṁ tri-vṛt svaram
[brahma-sootram tri-vrit svaram]
bibharti sāṅkhyaṁ yogaṁ ca
[bibharti saankhyam yogam cha]
devo makara-kuṇḍale
[devo makara-kundale]
mauliṁ padaṁ pārameṣṭhyaṁ
[maulim padam paarameshthyam]
sarva-lokābhayaṅ-karam
[sarva-lokaabhayan-karam]
Word-for-word
sva-māyām—His own material energyvana-mālā-ākhyām—represented as His flower garlandnānā-guṇa—various combinations of the modes of naturemayīm—composed ofdadhat—wearingvāsaḥ—His garmentchandaḥ-mayam—consisting of the Vedic meterspītam—yellowbrahma-sūtram—His sacred threadtri-vṛt—threefoldsvaram—the sacred sound oṁkārabibharti—He carriessāṅkhyam—the process of Sāṅkhyayogam—the process of yogaca—anddevaḥ—the Lordmakara-kuṇḍale—His shark-shaped earringsmaulim—His crownpadam—the positionpārameṣṭhyam—supreme (of Lord Brahmā)sarva-loka—to all the worldsabhayam—fearlessnesskaram—which gives.
Blended reading (Sanskrit + English inline)
sva-māyāṁ vana-mālākhyāṁ
sva-māyām
His own material energy
vana-mālā-ākhyām
represented as His flower garland
nānā-guṇa-mayīṁ dadhat
nānā-guṇa
various combinations of the modes of nature
mayīm
composed of
dadhat
wearing
vāsaś chando-mayaṁ pītaṁ
vāsaḥ
His garment
chandaḥ-mayam
consisting of the Vedic meters
pītam
yellow
brahma-sūtraṁ tri-vṛt svaram
brahma-sūtram
His sacred thread
tri-vṛt
threefold
svaram
the sacred sound oṁkāra
bibharti sāṅkhyaṁ yogaṁ ca
bibharti
He carries
sāṅkhyam
the process of Sāṅkhya
yogam
the process of yoga
ca
and
devo makara-kuṇḍale
devaḥ
the Lord
makara-kuṇḍale
His shark-shaped earrings
mauliṁ padaṁ pārameṣṭhyaṁ
maulim
His crown
padam
the position
pārameṣṭhyam
supreme (of Lord Brahmā)
sarva-lokābhayaṅ-karam
sarva-loka
to all the worlds
abhayam
fearlessness
karam
which gives.
His flower garland is His material energy, comprising various combinations of the modes of nature. His yellow garment is the Vedic meters, and His sacred thread the syllable om composed of three sounds. In the form of His two shark-shaped earrings, the Lord carries the processes of Sāṅkhya and yoga, and His crown, bestowing fearlessness on the inhabitants of all the worlds, is the supreme position of Brahmaloka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
His flower garland is his material energy, comprising various combinations of the modes of nature. His yellow garment is the Vedic meters, and his sacred thread is the syllable oṁ composed of three sounds. In the form of his two shark-shaped earrings, the Lord supports the processes of Sāṅkhya and yoga, and his crown, bestowing fearlessness on the inhabitants of all the worlds, is the supreme position of Brahmaloka.
The vibhūti of his garland is māyā, consisting of three guṇas. The vibhūti of his yellow cloth is the Vedic meters. The vibhūti of his sacred thread is known as oṁ. In this way the parts of the Lord are equated with vibhūtis in this world. Pārameṣṭhyam means Brahmaloka
His Grace Gauranga Darshan Prabhu· 2016-02-18· English
Personal Guidance
His flower garland is material energy of mixed modes; His yellow garment is Vedic meters; His sacred thread is om. The Lord wears the very fabric of reality and revelation. Everything we live among is His clothing.
Reflection Questions
How does it shift my attitude toward 'mundane' material to see it as His garment?
अव्याकृतमनन्ताख्यमासनंयदधिष्ठित: ।
धर्मज्ञानादिभिर्युक्तं सत्त्वं पद्ममिहोच्यते ॥ १३ ॥
avyākṛtam anantākhyam
[avyaakritam anantaakhyam]
āsanaṁ yad-adhiṣṭhitaḥ
[aasanam yad-adhishthitah]
dharma-jñānādibhir yuktaṁ
[dharma-jnaanaadibhir yuktam]
sattvaṁ padmam ihocyate
[sattvam padmam ihochyate]
Word-for-word
avyākṛtam—the unmanifest phase of material creationananta-ākhyam—known as Lord Anantaāsanam—His personal seatyat-adhiṣṭhitaḥ—upon which He is sittingdharma-jñāna-ādibhiḥ—together with religion, knowledge and so onyuktam—conjoinedsattvam—in the mode of goodnesspadmam—His lotusiha—thereuponucyate—is said.
Blended reading (Sanskrit + English inline)
avyākṛtam anantākhyam
avyākṛtam
the unmanifest phase of material creation
ananta-ākhyam
known as Lord Ananta
āsanaṁ yad-adhiṣṭhitaḥ
āsanam
His personal seat
yat-adhiṣṭhitaḥ
upon which He is sitting
dharma-jñāna-ādibhiḥ
together with religion, knowledge and so on
dharma-jñānādibhir yuktaṁ
yuktam
conjoined
sattvaṁ padmam ihocyate
sattvam
in the mode of goodness
padmam
His lotus
iha
thereupon
ucyate
is said.
Ananta, the Lord’s sitting place, is the unmanifest phase of material nature, and the Lord’s lotus throne is the mode of goodness, endowed with religion and knowledge.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Ananta, the Lord's sitting place, is pradhāna, and the Lord's lotus throne is the mode of goodness, endowed with religion and knowledge.
The seat where he is situated, called Ananta, is pradhāna. Pradhāna is vibhūti represented by Ananta. In the previous verse the vibhūti of the Lord’s garland was māyā or prakṛti (same as pradhāna), the cause of creation. However Ananta is the root cause. His lotus throne, another seat, accompanied by dharma and jñāna, is sattva-guṇa.
Ananta — His sitting place — is unmanifest nature; His lotus throne is the mode of goodness with religion and knowledge. Even His seat is meaningful. The Lord doesn't sit on nothing.
Reflection Questions
What is the 'seat' from which I act each day — fatigue, ambition, devotion, fear?
ओज:सहोबलयुतं मुख्यतत्त्वं गदां दधत् ।
अपां तत्त्वं दरवरं तेजस्तत्त्वं सुदर्शनम् ॥ १४ ॥
नभोनिभं नभस्तत्त्वमसिं चर्म तमोमयम् ।
कालरूपं धनु: शार्ङ्गं तथा कर्ममयेषुधिम् ॥ १५ ॥
ojaḥ-saho-bala-yutaṁ
[ojah-saho-bala-yutam]
mukhya-tattvaṁ gadāṁ dadhat
[mukhya-tattvam gadaam dadhat]
apāṁ tattvaṁ dara-varaṁ
[apaam tattvam dara-varam]
tejas-tattvaṁ sudarśanam
[tejas-tattvam sudarshanam]
nabho-nibhaṁ nabhas-tattvam
[nabho-nibham nabhas-tattvam]
asiṁ carma tamo-mayam
[asim charma tamo-mayam]
kāla-rūpaṁ dhanuḥ śārṅgaṁ
[kaala-roopam dhanuh shaarngam]
tathā karma-mayeṣudhim
[tathaa karma-mayeshudhim]
Word-for-word
ojaḥ-sahaḥ-bala—with the power of the senses, the power of the mind and the power of the bodyyutam—conjoinedmukhya-tattvam—the principle element, air, which is the vital force within the material bodygadām—His clubdadhat—carryingapām—of watertattvam—the elementdara—His conchshellvaram—excellenttejaḥ-tattvam—the element firesudarśanam—His Sudarśana discnabhaḥ-nibham—just like the skynabhaḥ-tattvam—the element etherasim—His swordcarma—His shieldtamaḥ-mayam—composed of the mode of ignorancekāla-rūpam—appearing as timedhanuḥ—His bowśārṅgam—named Śārṅgatathā—andkarma-maya—representing the active sensesiṣu-dhim—the quiver holding His arrows.
Blended reading (Sanskrit + English inline)
ojaḥ-saho-bala-yutaṁ
ojaḥ-sahaḥ-bala
with the power of the senses, the power of the mind and the power of the body
yutam
conjoined
mukhya-tattvaṁ gadāṁ dadhat
mukhya-tattvam
the principle element, air, which is the vital force within the material body
gadām
His club
dadhat
carrying
apāṁ tattvaṁ dara-varaṁ
apām
of water
tattvam
the element
dara
His conchshell
varam
excellent
tejas-tattvaṁ sudarśanam
tejaḥ-tattvam
the element fire
sudarśanam
His Sudarśana disc
nabho-nibhaṁ nabhas-tattvam
nabhaḥ-nibham
just like the sky
nabhaḥ-tattvam
the element ether
asim
His sword
asiṁ carma tamo-mayam
carma
His shield
tamaḥ-mayam
composed of the mode of ignorance
kāla-rūpaṁ dhanuḥ śārṅgaṁ
kāla-rūpam
appearing as time
dhanuḥ
His bow
śārṅgam
named Śārṅga
tathā karma-mayeṣudhim
tathā
and
karma-maya
representing the active senses
iṣu-dhim
the quiver holding His arrows.
The club the Lord carries is the chief element, prāṇa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, His Sudarśana disc the element fire, and His sword, pure as the sky, the element ether. His shield embodies the mode of ignorance, His bow, named Śārṅga, time, and His arrow-filled quiver the working sensory organs.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The club the Lord carries is the chief element, prāṇa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, his Sudarśana disc is the element fire, and his sword, pure as the sky, is the element ether. His shield embodies the mode of ignorance, his bow, named Śārṅga, is time, and his arrow-filled quiver is the working sensory organs.
Mukhya-tattva means prāṇa. Śruti says prāno vai mukhyaḥ: prāṇa is the chief element. Daravaram means conch. His sword is ether element equal to the sky, being pure. His shield is tamoguṇa.
Personal Guidance
His club is prāṇa — vital energy; His conchshell is water as the source of nourishment. Each implement has cosmic referent. The weapons of the Lord are not warfare; they are the workings of creation itself.
Reflection Questions
Which 'implement' of my own life is currently most in His hand?
What surrender would let another be picked up by Him too?
इन्द्रियाणिशरानाहुराकूतीरस्यस्यन्दनम् ।
तन्मात्राण्यस्याभिव्यक्तिं मुद्रयार्थक्रियात्मताम् ॥ १६ ॥
indriyāṇi śarān āhur
[indriyaani sharaan aahur]
ākūtīr asya syandanam
[aakooteer asya syandanam]
tan-mātrāṇy asyābhivyaktiṁ
[tan-maatraany asyaabhivyaktim]
mudrayārtha-kriyātmatām
[mudrayaartha-kriyaatmataam]
Word-for-word
indriyāṇi—the sensesśarān—His arrowsāhuḥ—they sayākūtīḥ—(the mind with its) active functionsasya—of Himsyandanam—the chariottat-mātrāṇi—the objects of perceptionasya—Hisabhivyaktim—external appearancemudrayā—by the gestures of His hands (symbolizing the giving of benedictions, the offering of fearlessness, and so on)artha-kriyā-ātmatām—the essence of purposeful activity.
Blended reading (Sanskrit + English inline)
indriyāṇi śarān āhur
indriyāṇi
the senses
śarān
His arrows
āhuḥ
they say
ākūtīr asya syandanam
ākūtīḥ
(the mind with its) active functions
asya
of Him
syandanam
the chariot
tan-mātrāṇy asyābhivyaktiṁ
tat-mātrāṇi
the objects of perception
asya
His
abhivyaktim
external appearance
mudrayārtha-kriyātmatām
mudrayā
by the gestures of His hands (symbolizing the giving of benedictions, the offering of fearlessness, and so on)
artha-kriyā-ātmatām
the essence of purposeful activity.
