FolioCorpusŚrīmad-Bhāgavatam

5.17 · The Descent of the River Ganges

23 verses · 🖨 Class prep
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22-23 24
Book Bhagavata Canto 5 · R.E.A.P
A Astronomical Avataras SB 5.16–5.19 · 8 sub-topics Open on bhagavata.keshavaswami.com ↗
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A - Astronomical Avataras (16-19) The astronomical analysis of the Srimad-Bhagavatam is remarkable. It describes innumerable universes, each one a spherical shell surrounded by layers of elemental matter that separate material space from the unlimited spiritual world. The region within the shell is called the Brahmanda, or ‘Brahma egg.’ It contains an earth disk or plane – called Bhu-mandala – that divides the universe in half. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas (islands), varsas (regions), and samudras (oceans). The Lord appears in each varsa (region of the earth) as the astronomical avatara to whom the residents offer choice prayers. Of the nine varsas , Bharata-varsa (the region we are currently living in) is especially glorified as the ideal place for spiritual cultivation.

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A - Astronomical Avataras (16-19)

A - Astronomical Avataras (16-19) The astronomical analysis of the Srimad-Bhagavatam is remarkable. It describes innumerable universes, each one a spherical shell surrounded by layers of elemental matter that separate material space from the unlimited spiritual world. The region within the shell is called the Brahmanda, or ‘Brahma egg.’ It contains an earth disk or plane – called Bhu-mandala – that divides the universe in half. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas (islands), varsas (regions), and samudras (oceans). The Lord appears in each varsa (region of the earth) as the astronomical avatara to whom the residents offer choice prayers. Of the nine varsas , Bharata-varsa (the region we are currently living in) is especially glorified as the ideal place for spiritual cultivation.

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Astronomical Avataras

A - Astronomical Avataras (16-19) Astronomical Avataras Chapter 17, 18, 19 Amongst the nine varsas in Jambudvipa, all of them except Bharata-varsa are considered heavens on earth ( bhauma-svarga ) meant for the material enjoyment of highly pious entities. Each of the nine varsas has a predominating deity in a particular form, to whom the residents offer heartfelt prayers with profound meaning. Amongst the nine varsas , Bharata-varsa, which can be understood in one sense as India, and in another sense as the total area inhabited by human beings, is particularly special. The heavenly realms afford so much material enjoyment that one becomes oblivious to spiritual pursuits. The hellish planets are so disturbing that souls are overwhelmed with the struggle for survival. Bharata-varsa, the most balanced realm, is so ideal that even the demigods pray to take birth there, since it affords one the best opportunity to purify their existence and return back to Godhead.

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Descent of the Ganges

A - Astronomical Avataras (16-19) Descent of the Ganges Chapter 17 When Lord Vamanadeva begged Bali Maharaja for three steps of land, [ 19 ] the Lord’s first two steps covered all three planetary systems. In the process, His left foot pierced the covering of the universe. A few drops of water from the Causal Ocean (the corner of the spiritual universe where Maha Vishnu lies down) thus entered the universe and became known as the sacred Ganges. The Ganges takes a particular course through Dhruvaloka, the planets of the Sapta Rishis, the moon, atop mount Sumeru, and then divides into four branches. [ 20 ]

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Jambudvipa

A - Astronomical Avataras (16-19) Jambudvipa Chapter 16 In Canto Five, Chapter 1 , Sukadeva Goswami explained how Priyavrata’s chariot had followed the suns and created seven impressions that became the seven oceans, and subsequently divided Bhu-mandala into seven islands. On Maharaja Pariksit’s request he elaborated on this complex subject matter. In the centre of Bhu-mandala is the circular ‘island’ of Jambudvipa, with its nine varsas . Sukadeva Goswami offered a detailed description of Ilavrta-varsa and its various lakes, gardens, trees and rivers. In the centre of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.

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Worldview

A - Astronomical Avataras (16-19) Worldview “A human being born in the land of Bharata-varsa has the special prerogative to develop Krishna consciousness. Therefore those already born in Bharata- varsa should take lessons from the sastras and guru and should fully take advantage of the mercy of Sri Chaitanya Mahaprabhu in order to be fully equipped with Krishna consciousness. By taking full advantage of Krishna consciousness, one goes back home, back to Godhead ( yanti mad-yajino ‘pi mam [Bg. 9.25]) . The Krishna consciousness movement is therefore spreading this facility to human society by opening many, many centers all over the world so that people may associate with the pure devotees of the Krishna consciousness movement, understand the science of Krishna consciousness and ultimately go back home, back to Godhead.” (SB 5.19.28) The Srimad-Bhagavatam describes the material body as klesada , which literally means the ‘giver of suffering.’ The same book later describes the material body as arthada , which literally means the ‘giver of great benefit.’ By nature, the body will go through old age and disease, inflicting great discomfort and pain upon the conditioned soul. The same body, however, when engaged in spiritual activities, is an invaluable vehicle that can draw us closer to Krishna. In the same way, according to our vision of the material world, we will experience a certain quality of life whilst here, and reap the concomitant reactions when we leave.