His arrows are said to be the senses, and His chariot is the active, forceful mind. His external appearance is the subtle objects of perception, and the gestures of His hands are the essence of all purposeful activity.
Purport
All activity is ultimately aimed at the supreme perfection of life, and this perfection is awarded by the merciful hands of the Lord. The gestures of the Lord remove all fear from the heart of a devotee and elevate him to the Lord’s own association in the spiritual sky.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
His arrows are said to be the senses, and his chariot is the active, forceful mind. His external appearance is the subtle objects of perception, and the gestures of his hands are the essence of all purposeful activity.
The active mind (ākūtīḥ) endowed with kriya-śakti is the vibhūti of his chariot. The tan-mātras such as sound are the vibhūtis of his appearance. The sense objects are the external manifestation of desire for grasping objects, to be grasped by the senses. By his mudrās (hand gestures) such as giving benediction or fearlessness he supports the very nature of action with a purpose. The vibhūtis of his giving benedictions and fearlessness are the actions with purpose.
Personal Guidance
His arrows are the senses; His chariot is the active mind. Even our internal apparatus is borrowed from His vast equipment. We are riding His chariot without realizing it.
Reflection Questions
Have I treated my mind as fully my own when it may be His chariot in trust?
मण्डलं देवयजनं दीक्षा संस्कार आत्मन: ।
परिचर्या भगवत आत्मनो दुरितक्षय: ॥ १७ ॥
maṇḍalaṁ deva-yajanaṁ
[mandalam deva-yajanam]
dīkṣā saṁskāra ātmanaḥ
[deekshaa samskaara aatmanah]
paricaryā bhagavata
[paricharyaa bhagavata]
ātmano durita-kṣayaḥ
[aatmano durita-kshayah]
Word-for-word
maṇḍalam—the sun globedeva-yajanam—the place where the Supreme Lord is worshipeddīkṣā—spiritual initiationsaṁskāraḥ—the process of purificationātmanaḥ—for the spirit soulparicaryā—devotional servicebhagavataḥ—of the Personality of Godheadātmanaḥ—for the jīva souldurita—of sinful reactionskṣayaḥ—the destruction.
Blended reading (Sanskrit + English inline)
maṇḍalaṁ deva-yajanaṁ
maṇḍalam
the sun globe
deva-yajanam
the place where the Supreme Lord is worshiped
dīkṣā saṁskāra ātmanaḥ
dīkṣā
spiritual initiation
saṁskāraḥ
the process of purification
ātmanaḥ
for the spirit soul
paricaryā bhagavata
paricaryā
devotional service
bhagavataḥ
of the Personality of Godhead
ātmano durita-kṣayaḥ
ātmanaḥ
for the jīva soul
durita
of sinful reactions
kṣayaḥ
the destruction.
The sun globe is the place where the Supreme Lord is worshiped, spiritual initiation is the means of purification for the spirit soul, and rendering devotional service to the Personality of Godhead is the process for eradicating all one’s sinful reactions.
Purport
One should meditate on the fiery sun globe as a place where God is worshiped. Lord Kṛṣṇa is the reservoir of all effulgence, and thus it is fitting that He be properly worshiped on the glowing sun.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sun globe is the place where the devatās worship the Supreme Lord, spiritual initiation is the means of purification for the spirit soul, and rendering devotional service to the Lord is the process for eradicating all one's sinful reactions.
The globe of the sun, a form of the Lord, is the place where one worships the Lord. Receiving mantra (dīkṣaḥ) is the saṁskāra of the jīva. The vibhūti of reciting mantra is the jīva’s saṁskāra. Service to the Lord is the vibhūti of destruction of the sins of the jīva.
The sun globe is where the Lord is worshiped; spiritual initiation purifies; service brings nearness. Mapping internal sadhana to cosmic facts gives sadhana its dignity.
Reflection Questions
Does my service to the Lord currently bring me a felt sense of nearness?
भगवान् भगशब्दार्थं लीलाकमलमुद्वहन् ।
धर्मं यशश्च भगवांश्चामरव्यजनेऽभजत् ॥ १८ ॥
bhagavān bhaga-śabdārthaṁ
[bhagavaan bhaga-shabdaartham]
līlā-kamalam udvahan
[leelaa-kamalam udvahan]
dharmaṁ yaśaś ca bhagavāṁś
[dharmam yashash cha bhagavaamsh]
cāmara-vyajane ’bhajat
[chaamara-vyajane ’bhajat]
Word-for-word
bhagavān—the Personality of Godheadbhaga-śabda—of the word bhagaartham—the meaning (namely, “opulence”)līlā-kamalam—His pastime lotusudvahan—carryingdharmam—religionyaśaḥ—fameca—andbhagavān—the Personality of Godheadcāmara-vyajane—the pair of yak-tail fansabhajat—has accepted.
Blended reading (Sanskrit + English inline)
bhagavān bhaga-śabdārthaṁ
bhagavān
the Personality of Godhead
bhaga-śabda
of the word bhaga
artham
the meaning (namely, “opulence”)
līlā-kamalam udvahan
līlā-kamalam
His pastime lotus
udvahan
carrying
dharmaṁ yaśaś ca bhagavāṁś
dharmam
religion
yaśaḥ
fame
ca
and
bhagavān
the Personality of Godhead
cāmara-vyajane ’bhajat
cāmara-vyajane
the pair of yak-tail fans
abhajat
has accepted.
Playfully carrying a lotus, which represents the various opulences designated by the word bhaga, the Supreme Lord accepts service from a pair of cāmara fans, which are religion and fame.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Playfully carrying a lotus, which represents the various qualities designated by the word bhaga, the Supreme Lord accepts service from a pair of cāmara fans, which are religion and fame.
The vibhūtis of the lotus are material power, wealth, knowledge and vairāgya. The vibhūtis of his cāmaras are material dharma and material fame.
Personal Guidance
Playfully carrying a lotus — representing the opulences in 'bhaga' — the Lord accepts service from camara fans. Even the most powerful enjoys being fanned by love. He invites our small services.
Reflection Questions
Which small service of mine could be a 'fan' offered with love today?
What helps me see it as that rather than as a mere chore?
ātapatram—His umbrellatu—andvaikuṇṭham—His spiritual abode, Vaikuṇṭhadvijāḥ—O brāhmaṇasdhāma—His personal abode, the spiritual worldakutaḥ-bhayam—free from feartri-vṛt—threefoldvedaḥ—the Vedasuparṇa-ākhyaḥ—named Suparṇa, or Garuḍayajñam—sacrifice personifiedvahati—carriedpūruṣam—the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
ātapatraṁ tu vaikuṇṭhaṁ
ātapatram
His umbrella
tu
and
vaikuṇṭham
His spiritual abode, Vaikuṇṭha
dvijā dhāmākuto-bhayam
dvijāḥ
O brāhmaṇas
dhāma
His personal abode, the spiritual world
akutaḥ-bhayam
free from fear
tri-vṛd vedaḥ suparṇākhyo
tri-vṛt
threefold
vedaḥ
the Veda
suparṇa-ākhyaḥ
named Suparṇa, or Garuḍa
yajñaṁ vahati pūruṣam
yajñam
sacrifice personified
vahati
carried
pūruṣam
the Supreme Personality of Godhead.
O brāhmaṇas, the Lord’s umbrella is His spiritual abode, Vaikuṇṭha, where there is no fear, and Garuḍa, who carries the Lord of sacrifice, is the threefold Veda.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O brāhmaṇas! The Lord's umbrella represents fearlessness found in Vaikuṇṭha, and Garuḍa, who carries the Lord of sacrifice, is the sacrifice mentioned in the three Vedas.
Whatever small amount of fearlessness is seen in the world is the vibhūti of the Lord’s umbrella. Garuḍa is the performance of sacrifice explained in the three Vedas--Rg, Yajur and Sāma.
The Lord's umbrella is Vaikuntha, where there is no fear; Garuda is the three-fold Vedic mantra carrying the Lord of sacrifice. The cosmos's organizing tools are personifications of devotion's structure.
Reflection Questions
Where do I most need 'umbrella' protection from fear?
How can I take shelter under His fearless realm more deliberately?
anapāyinī—inseparablebhagavatī—the goddess of fortuneśrīḥ—Śrīsākṣāt—directlyātmanaḥ—of the internal naturehareḥ—of Lord Hariviṣvaksenaḥ—Viṣvaksenatantra-mūrtiḥ—as the personification of the tantra scripturesviditaḥ—is knownpārṣada-adhipaḥ—the chief of His personal associatesnanda-ādayaḥ—Nanda and the othersaṣṭau—the eightdvāḥ-sthāḥ—doorkeepersca—andte—theyaṇimā-ādyāḥ—aṇimā and the other mystic perfectionshareḥ—of the Supreme Lordguṇāḥ—the qualities.
Blended reading (Sanskrit + English inline)
anapāyinī bhagavatī
anapāyinī
inseparable
bhagavatī
the goddess of fortune
śrīḥ sākṣād ātmano hareḥ
śrīḥ
Śrī
sākṣāt
directly
ātmanaḥ
of the internal nature
hareḥ
of Lord Hari
viṣvaksenas tantra-mūrtir
viṣvaksenaḥ
Viṣvaksena
tantra-mūrtiḥ
as the personification of the tantra scriptures
viditaḥ pārṣadādhipaḥ
viditaḥ
is known
pārṣada-adhipaḥ
the chief of His personal associates
nandādayo ’ṣṭau dvāḥ-sthāś ca
nanda-ādayaḥ
Nanda and the others
aṣṭau
the eight
dvāḥ-sthāḥ
doorkeepers
ca
and
te ’ṇimādyā harer guṇāḥ
te
they
aṇimā-ādyāḥ
aṇimā and the other mystic perfections
hareḥ
of the Supreme Lord
guṇāḥ
the qualities.
The goddess of fortune, Śrī, who never leaves the Lord’s side, appears with Him in this world as the representation of His internal potency. Viṣvaksena, the chief among His personal associates, is known to be the personification of the Pañcarātra and other tantras. And the Lord’s eight doorkeepers, headed by Nanda, are His mystic perfections, beginning with aṇimā.
Purport
According to Śrīla Jīva Gosvāmī, the goddess of fortune is the original source of all material opulence. Material nature is directly controlled by the Lord’s inferior energy, Mahā-māyā, whereas the goddess of fortune is His internal, superior energy. Still, the opulence of the Lord’s inferior nature has its source in the supreme spiritual opulence of the goddess of fortune. As stated in Śrī Hayaśīrṣa Pañcarātra:
paramātmā harir devas tac-chaktiḥ śrīr ihoditā śrīr devī prakṛtiḥ proktā keśavaḥ puruṣaḥ smṛtaḥ na viṣṇunā vinā devī na hariḥ padmajāṁ vinā
“The Supreme Soul is Lord Hari, and His potency is known in this world as Śrī. Goddess Śrī is known as prakṛti, and the Supreme Lord Keśava is known as the puruṣa. The divine goddess is never present without Him, nor does He ever appear without her.”
“She is the eternal mother of the universe, the goddess of fortune of Lord Viṣṇu, and she is never separated from Him. In the same way that Lord Viṣṇu is present everywhere, so is she, O best of brāhmaṇas.”
“Thus, in the same way that the Lord of the universe, the God of gods, Janārdana, descends to this world, so His consort, the goddess of fortune, does also.”
The pure spiritual status of the goddess of fortune is described in the Skanda Purāṇa:
“The inferior infallible entity is that nature who manifests as the material world. The goddess of fortune, on the other hand, is known as the superior nature. She is pure consciousness and is under the direct shelter of Lord Viṣṇu. While she is said to be the superior infallible entity, that infallible entity who is greater than the greatest is Lord Hari Himself, the original possessor of all transcendental qualities. In this way, three distinct infallible entities are described.”
Thus, although the inferior energy of the Lord is infallible in her function, her power to manifest temporary illusory opulences exists by the grace of the internal energy, the goddess of fortune, who is the personal consort of the Supreme Lord.
The Padma Purāṇa (256.9-21) lists eighteen doorkeepers of the Lord: Nanda, Sunanda, Jaya, Vijaya, Caṇḍa, Pracaṇḍa, Bhadra, Subhadra, Dhātā, Vidhātā, Kumuda, Kumudākṣa, Pundarīkṣa, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha and Supratiṣṭhita.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śrī, who never leaves the Lord's side, appears with him in this world as the representation of his internal potency. Viṣvaksena, the chief among his personal associates, is known to be the personification of the Pañcarātra and other tantras. And the Lord's eight doorkeepers, headed by Nanda, are his mystic perfections, beginning with aṇimā.
Lakṣmī is the eternal śakti arising from the Lord’s svarūpa, the vibhūti of the hladinī-śakti, and is represented in this world by the bliss of Svarga etc. The Pañcarātra scriptures are the vibhūti of Viṣvaksena. The doorkeepers such as Nanda are the qualities like aṇimā.
Personal Guidance
Sri, who never leaves the Lord's side, appears as His internal potency. Visvaksena and others surround Him. The Lord is never alone; love by His side is itself a permanent reality.
Reflection Questions
Whose 'never leaving' love has been a constant in my own life?
vāsudevaḥ saṅkarṣaṇaḥ pradyumnaḥ—Vāsudeva, Saṅkarṣaṇa and Pradyumnapuruṣaḥ—the Supreme Personality of Godheadsvayam—Himselfaniruddhaḥ—Aniruddhaiti—thusbrahman—O brāhmaṇa, Śaunakamūrti-vyūhaḥ—the expansion of personal formsabhidhīyate—is designated.
Blended reading (Sanskrit + English inline)
vāsudevaḥ saṅkarṣaṇaḥ
vāsudevaḥ saṅkarṣaṇaḥ pradyumnaḥ
Vāsudeva, Saṅkarṣaṇa and Pradyumna
pradyumnaḥ puruṣaḥ svayam
puruṣaḥ
the Supreme Personality of Godhead
svayam
Himself
aniruddha iti brahman
aniruddhaḥ
Aniruddha
iti
thus
brahman
O brāhmaṇa, Śaunaka
mūrti-vyūho ’bhidhīyate
mūrti-vyūhaḥ
the expansion of personal forms
abhidhīyate
is designated.
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the names of the direct personal expansions of the Supreme Godhead, O brāhmaṇa Śaunaka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the names of the direct personal expansions of Svayam Bhagavān, O brāhmaṇa Śaunaka.
After mention of the doorkeepers, the presiding deities of the directions, catur-vyūha, are now mentioned. Puruṣaḥ svayam should mean Svayam Bhagavān.
Personal Guidance
Vasudeva, Sankarsana, Pradyumna, and Aniruddha are the names of the direct personal expansions. The one Lord is many — and not less than personal even at the highest level. Multiplicity in unity is His signature.
Reflection Questions
Where do I struggle with multiplicity in my spiritual concepts?
स विश्वस्तैजस: प्राज्ञस्तुरीय इति वृत्तिभि: ।
अर्थेन्द्रियाशयज्ञानैर्भगवान् परिभाव्यते ॥ २२ ॥
sa viśvas taijasaḥ prājñas
[sa vishvas taijasah praajnas]
turīya iti vṛttibhiḥ
[tureeya iti vrittibhih]
arthendriyāśaya-jñānair
[arthendriyaashaya-jnaanair]
bhagavān paribhāvyate
[bhagavaan paribhaavyate]
Word-for-word
saḥ—Heviśvaḥ taijasaḥ prājñaḥ—the manifestations of waking consciousness, sleep and deep sleepturīyaḥ—the fourth, transcendental stageiti—thus termedvṛttibhiḥ—by the functionsartha—by the external objects of perceptionindriya—the mindāśaya—covered consciousnessjñānaiḥ—and spiritual knowledgebhagavān—the Personality of Godheadparibhāvyate—is conceived of.
Blended reading (Sanskrit + English inline)
sa viśvas taijasaḥ prājñas
saḥ
He
viśvaḥ taijasaḥ prājñaḥ
the manifestations of waking consciousness, sleep and deep sleep
turīya iti vṛttibhiḥ
turīyaḥ
the fourth, transcendental stage
iti
thus termed
vṛttibhiḥ
by the functions
arthendriyāśaya-jñānair
artha
by the external objects of perception
indriya
the mind
āśaya
covered consciousness
jñānaiḥ
and spiritual knowledge
bhagavān paribhāvyate
bhagavān
the Personality of Godhead
paribhāvyate
is conceived of.
One can conceive of the Supreme Personality of Godhead in terms of awakened consciousness, sleep and deep sleep — which function respectively through external objects, the mind and material intelligence — and also in terms of the fourth, transcendental level of consciousness, which is characterized by pure knowledge.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
One can conceive of the Supreme Lord in terms of awakened consciousness, dreaming, deep sleep, and spiritual consciousness, by knowledge gained through external objects, the senses and the mind.
This explains the vibhūtis of the catur-vyūha. The senses and mind are endowed with impressions. “I slept happily. I was not even aware of happiness.” In this example even in deep sleep there is ignorance and knowledge (caused by impressions of the mind and senses). By knowledge through the senses, mind and objects, in the states of waking, sleeping, deep sleep and the fourth state, the Lord is remembered. The four states are vibhūtis of the catur-vyūha. Vāsudeva represents the waking state. Saṅkarṣaṇa represents dreaming. Pradyumna represents deep sleep. Aniruddha represents the fourth state of knowledge.
Personal Guidance
One conceives the Lord through waking, sleep, and deep sleep — functioning via the three modes. Even our shifting states are channels through which we can know Him.
Reflection Questions
Which state of mine — waking, dreaming, sleeping — feels least linked to remembrance of Him?
अङ्गोपाङ्गायुधाकल्पैर्भगवांस्तच्चतुष्टयम् ।
बिभर्ति स्म चतुर्मूर्तिर्भगवान् हरिरीश्वर: ॥ २३ ॥
aṅgopāṅgāyudhākalpair
[angopaangaayudhaakalpair]
bhagavāṁs tac catuṣṭayam
[bhagavaams tach chatushtayam]
bibharti sma catur-mūrtir
[bibharti sma chatur-moortir]
bhagavān harir īśvaraḥ
[bhagavaan harir eeshvarah]
Word-for-word
aṅga—with His major limbsupāṅga—minor limbsāyudha—weaponsākalpaiḥ—and ornamentsbhagavān—the Personality of Godheadtat catuṣṭayam—these four manifestations (of viśva, taijasa, prājña and turīya)bibharti—maintainssma—indeedcatuḥ-mūrtiḥ—in His four personal features (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha)bhagavān—the Lordhariḥ—Hariīśvaraḥ—the supreme controller.
Blended reading (Sanskrit + English inline)
aṅgopāṅgāyudhākalpair
aṅga
with His major limbs
upāṅga
minor limbs
āyudha
weapons
ākalpaiḥ
and ornaments
bhagavāṁs tac catuṣṭayam
bhagavān
the Personality of Godhead
tat catuṣṭayam
these four manifestations (of viśva, taijasa, prājña and turīya)
bibharti sma catur-mūrtir
bibharti
maintains
sma
indeed
catuḥ-mūrtiḥ
in His four personal features (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha)
bhagavān harir īśvaraḥ
bhagavān
the Lord
hariḥ
Hari
īśvaraḥ
the supreme controller.
The Supreme Personality of Godhead, Lord Hari, thus appears in four personal expansions, each exhibiting major limbs, minor limbs, weapons and ornaments. Through these distinct features, the Lord maintains the four phases of existence.
Purport
The Lord’s spiritual body, weapons, ornaments and associates are all pure transcendental existence, identical with Him.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Supreme Lord, master of the four states, who removes suffering for those who worship him as his four expansions, each exhibiting limbs, associates, weapons and ornaments, maintains the four phases of existence.
The implied meaning is made clear. These four forms with their limbs, associates, weapons and ornaments, maintain the four states of consciousness. The vibhūti of Vāsudeva along with his limbs, associates etc. is the waking state. Hari is the lord who removes the suffering of his worshippers. Īśvara means the controller of all four states.
Personal Guidance
Hari appears in four personal expansions, each with major and minor limbs, weapons, and ornaments. The Lord's accessories are not decoration; they are theology made visible.
Reflection Questions
Do I attend to the symbolism of the Lord's accessories in deity worship?
dvija-ṛṣabha—O best of the brāhmaṇassaḥ eṣaḥ—He alonebrahma-yoniḥ—the source of the Vedassvayam-dṛk—who is self-illuminatingsva-mahima—in His own gloryparipūrṇaḥ—perfectly completemāyayā—by the material energyca—andsvayā—His ownetat—this universesṛjati—He createsharati—He withdrawspāti—He maintainsiti ākhyayā—conceived of as suchanāvṛta—uncoveredakṣaḥ—His transcendental awarenessvivṛtaḥ—materially dividediva—as ifniruktaḥ—describedtat-paraiḥ—by those who are devoted to Himātma—as their very Soullabhyaḥ—realizable.
Blended reading (Sanskrit + English inline)
dvija-ṛṣabha sa eṣa brahma-yoniḥ svayaṁ-dṛk
dvija-ṛṣabha
O best of the brāhmaṇas
saḥ eṣaḥ
He alone
brahma-yoniḥ
the source of the Vedas
svayam-dṛk
who is self-illuminating
sva-mahima-paripūrṇo māyayā ca svayaitat
sva-mahima
in His own glory
paripūrṇaḥ
perfectly complete
māyayā
by the material energy
ca
and
svayā
His own
etat
this universe
sṛjati harati pātīty ākhyayānāvṛtākṣo
sṛjati
He creates
harati
He withdraws
pāti
He maintains
iti ākhyayā
conceived of as such
anāvṛta
uncovered
akṣaḥ
His transcendental awareness
vivṛta iva niruktas tat-parair ātma-labhyaḥ
vivṛtaḥ
materially divided
iva
as if
niruktaḥ
described
tat-paraiḥ
by those who are devoted to Him
ātma
as their very Soul
labhyaḥ
realizable.
O best of brāhmaṇas, He alone is the self-luminous, original source of the Vedas, perfect and complete in His own glory. By His material energy He creates, destroys and maintains this entire universe. Because He is the performer of various material functions, He is sometimes described as materially divided, yet He always remains transcendentally situated in pure knowledge. Those who are dedicated to Him in devotion can realize Him to be their true Soul.
Purport
Śrīla Viśvanātha Cakravartī Ṭhākura recommends that we become humble by practicing the following meditation: “The earth, which is always visible to me, is the expansion of the lotus feet of my Lord, who is always to be meditated upon. All moving and nonmoving living beings have taken shelter of the earth and are thus sheltered at the lotus feet of my Lord. For this reason I should respect every living being and not envy anyone. In fact, all living entities constitute the Kaustubha gem on My Lord’s chest. Therefore I should never envy or deride any living entity.” By practicing this meditation one can achieve success in life.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord is the revealer of the Vedas, and he reveals himself. He is full in his own powers but by his māyā he creates, maintains and destroys through Brahmā, Viṣṇu and Śiva. Though his knowledge is never covered, it appears he can be described by māyā. But this is not so. He is attained only by his devotees.