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Path of Bhakti – BEYOND the World

A - Astronomical Avataras (16-19) Worldview Path of Bhakti – BEYOND the World The bhakti-yogis look BEYOND the world. This world is a bridge leading to our true home, and things within it can be appropriately engaged for the purpose of pleasing Krishna. Devotees find a way to interact with the world which uplifts themselves and elevates others. This is known as yukta-vairagya , or the process of engaging worldly things for a higher cause and spiritual purpose. [ 21 ] Taking a human birth in the earthly realm is a unique opportunity to perfect one’s spirituality. In an age where Krishna reveals the joyful process of chanting ( harinam-sankirtana ), all the obstacles, issues and complexities can easily be overcome. For persons who adopt this spiritual lifeline, the whole world becomes full of happiness ( visvam purna sukhayate ). As Lord Siva explains: “Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation, and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.” (SB 6.17.28)

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Path of Jnana – AWAY from the World

A - Astronomical Avataras (16-19) Worldview Path of Jnana – AWAY from the World Others see the material world as an illusion – they look AWAY from the world. In a world where communication is wireless, politics is shameless, people are jobless and desires are endless, they conclude that everything is useless! Having failed in their attempts to enjoy the world, they develop a sense of detachment and a desire to escape the world. This can lead to an impersonal vision where they label the entire material manifestation as an illusion, and instead aspire to enter a spiritual void. The Srimad-Bhagavatam, however, clarifies that though the material world is temporary and insubstantial, it is not unreal. A photocopy may lack the colour clarity, quality and detail of the original, but it’s nevertheless a real document that provides information. In the same way, the material world, though lacking the fullness of the spiritual world, has its part to play and can render us great benefit if we interact with it appropriately. In the initial years of spiritual life, many practitioners may go through elements of this detached psychology. They find that they can’t relate to friends, family, career or material goals any more. Their earnest desire to spiritually connect can leave them somewhat estranged from the material world, struggling to find the motivation to interact with it in the same way they did previously.

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Path of Karma – AT the World

A - Astronomical Avataras (16-19) Worldview Path of Karma – AT the World Some see the material world as an object of enjoyment – they look AT the world. This is known as the path of karma. Because they see the various elements of material nature as a facility for physical and mental gratification, they ultimately experience frustration. For those who embody this enjoying spirit, Krishna rubber stamps the material world as temporary and miserable ( dukhlayam asasvatam ). Oftentimes, we’ll endeavour for material things and fail to get them – frustrated! Other times, we’ll get those things, but find the material experience is a let-down – frustrated! Sometimes, we’ll get those things, and feel the gratification, only to witness that experience eventually taken away – frustrated! When we look AT the world, we are looking for the right thing, but in the wrong place. Even those who practice so-called religious life may come under this category. Though in contact with spiritual literatures, spiritual people and spiritual practices, their motives are still basically material. They may practice religion, but see it as a vehicle for material prosperity. For them, God is the cosmic order supplier – someone to approach in times of need and want.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.17.1