Four forms were explained. Now three forms are explained. O best of the brāhmaṇas! (1) This Lord reveals the Vedas (brahma-yoniḥ). No one else is a revealer. (2) He is self-revealed (svayaṁ-dṛk). He is not like a king who is dependent on his subjects. (3) And he is complete in his own power (sva-mahima-paripurṇaḥ). But for his play, he creates, maintains and destroys by his śakti called māyā, represented by Brahmā and others. Though his knowledge is never covered, it appears he is described (vivṛtaḥ) or explained by māyā. But actually even Brahmā cannot describe the Lord properly. For what purpose has he made so much effort? His devotees attain him by meditating on him in this form.
How do the devotees meditate upon him? By seeing and remembering the vibhūtis of his feet such as earth etc, one can easily remember the Lord’s feet. I should always remember my Lord, and I always see this vibḥūti of my Lord’s feet, the earth. All the animals and plants which take shelter of the earth also have taken shelter of my Lord’s lotus feet. Therefore I must respect them all and not hate them. The vibhūti of the Kaustubha hanging on the chest of my Lord are all the jīvas. Therefore I should not criticize or harm even one of them. This is the result of contemplating the universal form.
Personal Guidance
He alone is the self-luminous, original source of the Vedas, complete in His own glory. By His material energy He creates. Causation and revelation share the same source.
Reflection Questions
Do I read scripture as connected to creation itself, or as a separate book?
What changes when I see them as one source's two voices?
śrī-kṛṣṇa—O Śrī Kṛṣṇakṛṣṇa-sakha—O friend of Arjunavṛṣṇi—of the descendants of Vṛṣṇiṛṣabha—O chiefavani—on the earthdhruk—rebelliousrājanya-vaṁśa—of the dynasties of kingsdahana—O annihilatoranapavarga—without deteriorationvīrya—whose prowessgovinda—O proprietor of Goloka-dhāmagopa—of the cowherd menvanitā—and the cowherd womenvraja—by the multitudebhṛtya—and by their servantsgīta—sungtīrtha—pious, as the most holy place of pilgrimageśravaḥ—whose gloriesśravaṇa—just to hear about whommaṅgala—auspiciouspāhi—please protectbhṛtyān—Your servants.
Blended reading (Sanskrit + English inline)
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
śrī-kṛṣṇa
O Śrī Kṛṣṇa
kṛṣṇa-sakha
O friend of Arjuna
vṛṣṇi
of the descendants of Vṛṣṇi
ṛṣabha
O chief
avani
on the earth
dhruk
rebellious
rājanya-vaṁśa-dahanānapavarga-vīrya
rājanya-vaṁśa
of the dynasties of kings
dahana
O annihilator
anapavarga
without deterioration
vīrya
whose prowess
govinda gopa-vanitā-vraja-bhṛtya-gīta
govinda
O proprietor of Goloka-dhāma
gopa
of the cowherd men
vanitā
and the cowherd women
vraja
by the multitude
bhṛtya
and by their servants
gīta
sung
tīrtha-śravaḥ śravaṇa-maṅgala pāhi bhṛtyān
tīrtha
pious, as the most holy place of pilgrimage
śravaḥ
whose glories
śravaṇa
just to hear about whom
maṅgala
auspicious
pāhi
please protect
bhṛtyān
Your servants.
O Kṛṣṇa, O friend of Arjuna, O chief among the descendants of Vṛṣṇi, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Vṛndāvana’s cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Kṛṣṇa! O friend of Arjuna! O chief among the descendants of Vṛṣṇi! O destroyer of those kings who are disturbing elements on this earth! O Lord whose prowess never deteriorates! O Govinda! O Lord who gives pleasure to the ears by the fame which purifies the universe, which is sung by Uddhava, the servant of the gopīs of Vraja! O Lord, please protect your devotees.
Worship of a portion of Kṛṣṇa (universal form) has been described. Now Kṛṣṇa, the real object of worship, is introduced with a prayer. O friend of Arjuna (kṛsṇa-sakha)! His affection for the Pāṇḍavas brought him under their control. O chief of the Vṛṣṇis! His affection for the Vṛṣṇis brought him under their control. What is implied here? O fire, destroyer of dynasties of kings who afflicted the earth! Or another meaning is “You are the fire which arose by the friction of clans.” You destroyed the enemies of the Pāṇḍava and Yadus and protected them because of your affection. O Lord with undiminished strength! By such strength you made the Pāṇdavas and Yādavas victorious. O Govinda! You were even more affectionate to the inhabitants of Vraja. What does this mean? O Lord who gives pleasure to the ears by the fame which purifies the universe (tīrtha), which is glorified by Uddhava (and consequently Śukadeva), the servant of the gopīs of Vraja!
Uddhava said:
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet. SB 10.47.61
dṛṣṭvaivam-ādi gopīnāṁ kṛṣṇāveśātma-viklavam
uddhavaḥ parama-prītas tā namasyann idaṁ jagau
Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows. SB 10.47.57
His Holiness Rama Govinda Swami· 2014-04-08· Telugu
Personal Guidance
'O Kṛṣṇa, friend of Arjuna, chief among Vṛṣṇis — destroyer of disturbing political parties on earth.' Even at the cosmic summit, He is addressed by relationship: friend of Arjuna. Love personalizes the universal.
Reflection Questions
What relational name for the Lord most opens my heart?
yaḥ—anyone whoidam—thiskalye—at dawnutthāya—risingmahā-puruṣa-lakṣaṇam—the characteristics of the Supreme Personality in His universal formtat-cittaḥ—with mind absorbed in Himprayataḥ—purifiedjaptvā—chanting to oneselfbrahma—the Absolute Truthveda—he comes to knowguhā-śayam—situated within the heart.
Blended reading (Sanskrit + English inline)
ya idaṁ kalya utthāya
yaḥ
anyone who
idam
this
kalye
at dawn
utthāya
rising
mahā-puruṣa-lakṣaṇam
mahā-puruṣa-lakṣaṇam
the characteristics of the Supreme Personality in His universal form
tac-cittaḥ prayato japtvā
tat-cittaḥ
with mind absorbed in Him
prayataḥ
purified
japtvā
chanting to oneself
brahma veda guhāśayam
brahma
the Absolute Truth
veda
he comes to know
guhā-śayam
situated within the heart.
Anyone who rises early in the morning and, with a purified mind fixed upon the Mahāpuruṣa, quietly chants this description of His characteristics will realize Him as the Supreme Absolute Truth residing within the heart.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Anyone who rises early in the morning and, with a purified mind, chants this description of the universal form, will realize Paramātmā.
Anyone who chants this description of the universal form, which is spiritual, will realize Paramātmā (guhāśayam).
One who rises early and quietly chants this description with mind fixed on the Mahapurusha receives lasting good. Early morning, quiet, attentive — the simple architecture of a transformative practice.
Reflection Questions
What does the architecture of my mornings look like compared to this?
श्रीशौनकउवाच
शुको यदाह भगवान् विष्णुराताय शृण्वते ।
सौरो गणो मासि मासि नाना वसति सप्तक: ॥ २७ ॥
तेषांनामानिकर्माणिनियुक्तानामधीश्वरै: ।
ब्रूहि न: श्रद्दधानानां व्यूहं सूर्यात्मनो हरे: ॥ २८ ॥
śrī-śaunaka uvāca
[shree-shaunaka uvaacha]
śuko yad āha bhagavān
[shuko yad aaha bhagavaan]
viṣṇu-rātāya śṛṇvate
[vishnu-raataaya shrinvate]
sauro gaṇo māsi māsi
[sauro gano maasi maasi]
nānā vasati saptakaḥ
[naanaa vasati saptakah]
teṣāṁ nāmāni karmāṇi
[teshaam naamaani karmaani]
niyuktānām adhīśvaraiḥ
[niyuktaanaam adheeshvaraih]
brūhi naḥ śraddadhānānāṁ
[broohi nah shraddadhaanaanaam]
vyūhaṁ sūryātmano hareḥ
[vyooham sooryaatmano hareh]
Word-for-word
śrī-śaunakaḥ uvāca—Śrī Śaunaka saidśukaḥ—Śukadeva Gosvāmīyat—whichāha—describedbhagavān—the great sageviṣṇu-rātāya—to King Parīkṣitśṛṇvate—who was listeningsauraḥ—of the sun-godgaṇaḥ—the associatesmāsi māsi—in each monthnānā—variousvasati—who residesaptakaḥ—the group of seventeṣām—of themnāmāni—the nameskarmāṇi—the activitiesniyuktānām—who are engagedadhīśvaraiḥ—by the various features of the sun-god, who are their controllersbrūhi—please speaknaḥ—to usśraddadhānānām—who are faithfulvyūham—the personal expansionssūrya-ātmanaḥ—in His personal expansion as the sun-godhareḥ—of the Supreme Personality of Godhead, Lord Hari.
Blended reading (Sanskrit + English inline)
śrī-śaunaka uvāca
śrī-śaunakaḥ uvāca
Śrī Śaunaka said
śuko yad āha bhagavān
śukaḥ
Śukadeva Gosvāmī
yat
which
āha
described
bhagavān
the great sage
viṣṇu-rātāya śṛṇvate
viṣṇu-rātāya
to King Parīkṣit
śṛṇvate
who was listening
sauro gaṇo māsi māsi
sauraḥ
of the sun-god
gaṇaḥ
the associates
māsi māsi
in each month
nānā vasati saptakaḥ
nānā
various
vasati
who reside
saptakaḥ
the group of seven
teṣāṁ nāmāni karmāṇi
teṣām
of them
nāmāni
the names
karmāṇi
the activities
niyuktānām adhīśvaraiḥ
niyuktānām
who are engaged
adhīśvaraiḥ
by the various features of the sun-god, who are their controllers
brūhi naḥ śraddadhānānāṁ
brūhi
please speak
naḥ
to us
śraddadhānānām
who are faithful
vyūhaṁ sūryātmano hareḥ
vyūham
the personal expansions
sūrya-ātmanaḥ
in His personal expansion as the sun-god
hareḥ
of the Supreme Personality of Godhead, Lord Hari.
Śrī Śaunaka said: Please describe to us, who have great faith in your words, the different sets of seven personal features and associates the sun-god exhibits during each month, along with their names and activities. The associates of the sun-god, who serve their lord, are personal expansions of the Supreme Personality of Godhead Hari in His feature as the presiding deity of the sun.
Purport
After hearing an account of the exalted conversation between Śukadeva Gosvāmī and Mahārāja Parīkṣit, Śaunaka now inquires about the sun as the expansion of the Supreme Lord. Although the sun is the king of all planets, Śrī Śaunaka is specifically interested in this effulgent globe as the expansion of Śrī Hari, the Supreme Personality of Godhead.
The personalities related with the sun are of seven categories. In the course of the sun’s orbit there are twelve months, and in each month a different sun-god and a different set of his six associates preside. In each of the twelve months beginning from Vaiśākha there are different names for the sun-god himself, the sage, the Yakṣa, the Gandharva, the Apsarā, the Rākṣasa and the Nāga, making a total of seven categories.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śaunaka said: O Sūta! Śukadeva explained to Parīkṣit about the seven associations of the sun god in the different months. Please describe to us, who have great faith in your words, the different sets of seven personal features and associates that the sun-god exhibits during each month, along with their names and activities. The associates of the sun-god, who serve their lord, are expansions of the sun, who is a form of the Supreme Lord, and are engaged by the Lord in their service.