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श्रीशुक उवाच तत्र भगवत: साक्षाद्यज्ञलिङ्गस्य विष्णोर्विक्रमतो वामपादाङ्गुष्ठनखनिर्भिन्नोर्ध्वाण्डकटाहविवरेणान्त:प्रविष्टा या बाह्यजलधारा तच्चरणपङ्कजावनेजनारुणकिञ्जल्कोपरञ्जिताखिलजगदघमलापहोपस्पर्शनामला साक्षाद्भ‍गवत्पदीत्यनुपलक्षितवचोऽभिधीयमानातिमहता कालेन युगसहस्रोपलक्षणेन दिवो मूर्धन्यवततार यत्तद्विष्णुपदमाहु: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
tatra bhagavataḥ sākṣād yajña-liṅgasya viṣṇor vikramato vāma-pādāṅguṣṭha-nakha-nirbhinnordhvāṇḍa-kaṭāha-vivareṇāntaḥ-praviṣṭā yā bāhya-jala-dhārā tac-caraṇa-paṅkajāvanejanāruṇa-kiñjalkoparañjitākhila-jagad-agha-malāpahopasparśanāmalā sākṣād bhagavat-padīty anupalakṣita-vaco ’bhidhīyamānāti-mahatā kālena yuga-sahasropalakṣaṇena divo mūrdhany avatatāra yat tad viṣṇu-padam āhuḥ.
[tatra bhagavatah saakshaad yajna-lingasya vishnor vikramato vaama-paadaangushtha-nakha-nirbhinnordhvaanda-kataaha-vivarenaantah-pravishtaa yaa baahya-jala-dhaaraa tach-charana-pankajaavanejanaaruna-kinjalkoparanjitaakhila-jagad-agha-malaapahopasparshanaamalaa saakshaad bhagavat-padeety anupalakshita-vacho ’bhidheeyamaanaati-mahataa kaalena yuga-sahasropalakshanena divo moordhany avatataara yat tad vishnu-padam aahuh.]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said tatra — at that time bhagavataḥ — of the incarnation of the Supreme Personality of Godhead sākṣāt — directly yajña-liṅgasya — the enjoyer of the results of all sacrifices viṣṇoḥ — of Lord Viṣṇu vikramataḥ — while taking His second step vāma-pāda — of His left leg aṅguṣṭha — of the big toe nakha — by the nail nirbhinna — pierced ūrdhva — upper aṇḍa-kaṭāha — the covering of the universe (consisting of seven layers — earth, water, fire, etc.) vivareṇa — through the hole antaḥ-praviṣṭā — having entered the universe yā — which bāhya-jala-dhārā — the flow of water from the Causal Ocean outside the universe tat — of Him caraṇa-paṅkaja — of the lotus feet avanejana — by the washing aruṇa-kiñjalka — by reddish powder uparañjitā — being colored akhila-jagat — of the whole world agha-mala — the sinful activities apahā — destroys upasparśana — the touching of which amalā — completely pure sākṣāt — directly bhagavat-padī — emanating from the lotus feet of the Supreme Personality of Godhead iti — thus anupalakṣita — described vacaḥ — by the name abhidhīyamānā — being called ati-mahatā kālena — after a long time yuga-sahasra-upalakṣaṇena — consisting of one thousand millenniums divaḥ — of the sky mūrdhani — on the head (Dhruvaloka) avatatāra — descended yat — which tat — that viṣṇu-padam — the lotus feet of Lord Viṣṇu āhuḥ — they call.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tatra bhagavataḥ sākṣād yajña-liṅgasya viṣṇor vikramato vāma-pādāṅguṣṭha-nakha-nirbhinnordhvāṇḍa-kaṭāha-vivareṇāntaḥ-praviṣṭā yā bāhya-jala-dhārā tac-caraṇa-paṅkajāvanejanāruṇa-kiñjalkoparañjitākhila-jagad-agha-malāpahopasparśanāmalā sākṣād bhagavat-padīty anupalakṣita-vaco ’bhidhīyamānāti-mahatā kālena yuga-sahasropalakṣaṇena divo mūrdhany avatatāra yat tad viṣṇu-padam āhuḥ.
tatra
at that time
bhagavataḥ
of the incarnation of the Supreme Personality of Godhead
sākṣāt
directly
yajña-liṅgasya
the enjoyer of the results of all sacrifices
viṣṇoḥ
of Lord Viṣṇu
vikramataḥ
while taking His second step
vāma-pāda
of His left leg
aṅguṣṭha
of the big toe
nakha
by the nail
nirbhinna
pierced
ūrdhva
upper
aṇḍa-kaṭāha
the covering of the universe (consisting of seven layers — earth, water, fire, etc.)
vivareṇa
through the hole
antaḥ-praviṣṭā
having entered the universe
yā
which
bāhya-jala-dhārā
the flow of water from the Causal Ocean outside the universe
tat
of Him
caraṇa-paṅkaja
of the lotus feet
avanejana
by the washing
aruṇa-kiñjalka
by reddish powder
uparañjitā
being colored
akhila-jagat
of the whole world
agha-mala
the sinful activities
apahā
destroys
upasparśana
the touching of which
amalā
completely pure
sākṣāt
directly
bhagavat-padī
emanating from the lotus feet of the Supreme Personality of Godhead
iti
thus
anupalakṣita
described
vacaḥ
by the name
abhidhīyamānā
being called
ati-mahatā kālena
after a long time
yuga-sahasra-upalakṣaṇena
consisting of one thousand millenniums
divaḥ
of the sky
mūrdhani
on the head (Dhruvaloka)
avatatāra
descended
yat
which
tat
that
viṣṇu-padam
the lotus feet of Lord Viṣṇu
āhuḥ
they call.
Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Viṣṇupadī. Later she received other names like Jāhnavī and Bhāgīrathī. After one thousand millenniums, the water of the Ganges descended to Dhruvaloka, the topmost planet in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Viṣṇupada [“situated on Lord Viṣṇu’s lotus feet”].
Purport