You have explained to us the conversation of Śukadeva and Parīkṣit constituting the Bhāgavatam, and after that, the story of Mārkaṇdeya our ancestor, and in answer to our request, a description of his method of worship. There is an example given of the sun, comparing it to Kṛṣṇa, the subject of the Bhāgavatam:
kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣa purāṇārko 'dhunoditaḥ
This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa 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 Purāṇa. SB 1.3.43
kṛṣṇa-dyumaṇi nimloce gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ gata-śrīṣu gṛheṣv aham
My dear Vidura, the sun of the world, Lord Kṛṣṇa, 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
“Because the sun has been mentioned, I should now have Sūta explain about the sun, the king of all planets, with twelve forms, at the time of completion of the king of all Purāṇas, consisting of twelve volumes.” In this way, Śaunaka considered in his mind. In the Fifth Canto it was said concerning the sun:
tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaṅ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.
Similarly, other sages, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and devatās, in fourteen groups in some months and pairing up to make seven groups in other months, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as Sūryadeva, who has many names. SB 5.21.18
Adhīśvaraiḥ means “engaged by the Supreme Lord.” “What is the use of asking about the sun?” Tell us about the expansions of the Lord whose form is the sun.
Saunaka asks about the seven personal features and associates the sun-god takes in his circuit. Even celestial bureaucracy reveals the Lord's organized care. Reality is layered and staffed.
Reflection Questions
Have I considered the universe is staffed, not mechanical?
sūtaḥ uvāca—Sūta Gosvāmī saidanādi—beginninglessavidyayā—by the illusory energyviṣṇoḥ—of Lord Viṣṇuātmanaḥ—who is the Supreme Soulsarva-dehinām—of all embodied living beingsnirmitaḥ—producedloka-tantraḥ—the regulator of the planetsayam—thislokeṣu—among the planetsparivartate—travels.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
anādy-avidyayā viṣṇor
anādi
beginningless
avidyayā
by the illusory energy
viṣṇoḥ
of Lord Viṣṇu
ātmanaḥ sarva-dehinām
ātmanaḥ
who is the Supreme Soul
sarva-dehinām
of all embodied living beings
nirmito loka-tantro ’yaṁ
nirmitaḥ
produced
loka-tantraḥ
the regulator of the planets
ayam
this
lokeṣu parivartate
lokeṣu
among the planets
parivartate
travels.
Sūta Gosvāmī said: The sun travels among all the planets and thus regulates their movements. It has been created by Lord Viṣṇu, the Supreme Soul of all embodied beings, through His beginningless material energy.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: The sun, created by Viṣṇu, the Supreme Soul of all embodied beings, through his beginningless material energy, travels among all the planets, establishing the movements of the planets.
One should not consider that the sun mentioned in the Bhāgavatam which is compared to Kṛṣṇa, who has a spiritual body of eternity, knowledge and bliss, is material. That is expressed in this verse. The sun has been created by Viṣṇu, the soul of all embodied beings. It is a form of his power or effulgence, created by his beginningless māyā. (Thus it is another vibhūti.) The sun establishes the movements of the planets (loka-tantraḥ).
The sun travels among all planets and regulates their movements, having been created by Vishnu, Soul of all. The center we orbit is created by the Center beyond it. There is always a higher hand.
Reflection Questions
What 'sun' am I orbiting — career, relationship, ideology?
Have I remembered the higher hand that placed that sun where it is?
एक एव हि लोकानां सूर्य आत्मादिकृद्धरि: ।
सर्ववेदक्रियामूलमृषिभिर्बहुधोदित: ॥ ३० ॥
eka eva hi lokānāṁ
[eka eva hi lokaanaam]
sūrya ātmādi-kṛd dhariḥ
[soorya aatmaadi-krid dharih]
sarva-veda-kriyā-mūlam
[sarva-veda-kriyaa-moolam]
ṛṣibhir bahudhoditaḥ
[rishibhir bahudhoditah]
Word-for-word
ekaḥ—oneeva—onlyhi—indeedlokānām—of the worldssūryaḥ—the sunātmā—their soulādi-kṛt—the original creatorhariḥ—the Personality of Godhead, Harisarva-veda—in all the Vedaskriyā—of the ritualistic activitiesmūlam—the basisṛṣibhiḥ—by the sagesbahudhā—variouslyuditaḥ—designated.
Blended reading (Sanskrit + English inline)
eka eva hi lokānāṁ
ekaḥ
one
eva
only
hi
indeed
lokānām
of the worlds
sūrya ātmādi-kṛd dhariḥ
sūryaḥ
the sun
ātmā
their soul
ādi-kṛt
the original creator
hariḥ
the Personality of Godhead, Hari
sarva-veda-kriyā-mūlam
sarva-veda
in all the Vedas
kriyā
of the ritualistic activities
mūlam
the basis
ṛṣibhir bahudhoditaḥ
ṛṣibhiḥ
by the sages
bahudhā
variously
uditaḥ
designated.
The sun-god, being nondifferent from Lord Hari, is the one soul of all the worlds and their original creator. He is the source of all the ritualistic activities prescribed in the Vedas and has been given many names by the Vedic sages.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Supreme Lord, the one soul of all the worlds and the original creator, is also the sun. He is the source of all the ritualistic activities prescribed in the Vedas and has been divided in twelve forms by the Vedic sages.
The Lord, soul of the worlds and the creator, is the sun. The sun is said to have twelve forms.
Personal Guidance
The sun-god, nondifferent from Hari, is the one soul of all worlds, the source of ritualistic ceremonies and their rewards. He gathers all activity into himself as offering. Everything is incorporable.
Reflection Questions
Which of my daily activities could I more consciously offer as such?
What small phrase would help me make the offering?
कालो देश: क्रिया कर्ता करणं कार्यमागम: ।
द्रव्यं फलमिति ब्रह्मन् नवधोक्तोऽजया हरि: ॥ ३१ ॥
kālo deśaḥ kriyā kartā
[kaalo deshah kriyaa kartaa]
karaṇaṁ kāryam āgamaḥ
[karanam kaaryam aagamah]
dravyaṁ phalam iti brahman
[dravyam phalam iti brahman]
navadhokto ’jayā hariḥ
[navadhokto ’jayaa harih]
Word-for-word
kālaḥ—timedeśaḥ—placekriyā—endeavorkartā—performerkaraṇam—instrumentkāryam—specific ritualāgamaḥ—scripturedravyam—paraphernaliaphalam—resultiti—thusbrahman—O brāhmaṇa, Śaunakanavadhā—in nine phasesuktaḥ—describedajayā—in terms of the material energyhariḥ—Lord Hari.
Blended reading (Sanskrit + English inline)
kālo deśaḥ kriyā kartā
kālaḥ
time
deśaḥ
place
kriyā
endeavor
kartā
performer
karaṇaṁ kāryam āgamaḥ
karaṇam
instrument
kāryam
specific ritual
āgamaḥ
scripture
dravyaṁ phalam iti brahman
dravyam
paraphernalia
phalam
result
iti
thus
brahman
O brāhmaṇa, Śaunaka
navadhokto ’jayā hariḥ
navadhā
in nine phases
uktaḥ
described
ajayā
in terms of the material energy
hariḥ
Lord Hari.
Being the source of the material energy, the Personality of Godhead Lord Hari in His expansion as the sun-god is described in nine aspects, O Śaunaka: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the scripture, the paraphernalia of worship and the result to be achieved.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Śaunaka! The Lord is described in nine aspects: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the mantras, the paraphernalia of worship and the result to be achieved.
The Lord not only takes many forms as the sun, but as time and other aspects as well to institute sacred action. Time refers to dawn and other times. Place refers to the sacrificial altar or other sacred places. Endeavor refers to the performance undertaken. The performer is the brāhmaṇa. The instrument is the sruk, the sacrificial ladle. The ritual is the sacrifice. The āgama consists of the specific mantras for the rite. The materials are rice and other articles. The result is Svarga or other planets.
Personal Guidance
Being the source of material energy, the Lord as the sun-god is described in nine aspects. Even one form has many faces. We can spend a lifetime contemplating just one of these.
madhu-ādiṣu—beginning with Madhudvādaśasu—in the twelve (months)bhagavān—the Supreme Lordkāla-rūpa—the form of timedhṛk—assumingloka-tantrāya—to regulate planetary motioncarati—travelspṛthak—separatelydvādaśabhiḥ—with twelvegaṇaiḥ—sets of associates.
Blended reading (Sanskrit + English inline)
madhv-ādiṣu dvādaśasu
madhu-ādiṣu
beginning with Madhu
dvādaśasu
in the twelve (months)
bhagavān kāla-rūpa-dhṛk
bhagavān
the Supreme Lord
kāla-rūpa
the form of time
dhṛk
assuming
loka-tantrāya carati
loka-tantrāya
to regulate planetary motion
carati
travels
pṛthag dvādaśabhir gaṇaiḥ
pṛthak
separately
dvādaśabhiḥ
with twelve
gaṇaiḥ
sets of associates.
The Supreme Personality of Godhead, manifesting His potency of time as the sun-god, travels about in each of the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Supreme Lord, in the form of time, travels through the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates.
The Lord in the form of time, represented by the sun, moves about to accomplish the movements of the planets.
Personal Guidance
Manifesting His potency of time as the sun-god, He travels in each of the twelve months. Time itself is His chosen instrument and identity. We live inside His timing.
Reflection Questions
How do I currently fight His timing in my life?
Where could trust in His timing relieve a constant pressure?
dhātā kṛtasthalī hetiḥ—Dhātā, Kṛtasthalī and Hetivāsukiḥ rathakṛt—Vāsuki and Rathakṛtmune—O sagepulastyaḥ tumburuḥ—Pulastya and Tumburuiti—thusmadhu-māsam—the month of Madhu (Caitra, at the time of the spring equinox)nayanti—lead forthamī—these.
Blended reading (Sanskrit + English inline)
dhātā kṛtasthalī hetir
dhātā kṛtasthalī hetiḥ
Dhātā, Kṛtasthalī and Heti
vāsukī rathakṛn mune
vāsukiḥ rathakṛt
Vāsuki and Rathakṛt
mune
O sage
pulastyas tumburur iti
pulastyaḥ tumburuḥ
Pulastya and Tumburu
iti
thus
madhu-māsaṁ nayanty amī
madhu-māsam
the month of Madhu (Caitra, at the time of the spring equinox)
nayanti
lead forth
amī
these.
My dear sage, Dhātā as the sun-god, Kṛtasthalī as the Apsarā, Heti as the Rākṣasa, Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My dear sage! Dhātā as the sun-god, Kṛtasthalī as the Apsarā, Heti as the Rākṣasa, Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu.
The question about the associates of the sun in different months is here answered. The seven persons for Caitra month are described first. Kṛtasthalī is the Apsarā, Heti is the Rākṣasa, Vāsuki is the Nāga, Rathakṛt is the Yakṣa, Pulastya is the sage and Tumburu is the Gandharva.
Personal Guidance
Dhata as sun-god, Krtasthali as Apsara, Heti as Raksasa, and others form a specific monthly arrangement. The Bhagavatam lovingly inventories cosmic team-rosters. Even the unseen has names and roles.
Reflection Questions
Do I imagine my unseen helpers as nameless, or as specifically arranged?
What might change in my morning prayer if I sensed them by character?
aryamā pulahaḥ athaujāḥ—Aryamā, Pulaha and Athaujāprahetiḥ puñjikasthalī—Praheti and Puñjikasthalīnāradaḥ kacchanīraḥ—Nārada and Kacchanīraca—alsonayanti—ruleete—thesesma—indeedmādhavam—the month of Mādhava (Vaiśākha).
Blended reading (Sanskrit + English inline)
aryamā pulaho ’thaujāḥ
aryamā pulahaḥ athaujāḥ
Aryamā, Pulaha and Athaujā
prahetiḥ puñjikasthalī
prahetiḥ puñjikasthalī
Praheti and Puñjikasthalī
nāradaḥ kacchanīraś ca
nāradaḥ kacchanīraḥ
Nārada and Kacchanīra
ca
also
nayanty ete sma mādhavam
nayanti
rule
ete
these
sma
indeed
mādhavam
the month of Mādhava (Vaiśākha).
Aryamā as the sun-god, Pulaha as the sage, Athaujā as the Yakṣa, Praheti as the Rākṣasa, Puñjikasthalī as the Apsarā, Nārada as the Gandharva and Kacchanīra as the Nāga rule the month of Mādhava.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Aryamā as the sun-god, Pulaha as the sage, Athaujā as the Yakṣa, Praheti as the Rākṣasa, Puñjikasthalī as the Apsarā, Nārada as the Gandharva and Kacchanīra as the Nāga rule the month of Mādhava.
Mādhavam means Vaiśākha month. Aryamā is the sun-god, Pulaha is the sage, Athaujā is the Yakṣa, Praheti is the Rākṣasa, Puñjikasthalī is the Apsarā, Nārada is the Gandharva and Kacchanīra is the Nāga
Personal Guidance
Aryama, Pulaha, Athauja, Praheti, Punjikasthali, Narada, Kacchanira — the second month's team. The Bhagavatam keeps naming because relationships need names. Anonymity is a kind of forgetting.
Reflection Questions
Whom in my life do I currently treat too anonymously?
What does a name well-spoken cost me — or grant me?
mitraḥ atriḥ pauruṣeyaḥ—Mitra, Atri and Pauruṣeyaatha—as welltakṣakaḥ menakā hahāḥ—Takṣaka, Menakā and Hāhārathasvanaḥ—Rathasvanaiti—thushi—indeedete—theseśukra-māsam—the month of Śukra (Jyaiṣṭha)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
mitro ’triḥ pauruṣeyo ’tha
mitraḥ atriḥ pauruṣeyaḥ
Mitra, Atri and Pauruṣeya
takṣako menakā hahāḥ
rathasvana iti hy ete
atha
as well
takṣakaḥ menakā hahāḥ
Takṣaka, Menakā and Hāhā
śukra-māsaṁ nayanty amī
rathasvanaḥ
Rathasvana
iti
thus
hi
indeed
ete
these
śukra-māsam
the month of Śukra (Jyaiṣṭha)
nayanti
rule
amī
these.
Mitra as the sun-god, Atri as the sage, Pauruṣeya as the Rākṣasa, Takṣaka as the Nāga, Menakā as the Apsarā, Hāhā as the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Mitra as the sun-god, Atri as the sage, Pauruṣeya as the Rākṣasa, Takṣaka as the Nāga, Menakā as the Apsarā, Hāhā as the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra.
Śukra is Jyeṣṭha month. Mitra is the sun-god, Atri is the sage, Pauruṣeya is the Rākṣasa, Takṣaka is the Nāga, Menakā is the Apsarā, Hāhā is the Gandharva and Rathasvana is the Yakṣa.
Personal Guidance
Mitra, Atri, Pauruseya, Taksaka, Menaka, Haha, Rathasvana — another month, more names. The pattern repeats; each role has a holder. Reality is staffed with specificity, not anonymity.
Reflection Questions
Could I name the small but real roles people play in my daily life?
Whose role have I underestimated by not naming it?
vasiṣṭhaḥ varuṇaḥ rambhā—Vasiṣṭha, Varuṇa and Rambhāsahajanyaḥ—Sahajanyatathā—alsohuhūḥ—Hūhūśukraḥ citrasvanaḥ—Śukra and Citrasvanaca eva—as wellśuci-māsam—the month of Śuci (Āṣāḍha)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
vasiṣṭho varuṇo rambhā
vasiṣṭhaḥ varuṇaḥ rambhā
Vasiṣṭha, Varuṇa and Rambhā
sahajanyas tathā huhūḥ
sahajanyaḥ
Sahajanya
tathā
also
huhūḥ
Hūhū
śukraś citrasvanaś caiva
śukraḥ citrasvanaḥ
Śukra and Citrasvana
ca eva
as well
śuci-māsaṁ nayanty amī
śuci-māsam
the month of Śuci (Āṣāḍha)
nayanti
rule
amī
these.
Vasiṣṭha as the sage, Varuṇa as the sun-god, Rambhā as the Apsarā, Sahajanya as the Rākṣasa, Hūhū as the Gandharva, Śukra as the Nāga and Citrasvana as the Yakṣa rule the month of Śuci.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vasiṣṭha as the sage, Varuṇa as the sun-god, Rambhā as the Apsarā, Sahajanya as the Rākṣasa, Hūhū as the Gandharva, Śukra as the Nāga and Citrasvana as the Yakṣa rule the month of Śuci.
Śuci is Āṣāḍha month. Vasiṣṭha is the sage, Varuṇa is the sun-god, Rambhā is the Apsarā, Sahajanya is the Rākṣasa, Hūhū is the Gandharva, Śukra is the Nāga and Citrasvana is the Yakṣa
Personal Guidance
Vasistha, Varuna, Rambha, Sahajanya, Huhu, Sukra, Citrasvana — the fourth team. The pattern teaches that nothing is left to ad-hoc improvisation. Reliability is a divine attribute.
Reflection Questions
Where do I want more reliability in my own conduct — to be a 'team member' someone can count on?
indraḥ viśvāvasuḥ śrotāḥ—Indra, Viśvāvasu and Śrotāelāpatraḥ—Elāpatratathā—andaṅgirāḥ—Aṅgirāpramlocā—Pramlocārākṣasaḥ varyaḥ—the Rākṣasa named Varyanabhaḥ-māsam—the month of Nabhas (Śrāvaṇa)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
indro viśvāvasuḥ śrotā
indraḥ viśvāvasuḥ śrotāḥ
Indra, Viśvāvasu and Śrotā
elāpatras tathāṅgirāḥ
elāpatraḥ
Elāpatra
tathā
and
aṅgirāḥ
Aṅgirā
pramlocā rākṣaso varyo
pramlocā
Pramlocā
rākṣasaḥ varyaḥ
the Rākṣasa named Varya
nabho-māsaṁ nayanty amī
nabhaḥ-māsam
the month of Nabhas (Śrāvaṇa)
nayanti
rule
amī
these.
Indra as the sun-god, Viśvāvasu as the Gandharva, Śrotā as the Yakṣa, Elāpatra as the Nāga, Aṅgirā as the sage, Pramlocā as the Apsarā and Varya as the Rākṣasa rule the month of Nabhas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Indra as the sun-god, Viśvāvasu as the Gandharva, Śrotā as the Yakṣa, Elāpatra as the Nāga, Aṅgirā as the sage, Pramlocā as the Apsarā and Varya as the Rākṣasa rule the month of Nabhas.
Nabha is Śrāvaṇa month. Indra is the sun-god, Viśvāvasu is the Gandharva, Śrotā is the Yakṣa, Elāpatra is the Nāga, Aṅgirā is the sage, Pramlocā is the Apsarā and Varya is the Rākṣasa.
Personal Guidance
Indra, Visvavasu, Srotā, Elāpatra, Aṅgirā, Pramlocā, Varya — month after month, the names continue. Bhagavatam knows the listener will skim; the lists do their work anyway.
Reflection Questions
Where am I 'skimming' something that I actually need to receive slowly?
vivasvān ugrasenaḥ—Vivasvān and Ugrasenaca—alsovyāghraḥ āsāraṇaḥ bhṛguḥ—Vyāghra, Āsāraṇa and Bhṛguanumlocā śaṅkhapālaḥ—Anumlocā and Śaṅkhapālanabhasya-ākhyam—the month named Nabhasya (Bhādra)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
vivasvān ugrasenaś ca
vivasvān ugrasenaḥ
Vivasvān and Ugrasena
ca
also
vyāghra āsāraṇo bhṛguḥ
vyāghraḥ āsāraṇaḥ bhṛguḥ
Vyāghra, Āsāraṇa and Bhṛgu
anumlocā śaṅkhapālaḥ
Anumlocā and Śaṅkhapāla
anumlocā śaṅkhapālo
nabhasyākhyaṁ nayanty amī
nabhasya-ākhyam
the month named Nabhasya (Bhādra)
nayanti
rule
amī
these.
Vivasvān as the sun-god, Ugrasena as the Gandharva, Vyāghra as the Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the sage, Anumlocā as the Apsarā and Śaṅkhapāla as the Nāga rule the month of Nabhasya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vivasvān as the sun-god, Ugrasena as the Gandharva, Vyāghra as the Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the sage, Anumlocā as the Apsarā and Śaṅkhapāla as the Nāga rule the month of Nabhasya.
Nabhasya is Bhādra month. Vivasvān is the sun-god, Ugrasena is the Gandharva, Vyāghra is the Rākṣasa, Āsāraṇa is the Yakṣa, Bhṛgu is the sage, Anumlocā is the Apsarā and Śaṅkhapāla is the Nāga.
Personal Guidance
Vivasvan, Ugrasena, Vyaghra, Asarana, Bhrgu, Anumloca, Sankha — yet another team. The accumulation conveys how much work the Lord arranges behind every season. Cosmic gratitude is appropriate.
Reflection Questions
Have I ever simply thanked the season for its faithful arrival?
pūṣā dhanañjayaḥ vātaḥ—Pūṣā, Dhanañjaya and Vātasuṣeṇaḥ suruciḥ—Suṣeṇa and Surucitathā—alsoghṛtācī gautamaḥ—Ghṛtācī and Gautamaca—as welliti—thustapaḥ-māsam—the month of Tapas (Māgha)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
pūṣā dhanañjayo vātaḥ
pūṣā dhanañjayaḥ vātaḥ
Pūṣā, Dhanañjaya and Vāta
suṣeṇaḥ surucis tathā
suṣeṇaḥ suruciḥ
Suṣeṇa and Suruci
tathā
also
ghṛtācī gautamaś ceti
ghṛtācī gautamaḥ
Ghṛtācī and Gautama
ca
as well
iti
thus
tapaḥ-māsam
the month of Tapas (Māgha)
tapo-māsaṁ nayanty amī
nayanti
rule
amī
these.
Pūṣā as the sun-god, Dhanañjaya as the Nāga, Vāta as the Rākṣasa, Suṣeṇa as the Gandharva, Suruci as the Yakṣa, Ghṛtācī as the Apsarā and Gautama as the sage rule the month of Tapas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Pūṣā as the sun-god, Dhanañjaya as the Nāga, Vāta as the Rākṣasa, Suṣeṇa as the Gandharva, Suruci as the Yakṣa, Ghṛtācī as the Apsarā and Gautama as the sage rule the month of Tapas.
Tapas is Māgha month. [Note: The months are not listed in normal sequence. ] Pūṣā is the sun-god, Dhanañjaya is the Nāga, Vāta is the Rākṣasa, Suṣeṇa is the Gandharva, Suruci is the Yakṣa, Ghṛtācī is the Apsarā and Gautama is the sage.
Personal Guidance
Pusa, Dhananjaya, Vata, Susena, Suruci, Ghrtaci, Gautama — many names again. The repetition is teaching us patience, and trust that the universe is held.
Reflection Questions
Where is my impatience hiding a refusal to trust that things are held?