In this verse, Śukadeva Gosvāmī describes the glories of the Ganges River. The water of the Ganges is called patita-pāvanī, the deliverer of all sinful living beings. It is a proven fact that a person who regularly bathes in the Ganges is purified both externally and internally. Externally his body becomes immune to all kinds of disease, and internally he gradually develops a devotional attitude toward the Supreme Personality of Godhead. Throughout India, many thousands of people live on the banks of the Ganges, and by regularly bathing in her waters, they are undoubtedly being purified both spiritually and materially. Many sages, including Śaṅkarācārya, have composed prayers in praise of the Ganges, and the land of India itself has become glorious because such rivers as the Ganges, Yamunā, Godāvarī, Kāverī, Kṛṣṇā and Narmadā flow there. Anyone living on the land adjacent to these rivers is naturally advanced in spiritual consciousness. Śrīla Madhvācārya says:

vārāhe vāma-pādaṁ tu tad-anyeṣu tu dakṣiṇam pādaṁ kalpeṣu bhagavān ujjahāra trivikramaḥ

Standing on His right foot and extending His left to the edge of the universe, Lord Vāmana became known as Trivikrama, the incarnation who performed three heroic deeds.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the Lord appeared as Vāmana and stepped over the earth with his right foot, the water which entered from outside, by piercing the covering of the universe with the big toe of his left foot, tinted red from the color of Lord’s feet and the kuṁkuma coming from the water that washed his lotus feet, which purifies by its touch all sins of the world but remains pure, not known by any other name, was called Bhagavat-padī, “water coming from the foot of the Lord.” After a long time, a thousand yugas, the river descended to Dhruva-loka, which then became known as Viṣṇu-pada, the abode of Viṣṇu. The Seventeenth Chapter describes the descent of Gaṅgā to earth, the happiness of Bhauma-svarga and the service of Saṅkarṣaṇa and Rudra. After describing the splendor of the mountains surrounding Sumeru like filaments, Śuka now describes the very long stream of the Gaṅgā, the crest jewel of all splendors, by relating how Gaṅgā made her appearance. At the time of Vāmana avatāra (tatra), by stepping over the earth with his right foot (vikramataḥ) and from throwing his left foot in the air, he cause all places up to the top of the universe to tremble, up to the layer of prakṛti (where the guṇas are pacified), as related by Brahmā: trisāmyasadanād urukampayānam. (SB 2.7.4) Thus the spiritual steam of water of the Kāraṇa Ocean, outside of the eight layers of the universe, descended to Dhruva-loka (divaḥ mūrdhani). The water was colored red from the kuṁkuma and the red color of the Lord’s feet, arising from the water used to wash the Lord’s feet. The touch of this water destroys the contamination of sin, but the water remains free of contamination (amalā). It was called by the name Bhagavatpadī, because at that time it was not known by other names (vaco anupalakṣaṇam) such as Bhāgīrathī or Jāhnavī. It then fell on Dhruva-loka which (yat) became known as Viṣṇu-pada
Related lectures
Personal Guidance
The Ganges is glorified as the river that touched Lord Viṣṇu's feet. The lesson is not geography but a principle: whatever comes into direct contact with the Lord becomes purifying for everyone else. Find such carriers of the Lord's touch — sacred sound, prasāda, devoted association — and let them wash over you.
Reflection Questions
  • What in my daily life functions as a 'Ganges' — something whose source is the Lord and whose contact purifies me?
  • When I visit holy places or take sacred water, do I treat it as ritual, or do I consciously open my heart to its purifying effect?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.2

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यत्र ह वाव वीरव्रत औत्तानपादि: परमभागवतोऽस्मत्कुलदेवताचरणारविन्दोदकमिति यामनुसवनमुत्कृष्यमाणभगवद्भ‍‌क्‍तियोगेन द‍ृढं क्लिद्यमानान्तर्हृदय औत्कण्ठ्यविवशामीलितलोचनयुगलकुड्‌मलविगलितामलबाष्पकलयाभिव्यज्यमानरोमपुलककुलकोऽधुनापि परमादरेण शिरसा बिभर्ति ॥ २ ॥
yatra ha vāva vīra-vrata auttānapādiḥ parama-bhāgavato ’smat-kula-devatā-caraṇāravindodakam iti yām anusavanam utkṛṣyamāṇa-bhagavad-bhakti-yogena dṛḍhaṁ klidyamānāntar-hṛdaya autkaṇṭhya-vivaśāmīlita-locana-yugala-kuḍmala-vigalitāmala-bāṣpa-kalayābhivyajyamāna-roma-pulaka-kulako ’dhunāpi paramādareṇa śirasā bibharti.
[yatra ha vaava veera-vrata auttaanapaadih parama-bhaagavato ’smat-kula-devataa-charanaaravindodakam iti yaam anusavanam utkrishyamaana-bhagavad-bhakti-yogena dridham klidyamaanaantar-hridaya autkanthya-vivashaameelita-lochana-yugala-kudmala-vigalitaamala-baashpa-kalayaabhivyajyamaana-roma-pulaka-kulako ’dhunaapi paramaadarena shirasaa bibharti.]
Word-for-word
yatra ha vāva — in Dhruvaloka vīra-vrataḥ — firmly determined auttānapādiḥ — the famous son of Mahārāja Uttānapāda parama-bhāgavataḥ — the most exalted devotee asmat — our kula-devatā — of the family Deity caraṇa-aravinda — of the lotus feet udakam — in the water iti — thus yām — which anusavanam — constantly utkṛṣyamāṇa — being increased bhagavat-bhakti-yogena — by devotional service unto the Lord dṛḍham — greatly klidyamāna-antaḥ-hṛdayaḥ — being softened within the core of his heart autkaṇṭhya — by great anxiety vivaśa — spontaneously amīlita — slightly open locana — of eyes yugala — pair kuḍmala — from the flowerlike vigalita — emanating amala — uncontaminated bāṣpa-kalayā — with tears abhivyajyamāna — being manifested roma-pulaka-kulakaḥ — whose symptoms of ecstasy on the body adhunā api — even now parama-ādareṇa — with great reverence śirasā — by the head bibharti — he bears.
Blended reading (Sanskrit + English inline)
yatra ha vāva vīra-vrata auttānapādiḥ parama-bhāgavato ’smat-kula-devatā-caraṇāravindodakam iti yām anusavanam utkṛṣyamāṇa-bhagavad-bhakti-yogena dṛḍhaṁ klidyamānāntar-hṛdaya autkaṇṭhya-vivaśāmīlita-locana-yugala-kuḍmala-vigalitāmala-bāṣpa-kalayābhivyajyamāna-roma-pulaka-kulako ’dhunāpi paramādareṇa śirasā bibharti.
yatra ha vāva
in Dhruvaloka
vīra-vrataḥ
firmly determined
auttānapādiḥ
the famous son of Mahārāja Uttānapāda
parama-bhāgavataḥ
the most exalted devotee
asmat
our
kula-devatā
of the family Deity
caraṇa-aravinda
of the lotus feet
udakam
in the water
iti
thus
yām
which
anusavanam
constantly
utkṛṣyamāṇa
being increased
bhagavat-bhakti-yogena
by devotional service unto the Lord
dṛḍham
greatly
klidyamāna-antaḥ-hṛdayaḥ
being softened within the core of his heart
autkaṇṭhya
by great anxiety
vivaśa
spontaneously
amīlita
slightly open
locana
of eyes
yugala
pair
kuḍmala
from the flowerlike
vigalita
emanating
amala
uncontaminated
bāṣpa-kalayā
with tears
abhivyajyamāna
being manifested
roma-pulaka-kulakaḥ
whose symptoms of ecstasy on the body
adhunā api
even now
parama-ādareṇa
with great reverence
śirasā
by the head
bibharti
he bears.
Dhruva Mahārāja, the famous son of Mahārāja Uttānapāda, is known as the most exalted devotee of the Supreme Lord because of his firm determination in executing devotional service. Knowing that the sacred Ganges water washes the lotus feet of Lord Viṣṇu, Dhruva Mahārāja, situated on his own planet, to this very day accepts that water on his head with great devotion. Because he constantly thinks of Kṛṣṇa very devoutly within the core of his heart, he is overcome with ecstatic anxiety. Tears flow from his half-open eyes, and eruptions appear on his entire body.
Purport