ऋतुर्वर्चा भरद्वाज: पर्जन्य: सेनजित्तथा ।
विश्व ऐरावतश्चैव तपस्याख्यं नयन्त्यमी ॥ ४० ॥
ṛtur varcā bharadvājaḥ
[ritur varchaa bharadvaajah]
parjanyaḥ senajit tathā
[parjanyah senajit tathaa]
viśva airāvataś caiva
[vishva airaavatash chaiva]
tapasyākhyaṁ nayanty amī
[tapasyaakhyam nayanty amee]
Word-for-word
ṛtuḥ varcā bharadvājaḥ—Ṛtu, Varcā and Bharadvājaparjanyaḥ senajit—Parjanya and Senajittathā—alsoviśvaḥ airāvataḥ—Viśva and Airāvataca eva—alsotapasya-ākhyam—the month known as Tapasya (Phālguna)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
ṛtur varcā bharadvājaḥ
ṛtuḥ varcā bharadvājaḥ
Ṛtu, Varcā and Bharadvāja
parjanyaḥ senajit tathā
parjanyaḥ senajit
Parjanya and Senajit
tathā
also
viśva airāvataś caiva
viśvaḥ airāvataḥ
Viśva and Airāvata
ca eva
also
tapasyākhyaṁ nayanty amī
tapasya-ākhyam
the month known as Tapasya (Phālguna)
nayanti
rule
amī
these.
Ṛtu as the Yakṣa, Varcā as the Rākṣasa, Bharadvāja as the sage, Parjanya as the sun-god, Senajit as the Apsarā, Viśva as the Gandharva and Airāvata as the Nāga rule the month known as Tapasya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Ṛtu as the Yakṣa, Varcā as the Rākṣasa, Bharadvāja as the sage, Parjanya as the sun-god, Senajit as the Apsarā, Viśva as the Gandharva and Airāvata as the Nāga rule the month known as Tapasya.
Tapasya means Phālguna month. Ṛtu is the Yakṣa, Varcā is the Rākṣasa, Bharadvāja is the sage, Parjanya is the sun-god, Senajit is the Apsarā, Viśva is the Gandharva and Airāvata is the Nāga.
Personal Guidance
Rtu, Varca, Bharadvaja, Parjanya, Senajit, Visva, Airavata — another month's full set. We may never memorize the lists, but the lists settle something in the heart: we are not in a flat world.
Reflection Questions
Where in my life have I been assuming a flatter universe than the one Bhagavatam describes?
atha—thenaṁśuḥ kaśyapaḥ tārkṣyaḥ—Aṁśu, Kaśyapa and Tārkṣyaṛtasenaḥ—Ṛtasenatathā—andurvaśī—Urvaśīvidyucchatruḥ mahāśaṅkhaḥ—Vidyucchatru and Mahāśaṅkhasahaḥ-māsam—the month of Sahas (Mārgaśīrṣa)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
athāṁśuḥ kaśyapas tārkṣya
atha
then
aṁśuḥ kaśyapaḥ tārkṣyaḥ
Aṁśu, Kaśyapa and Tārkṣya
ṛtasenas tathorvaśī
ṛtasenaḥ
Ṛtasena
tathā
and
vidyucchatrur mahāśaṅkhaḥ
urvaśī
Urvaśī
vidyucchatruḥ mahāśaṅkhaḥ
Vidyucchatru and Mahāśaṅkha
sahaḥ-māsam
the month of Sahas (Mārgaśīrṣa)
saho-māsaṁ nayanty amī
nayanti
rule
amī
these.
Aṁśu as the sun-god, Kaśyapa as the sage, Tārkṣya as the Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the Apsarā, Vidyucchatru as the Rākṣasa and Mahāśaṅkha as the Nāga rule the month of Sahas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Aṁśu as the sun-god, Kaśyapa as the sage, Tārkṣya as the Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the Apsarā, Vidyucchatru as the Rākṣasa and Mahāśaṅkha as the Nāga rule the month of Sahas.
Sahas means Mārgaśīrṣa month. Aṁśu is the sun-god, Kaśyapa is the sage, Tārkṣya is the Yakṣa, Ṛtasena is the Gandharva, Urvaśī is the Apsarā, Vidyucchatru is the Rākṣasa and Mahāśaṅkha is the Nāga.
Personal Guidance
Amsu, Kasyapa, Tarksya, Rtasena, Urvasi, Vidyucchatru, Mahasankha — yet more attendants. Each is specific. Specificity is one of the Lord's favorite teaching tools.
Reflection Questions
Where do I lose specificity in my prayer life — addressing 'God' rather than a particular form?
bhagaḥ sphūrjaḥ ariṣṭanemiḥ—Bhaga, Sphūrja and Ariṣṭanemiūrṇaḥ—Ūrṇaāyuḥ—Āyurca—andpañcamaḥ—the fifth associatekarkoṭakaḥ pūrvacittiḥ—Karkoṭaka and Pūrvacittipuṣya-māsam—the month of Puṣyanayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
bhagaḥ sphūrjo ’riṣṭanemir
bhagaḥ sphūrjaḥ ariṣṭanemiḥ
Bhaga, Sphūrja and Ariṣṭanemi
ūrṇaḥ
Ūrṇa
ūrṇa āyuś ca pañcamaḥ
āyuḥ
Āyur
ca
and
pañcamaḥ
the fifth associate
karkoṭakaḥ pūrvacittiḥ
karkoṭakaḥ pūrvacittiḥ
Karkoṭaka and Pūrvacitti
puṣya-māsam
the month of Puṣya
puṣya-māsaṁ nayanty amī
nayanti
rule
amī
these.
Bhaga as the sun-god, Sphūrja as the Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as the Yakṣa, Āyur as the sage, Karkoṭaka as the Nāga and Pūrvacitti as the Apsarā rule the month of Puṣya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Bhaga as the sun-god, Sphūrja as the Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as the Yakṣa, Āyur as the sage, Karkoṭaka as the Nāga and Pūrvacitti as the Apsarā rule the month of Puṣya.
Puṣya means Pauṣa month. Bhaga is the sun-god, Sphūrja is the Rākṣasa, Ariṣṭanemi is the Gandharva, Ūrṇa is the Yakṣa, Āyur is the sage, Karkoṭaka is the Nāga and Pūrvacitti is the Apsarā.
Personal Guidance
Bhaga, Sphurja, Aristanemi, Urna, Ayur, Karkotaka, Purvacitti — and the list continues. By now the rhythm itself becomes a kind of mantra.
Reflection Questions
What rhythm in my own life could become a small mantra of trust?
tvaṣṭā—Tvaṣṭāṛcīka-tanayaḥ—the son of Ṛcīka (Jamadagni)kambalaḥ—Kambalaca—andtilottamā—Tilottamābrahmāpetaḥ—Brahmāpetaatha—andśatajit—Śatajitdhṛtarāṣṭraḥ—Dhṛtarāṣṭraiṣam-bharāḥ—the maintainers of the month Iṣa (Āśvina).
Blended reading (Sanskrit + English inline)
tvaṣṭā ṛcīka-tanayaḥ
tvaṣṭā
Tvaṣṭā
ṛcīka-tanayaḥ
the son of Ṛcīka (Jamadagni)
kambalaś ca tilottamā
kambalaḥ
Kambala
ca
and
tilottamā
Tilottamā
brahmāpeto ’tha satajid
brahmāpetaḥ
Brahmāpeta
atha
and
dhṛtarāṣṭra iṣam-bharāḥ
śatajit
Śatajit
dhṛtarāṣṭraḥ
Dhṛtarāṣṭra
iṣam-bharāḥ
the maintainers of the month Iṣa (Āśvina).
Tvaṣṭā as the sun-god; Jamadagni, the son of Ṛcīka, as the sage; Kambalāśva as the Nāga; Tilottamā as the Apsarā; Brahmāpeta as the Rākṣasa; Śatajit as the Yakṣa; and Dhṛtarāṣṭra as the Gandharva maintain the month of Iṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Tvaṣṭā as the sun-god; Jamadagni, the son of Ṛcīka, as the sage; Kambalāśva as the Nāga; Tilottamā as the Apsarā; Brahmāpeta as the Rākṣasa; Śatajit as the Yakṣa; and Dhṛtarāṣṭra as the Gandharva maintain the month of Iṣa.
Iṣambharāḥ means the protectors of Āśvina month. Tvaṣṭā is the sun-god; Jamadagni, the son of Ṛcīka, is the sage; Kambalāśva is the Nāga; Tilottamā is the Apsarā; Brahmāpeta is the Rākṣasa; Śatajit is the Yakṣa; and Dhṛtarāṣṭra is the Gandharva.
Personal Guidance
Tvasta, Jamadagni son of Rcika, Kambalasva, Tilottama, Brahmapeta, Satajit, Dhrtarastra — the team for another month. Every name is a remembered identity in the Lord's economy.
Reflection Questions
Whose identity have I recently forgotten because their service was quiet?
viṣṇuḥ aśvataraḥ rambhā—Viṣṇu, Aśvatara and Rambhāsūryavarcāḥ—Sūryavarcāca—andsatyajit—Satyajitviśvāmitraḥ makhāpetaḥ—Viśvāmitra and Makhāpetaūrja-māsam—the month of Ūrja (Kārttika)nayanti—ruleamī—these.
Blended reading (Sanskrit + English inline)
viṣṇur aśvataro rambhā
viṣṇuḥ aśvataraḥ rambhā
Viṣṇu, Aśvatara and Rambhā
sūryavarcāś ca satyajit
sūryavarcāḥ
Sūryavarcā
ca
and
satyajit
Satyajit
viśvāmitro makhāpeta
viśvāmitraḥ makhāpetaḥ
Viśvāmitra and Makhāpeta
ūrja-māsaṁ nayanty amī
ūrja-māsam
the month of Ūrja (Kārttika)
nayanti
rule
amī
these.
Viṣṇu as the sun-god, Aśvatara as the Nāga, Rambhā as the Apsarā, Sūryavarcā as the Gandharva, Satyajit as the Yakṣa, Viśvāmitra as the sage and Makhāpeta as the Rākṣasa rule the month of Ūrja.
Purport
All these sun-gods and their associates are mentioned in divisions in the Kūrma Purāṇa, as follows:
dhātāryamā ca mitraś ca varuṇaś cendra eva ca vivasvān atha pūṣā ca parjanyaś cāṁśur eva ca
bhagas tvaṣṭā ca viṣṇuś ca ādityā dvādaśa smṛtāḥ pulastyaḥ pulahaś cātrir vasiṣṭo ’thāṅgirā bhṛguḥ
gautamo ’tha bharadvājaḥ kaśyapaḥ kratur eva ca jamadagniḥ kauśikaś ca munayo brahma-vādināḥ
rathakṛc cāpy athojāś ca grāmaṇīḥ surucis tathā ratha-citrasvanaḥ śrotā aruṇaḥ senajit tathā tārkṣya ariṣṭanemiś ca ṛtajit satyajit tathā
atha hetiḥ prahetiś ca pauruṣeyo vadhas tathā varyo vyāghras tathāpaś ca vāyur vidyud divākaraḥ
brahmāpetaś ca vipendrā yajñāpetaś ca rākṣakāḥ vāsukiḥ kacchanīraś ca takṣakaḥ śukra eva ca
Viṣṇu as the sun-god, Aśvatara as the Nāga, Rambhā as the Apsarā, Sūryavarcā as the Gandharva, Satyajit as the Yakṣa, Viśvāmitra as the sage and Makhāpeta as the Rākṣasa rule the month of Ūrja.
Ūrja means Kārtika month. Viṣṇu is the sun-god, Aśvatara is the Nāga, Rambhā is the Apsarā, [Note: Verse 36 has Rambhā as the Apsarā also. Perhaps this is a mistake.] Sūryavarcā is the Gandharva, Satyajit is the Yakṣa, Viśvāmitra is the sage and Makhāpeta is the Rākṣasa.
Personal Guidance
Vishnu as sun-god, Asvatara, Rambha, Suryavarca, Satyajit, Visvamitra, Makhapeta — the twelfth team. The full cycle has been named. Completeness matters even when no one notices.
Reflection Questions
Where am I close to but not yet finishing something significant?
What helps me finish, even when no one is watching?