When a person is firmly fixed in devotional service to the Supreme Personality of Godhead, he is described as vīra-vrata, fully determined. Such a devotee increases his ecstasy in devotional service more and more. Thus as soon as he remembers Lord Viṣṇu, his eyes fill with tears. This is a symptom of a mahā-bhāgavata. Dhruva Mahārāja maintained himself in that devotional ecstasy, and Śrī Caitanya Mahāprabhu also gave us a practical example of transcendental ecstasy when He lived at Jagannātha Purī. His pastimes there are fully narrated in Caitanya-caritāmṛta.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On Dhruva-loka, Dhruva Mahārāja, the famous son of Mahārāja Uttānapāda, known as an exalted devotee of the Supreme Lord because of his firm determination in executing devotional service, whose heart is softened with bhakti-yoga increasing at every moment, whose hairs stand on end while tears flow uncontrolled from his closed eyes in great longing, with great respect even now holds on his head that water, thinking “This is the foot water from the deity of our family.” On Dhruva-loka (yatra) Dhruva, with determined vow, his heart softened by bhakti-yoga becoming better at every moment, whose hairs stand on end while pure tears flow uncontrollably from his closed lotus eyes out of great longing, takes the water on his head.
Related lectures
Personal Guidance
Dhruva, ruler of his own planet, still places sacred water on his head with tears in his eyes. The lesson is that real spiritual advancement does not produce pride or independence; it produces deeper humility and softer emotion. Position never replaces devotion.
Reflection Questions
  • As I gain capability, status, or knowledge, am I becoming more reverent toward the source of grace or more self-assured?
  • What practice keeps my heart soft enough that thinking of the Lord can still move me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.3

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तत: सप्त ऋषयस्तत्प्रभावाभिज्ञा यां ननु तपसआत्यन्तिकी सिद्धिरेतावती भगवति सर्वात्मनि वासुदेवेऽनुपरतभक्तियोगलाभेनैवोपेक्षितान्यार्थात्मगतयो मुक्तिमिवागतां मुमुक्षव इव सबहुमानमद्यापि जटाजूटैरुद्वहन्ति ॥ ३ ॥
tataḥ sapta ṛṣayas tat prabhāvābhijñā yāṁ nanu tapasa ātyantikī siddhir etāvatī bhagavati sarvātmani vāsudeve ’nuparata-bhakti-yoga-lābhenaivopekṣitānyārthātma-gatayo muktim ivāgatāṁ mumukṣava iva sabahu-mānam adyāpi jaṭā-jūṭair udvahanti.
[tatah sapta rishayas tat prabhaavaabhijnaa yaam nanu tapasa aatyantikee siddhir etaavatee bhagavati sarvaatmani vaasudeve ’nuparata-bhakti-yoga-laabhenaivopekshitaanyaarthaatma-gatayo muktim ivaagataam mumukshava iva sabahu-maanam adyaapi jataa-jootair udvahanti.]
Word-for-word
tataḥ — thereafter sapta ṛṣayaḥ — the seven great sages (beginning with Marīci) tat prabhāva-abhijñāḥ — who knew very well the influence of the Ganges River yām — this Ganges water nanu — indeed tapasaḥ — of our austerities ātyantikī — the ultimate siddhiḥ — perfection etāvatī — this much bhagavati — the Supreme Personality of Godhead sarva-ātmani — in the all-pervading vāsudeve — Kṛṣṇa anuparata — continuous bhakti-yoga — of the mystic process of devotional service lābhena — simply by achieving this platform eva — certainly upekṣita — neglected anya — other artha-ātma-gatayaḥ — all other means of perfection (namely religion, economic development, sense gratification and liberation) muktim — liberation from material bondage iva — like āgatām — obtained mumukṣavaḥ — persons desiring liberation iva — like sa-bahu-mānam — with great honor adya api — even now jaṭā-jūṭaiḥ — with matted locks of hair udvahanti — they carry.
Blended reading (Sanskrit + English inline)
tataḥ sapta ṛṣayas tat prabhāvābhijñā yāṁ nanu tapasa ātyantikī siddhir etāvatī bhagavati sarvātmani vāsudeve ’nuparata-bhakti-yoga-lābhenaivopekṣitānyārthātma-gatayo muktim ivāgatāṁ mumukṣava iva sabahu-mānam adyāpi jaṭā-jūṭair udvahanti.
tataḥ
thereafter
sapta ṛṣayaḥ
the seven great sages (beginning with Marīci)
tat prabhāva-abhijñāḥ
who knew very well the influence of the Ganges River
yām
this Ganges water
nanu
indeed
tapasaḥ
of our austerities
ātyantikī
the ultimate
siddhiḥ
perfection
etāvatī
this much
bhagavati
the Supreme Personality of Godhead
sarva-ātmani
in the all-pervading
vāsudeve
Kṛṣṇa
anuparata
continuous
bhakti-yoga
of the mystic process of devotional service
lābhena
simply by achieving this platform
eva
certainly
upekṣita
neglected
anya
other
artha-ātma-gatayaḥ
all other means of perfection (namely religion, economic development, sense gratification and liberation)
muktim
liberation from material bondage
iva
like
āgatām
obtained
mumukṣavaḥ
persons desiring liberation
iva
like
sa-bahu-mānam
with great honor
adya api
even now
jaṭā-jūṭaiḥ
with matted locks of hair
udvahanti
they carry.
The seven great sages [Marīci, Vasiṣṭha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jñānīs think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.
Purport