एता भगवतो विष्णोरादित्यस्य विभूतय: ।
स्मरतां सन्ध्ययोर्नृणां हरन्त्यंहो दिने दिने ॥ ४५ ॥
etā bhagavato viṣṇor
[etaa bhagavato vishnor]
ādityasya vibhūtayaḥ
[aadityasya vibhootayah]
smaratāṁ sandhyayor nṝṇāṁ
[smarataam sandhyayor nreenaam]
haranty aṁho dine dine
[haranty amho dine dine]
Word-for-word
etāḥ—thesebhagavataḥ—of the Personality of Godheadviṣṇoḥ—Lord Viṣṇuādityasya—of the sun-godvibhūtayaḥ—the opulencessmaratām—for those who remembersandhyayoḥ—at the junctures of the daynṝṇām—for such menharanti—they take awayaṁhaḥ—sinful reactionsdine dine—day after day.
Blended reading (Sanskrit + English inline)
etā bhagavato viṣṇor
etāḥ
these
bhagavataḥ
of the Personality of Godhead
viṣṇoḥ
Lord Viṣṇu
ādityasya vibhūtayaḥ
ādityasya
of the sun-god
vibhūtayaḥ
the opulences
smaratāṁ sandhyayor nṝṇāṁ
smaratām
for those who remember
sandhyayoḥ
at the junctures of the day
nṝṇām
for such men
haranty aṁho dine dine
haranti
they take away
aṁhaḥ
sinful reactions
dine dine
day after day.
All these personalities are the opulent expansions of the Supreme Personality of Godhead, Viṣṇu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
All these personalities are the vibhūtis of the Supreme Lord Viṣṇu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset.
Personal Guidance
All these are opulent expansions of Vishnu in the form of the sun-god, taking away sins by glorification, prayer, and remembrance. The way to relate to the cosmos is to praise and remember it inside Him.
dvādaśasu—in each of the twelveapi—indeedmāseṣu—monthsdevaḥ—the lordasau—thisṣaḍbhiḥ—with his six types of associatesasya—for the population of this universevai—certainlycaran—travelingsamantāt—in all directionstanute—spreadsparatra—in the next lifeiha—in this lifeca—andsat-matim—pure consciousness.
Blended reading (Sanskrit + English inline)
dvādaśasv api māseṣu
dvādaśasu
in each of the twelve
api
indeed
māseṣu
months
devo ’sau ṣaḍbhir asya vai
devaḥ
the lord
asau
this
caran samantāt tanute
ṣaḍbhiḥ
with his six types of associates
paratreha ca san-matim
asya
for the population of this universe
vai
certainly
caran
traveling
samantāt
in all directions
tanute
spreads
paratra
in the next life
iha
in this life
ca
and
sat-matim
pure consciousness.
Thus, throughout the twelve months, the lord of the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thus, throughout the twelve months, the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next.
Thus sun (asau devaḥ) travels with his associates who are his vibhūtis.
Personal Guidance
Throughout the twelve months, the lord of the sun travels with his six types of associates, disseminating among inhabitants the various effects of time. Time is not abstract; it is delivered by named carriers.
Reflection Questions
Where could I receive 'time' more reverently as something delivered, not just spent?
sāma-ṛk-yajurbhiḥ—with the hymns of the Sāma, Ṛg and Yajur Vedastat-liṅgaiḥ—which reveal the sunṛṣayaḥ—the sagessaṁstuvanti—glorifyamum—himgandharvāḥ—the Gandharvastam—about himpragāyanti—sing loudlynṛtyanti—danceapsarasaḥ—the Apsarāsagrataḥ—in frontunnahyanti—bind upratham—the chariotnāgāḥ—the Nāgasgrāmaṇyaḥ—the Yakṣasratha-yojakāḥ—those who harness the horses to the chariotcodayanti—driveratham—the chariotpṛṣṭhe—from the rearnairṛtāḥ—the Rākṣasasbala-śālinaḥ—strong.
Blended reading (Sanskrit + English inline)
sāmarg-yajurbhis tal-liṅgair
sāma-ṛk-yajurbhiḥ
with the hymns of the Sāma, Ṛg and Yajur Vedas
tat-liṅgaiḥ
which reveal the sun
ṛṣayaḥ saṁstuvanty amum
ṛṣayaḥ
the sages
saṁstuvanti
glorify
amum
him
gandharvās taṁ pragāyanti
gandharvāḥ
the Gandharvas
tam
about him
pragāyanti
sing loudly
nṛtyanty apsaraso ’grataḥ
nṛtyanti
dance
apsarasaḥ
the Apsarās
unnahyanti rathaṁ nāgā
agrataḥ
in front
unnahyanti
bind up
grāmaṇyo ratha-yojakāḥ
ratham
the chariot
codayanti rathaṁ pṛṣṭhe
nairṛtā bala-śālinaḥ
nāgāḥ
the Nāgas
grāmaṇyaḥ
the Yakṣas
ratha-yojakāḥ
those who harness the horses to the chariot
codayanti
drive
ratham
the chariot
pṛṣṭhe
from the rear
nairṛtāḥ
the Rākṣasas
bala-śālinaḥ
strong.
While the sages glorify the sun-god with the hymns of the Sāma, Ṛg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsarās dance before his chariot. The Nāgas arrange the chariot ropes and the Yakṣas harness the horses to the chariot, while the powerful Rākṣasas push from behind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While the sages glorify the sun-god with the hymns of the Sāma, Ṛg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsarās dance before his chariot. The Nāgas bind the chariot firmly and the Yakṣas harness the horses to the chariot, while the powerful Rākṣasas push from behind.
This describes the actions of the six associates. Tal-liṅgaiḥ means “by Vedic verses which reveal the sun.” The Nāgas bind up the chariot firmly. The Yakṣas connect the chariot to the horses. Rākṣasas push it with force.
Personal Guidance
Sages glorify the sun-god with hymns from Sama, Rg, and Yajur Vedas; Gandharvas sing his praises. The whole upper world is engaged in praise. Heaven is more musical than we usually imagine.
vālakhilyāḥ—the Vālakhilyassahasrāṇi—thousandsṣaṣṭiḥ—sixtybrahma-ṛṣayaḥ—great sages among the brāhmaṇasamalāḥ—purepurataḥ—in frontabhimukham—facing the chariotyānti—they gostuvanti—they offer praisestutibhiḥ—with Vedic prayersvibhum—to the almighty lord.
Blended reading (Sanskrit + English inline)
vālakhilyāḥ sahasrāṇi
vālakhilyāḥ
the Vālakhilyas
sahasrāṇi
thousands
ṣaṣṭir brahmarṣayo ’malāḥ
ṣaṣṭiḥ
sixty
brahma-ṛṣayaḥ
great sages among the brāhmaṇas
purato ’bhimukhaṁ yānti
amalāḥ
pure
purataḥ
in front
abhimukham
facing the chariot
yānti
they go
stuvanti stutibhir vibhum
stuvanti
they offer praise
stutibhiḥ
with Vedic prayers
vibhum
to the almighty lord.
Facing the chariot, the sixty thousand brāhmaṇa sages known as Vālakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Facing the chariot, the sixty thousand brāhmaṇa sages known as Vālakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras.
Personal Guidance
Sixty thousand Valakhilya sages travel in front of the sun's chariot, offering Vedic mantras. Even the sun is honored by a forward-procession of small but countless devotees. Numbers and smallness combine into beauty.
Reflection Questions
Where am I dismissed by myself as 'too small' to add to the procession?
एवं ह्यनादिनिधनो भगवान् हरिरीश्वर: ।
कल्पे कल्पे स्वमात्मानं व्यूह्य लोकानवत्यज: ॥ ५० ॥
evaṁ hy anādi-nidhano
[evam hy anaadi-nidhano]
bhagavān harir īśvaraḥ
[bhagavaan harir eeshvarah]
kalpe kalpe svam ātmānaṁ
[kalpe kalpe svam aatmaanam]
vyūhya lokān avaty ajaḥ
[vyoohya lokaan avaty ajah]
Word-for-word
evam—thushi—indeedanādi—without beginningnidhanaḥ—or endbhagavān—the Personality of Godheadhariḥ—Lord Hariīśvaraḥ—the supreme controllerkalpe kalpe—in each day of Brahmāsvam ātmānam—Himselfvyūhya—expanding into various formslokān—the worldsavati—protectsajaḥ—the unborn Lord.
Blended reading (Sanskrit + English inline)
evaṁ hy anādi-nidhano
evam
thus
hi
indeed
anādi
without beginning
nidhanaḥ
or end
bhagavān harir īśvaraḥ
bhagavān
the Personality of Godhead
hariḥ
Lord Hari
īśvaraḥ
the supreme controller
kalpe kalpe svam ātmānaṁ
kalpe kalpe
in each day of Brahmā
svam ātmānam
Himself
vyūhya lokān avaty ajaḥ
vyūhya
expanding into various forms
lokān
the worlds
avati
protects
ajaḥ
the unborn Lord.
For the protection of all the worlds, the Supreme Personality of Godhead Hari, who is unborn and without beginning or end, thus expands Himself during each day of Brahmā into these specific categories of His personal representations.
Purport
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Summary Description of the Mahāpuruṣa.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
For the protection of all the worlds, the unborn Supreme Lord, without beginning or end, thus expands himself during each day of Brahmā and protects the worlds.
Vyuhya means “dividing up.”
Thus ends the commentary on Eleventh Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Twelve
Summary of the Bhāgavatam
12.12: The Topics of Śrīmad-Bhāgavatam Summarized
12. The Topics of Śrīmad-Bhāgavatam Summarized
12.12 Summary
In this chapter, Śrī Sūta Gosvāmī summarizes the subjects discussed in Śrīmad-Bhāgavatam.
The Supreme Lord, Śrī Hari, personally removes all the distress of a person who hears about His glories. Whatever words glorify the innumerable transcendental qualities of the Personality of Godhead are truthful, auspicious and conducive to piety, whereas all other words are impure. Discussions of topics concerning the Supreme Lord bestow ecstasy, which remains constantly new, but persons who are like crows become absorbed in unessential topics, those unrelated to the Personality of Godhead.
By chanting and hearing the countless names of Lord Śrī Hari, which describe His glorious qualities, all human beings can be relieved of their sins. Neither knowledge devoid of devotion for Lord Viṣṇu nor fruitive work not offered to Him have any real beauty. By constant remembrance of Lord Kṛṣṇa, on the other hand, all one's inauspicious desires are destroyed, one's mind is purified, and one attains devotion for Lord Śrī Hari along with knowledge filled with realization and detachment.
Sūta Gosvāmī then states that previously, in the assembly of Mahārāja Parīkṣit, he heard from the mouth of Śrī Śukadeva the glories of Śrī Kṛṣṇa, which annihilate all sinful reactions, and that now he has related these glories to the sages at Naimiṣāraṇya. By hearing Śrīmad-Bhāgavatam, the spirit soul is purified and obtains salvation from all sins and all kinds of fear. Through the study of this scripture, one achieves the same result as that achieved by one who studies all the Vedas, and one also achieves the fulfillment of all desires. By studying with a controlled mind this essential compilation of all the Purāṇas, one will reach the supreme abode of the Personality of Godhead. Every verse of this scripture. Śrīmad-Bhāgavatam, contains the narrations of Lord Śrī Hari, who has innumerable personal forms.
Finally, Śrī Sūta offers obeisances to the unborn and unlimited Supreme Soul, Śrī Kṛṣṇa, as well as to Śrī Śukadeva, the son of Vyāsa, who is capable of destroying the sins of all living beings.
Personal Guidance
For the protection of all worlds, Hari — unborn, beginningless — expands Himself thus during a single solar year. Every annual cycle is one long protective act of the Lord. We are sustained by His exhaling and inhaling of time.
Reflection Questions
Have I let myself feel sustained, even now, by His protective patience?