Transcendentalists are divided into two primary groups: the nirviśeṣa-vādīs, or impersonalists, and the bhaktas, or devotees. The impersonalists do not accept spiritual varieties of life. They want to merge into the existence of the Supreme Lord in His Brahman feature (the brahmajyoti ). The devotees, however, desire to take part in the transcendental activities of the Supreme Lord. In the upper planetary system, the topmost planet is Dhruvaloka, and beneath Dhruvaloka are the seven planets occupied by the great sages, beginning with Marīci, Vasiṣṭha and Atri. All these sages regard devotional service as the highest perfection of life. Therefore they all carry the holy water of the Ganges on their heads. This verse proves that for one who has achieved the platform of pure devotional service, nothing else is important, even so-called liberation ( kaivalya ). Śrīla Śrīdhara Svāmī states that only by achieving pure devotional service of the Lord can one give up all other engagements as insignificant. Prabodhānanda Sarasvatī confirms his statement as follows:

kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate yat kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

( Caitanya-candrāmṛta 5 )

Śrī Caitanya Mahāprabhu has perfectly enunciated and broadcast the process of bhakti-yoga. Consequently, for one who has taken shelter at the lotus feet of Śrī Caitanya Mahāprabhu, the highest perfection of the Māyāvādīs, kaivalya, or becoming one with the Supreme, is considered hellish, to say nothing of the karmīs’ aspiration to be promoted to the heavenly planets. Devotees consider such goals to be worthless phantasmagoria. There are also yogīs, who try to control their senses, but they can never succeed without coming to the stage of devotional service. The senses are compared to poisonous snakes, but the senses of a bhakta engaged in the service of the Lord are like snakes with their poisonous fangs removed. The yogī tries to suppress his senses, but even great mystics like Viśvāmitra fail in the attempt. Viśvāmitra was conquered by his senses when he was captivated by Menakā during his meditation. She later gave birth to Śakuntalā. The wisest persons in the world, therefore, are the bhakti-yogīs, as Lord Kṛṣṇa confirms in Bhagavad-gītā (6.47) :

yoginām api sarveṣāṁ mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The seven great sages, aware of the influence of the water of the Gaṅgā, ignoring all other goals because of their continuous bhakti-yoga to the all-pervading Supreme Lord Vāsudeva, thinking “‘This is the perfection of austerities,” to this day respectfully keep Ganges water in their matted locks, as much as persons desiring liberation respect liberation. They think, “There is no greater perfection than this (etāvatī).” By having attained bhakti-yoga, they reject ātma-jñāna and other goals of human endeavor. This is Śrīdhara Svāmī’s explanation of upekṣitānyārthātma-gatayaḥ.
Related lectures
Personal Guidance
The seven sages have mastered austerity and could claim liberation, yet they treasure devotional service above merging with the Absolute. The point is that pure bhakti is sweeter than the highest impersonal goal — devotees do not want to disappear into God, they want to serve Him.
Reflection Questions
  • When I imagine spiritual perfection, do I imagine the end of myself or an eternal loving relationship with the Lord?
  • What 'lesser' goals — even noble ones like peace or freedom — am I willing to set aside in favor of devotional service?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.4

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ततोऽनेकसहस्रकोटिविमानानीकसङ्कुलदेवयानेनावतरन्तीन्दुमण्डलमावार्य ब्रह्मसदने निपतति ॥ ४ ॥
tato ’neka-sahasra-koṭi-vimānānīka-saṅkula-deva-yānenāvatar-antīndu maṇḍalam āvārya brahma-sadane nipatati.
[tato ’neka-sahasra-koti-vimaanaaneeka-sankula-deva-yaanenaavatar-anteendu mandalam aavaarya brahma-sadane nipatati.]
Word-for-word
tataḥ — after purifying the seven planets of the seven great sages aneka — many sahasra — thousands koṭi — of millions vimāna-anīka — with contingents of airplanes saṅkula — congested deva-yānena — by the spaceways of the demigods avatarantī — descending indu-maṇḍalam — the moon planet āvārya — inundated brahma-sadane — to the abode of Lord Brahmā atop Sumeru-parvata nipatati — falls down.
Blended reading (Sanskrit + English inline)
tato ’neka-sahasra-koṭi-vimānānīka-saṅkula-deva-yānenāvatar-antīndu maṇḍalam āvārya brahma-sadane nipatati.
tataḥ
after purifying the seven planets of the seven great sages
aneka
many
sahasra
thousands
koṭi
of millions
vimāna-anīka
with contingents of airplanes
saṅkula
congested
deva-yānena
by the spaceways of the demigods
avatarantī
descending
indu-maṇḍalam
the moon planet
āvārya
inundated
brahma-sadane
to the abode of Lord Brahmā atop Sumeru-parvata
nipatati
falls down.
After purifying the seven planets near Dhruvaloka [the polestar], the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord Brahmā’s abode atop Mount Meru.
Purport

We should always remember that the Ganges River comes from the Causal Ocean, beyond the covering of the universe. After the water of the Causal Ocean leaks through the hole created by Lord Vāmanadeva, it flows down to Dhruvaloka (the polestar) and then to the seven planets beneath Dhruvaloka. Then it is carried to the moon by innumerable celestial airplanes, and then it falls to the top of Mount Meru, which is known as Sumeru-parvata. In this way, the water of the Ganges finally reaches the lower planets and the peaks of the Himālayas, and from there it flows through Hardwar and throughout the plains of India, purifying the entire land. How the Ganges water reaches the various planets from the top of the universe is explained herein. Celestial airplanes carry the water from the planets of the sages to other planets. So-called advanced scientists of the modern age are trying to go to the higher planets, but at the same time they are experiencing a power shortage on earth. If they were actually capable scientists, they could personally go by airplane to other planets, but this they are unable to do. Having now given up their moon excursions, they are attempting to go to other planets, but without success.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After purifying the seven planets near Dhruva-loka, the Gaṅgā’s water, carried on the path through the heavens by throngs of celestial airplanes, inundates the moon and finally reaches Lord Brahmā's abode atop Mount Meru. Deva-yānena means the path in the sky. Below the seven sages, the places are filled with those who perform karma-yoga. Thus tataḥ indicates “below, lower down” and saṅkula (crowd) indicates the many karma-yogīs. Flooding the moon planet, the Gaṅgā descends to the abode of Brahmā situated on the top of Meru.
Related lectures
Personal Guidance
Sacred water from beyond the universe makes a long journey before it reaches us. Grace does not arise from this material world — it descends through a chain of pure agents who pass it on. Honor the chain (paramparā, holy places, devoted communities) that delivers spiritual nourishment to your doorstep.
Reflection Questions
  • Who or what is the immediate channel through which spiritual life reaches me, and have I thanked them?
  • Am I content to receive grace, or am I also becoming a clean channel that carries it onward to others?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.5

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तत्र चतुर्धा भिद्यमाना चतुर्भिर्नामभिश्चतुर्दिशमभिस्पन्दन्ती नदनदीपतिमेवाभिनिविशति सीतालकनन्दा चक्षुर्भद्रेति ॥ ५ ॥
tatra caturdhā bhidyamānā caturbhir nāmabhiś catur-diśam abhispandantī nada-nadī-patim evābhiniviśati sītālakanandā cakṣur bhadreti.
[tatra chaturdhaa bhidyamaanaa chaturbhir naamabhish chatur-disham abhispandantee nada-nadee-patim evaabhinivishati seetaalakanandaa chakshur bhadreti.]
Word-for-word
tatra — there (on top of Mount Meru) caturdhā — into four branches bhidyamānā — being divided caturbhiḥ — with four nāmabhiḥ — names catuḥ-diśam — the four directions (east, west, north and south) abhispandantī — profusely flowing nada-nadī-patim — the reservoir of all great rivers (the ocean) eva — certainly abhiniviśati — enters sītā-alakanandā — Sītā and Alakanandā cakṣuḥ — Cakṣu bhadrā — Bhadrā iti — known by these names.
Blended reading (Sanskrit + English inline)
tatra caturdhā bhidyamānā caturbhir nāmabhiś catur-diśam abhispandantī nada-nadī-patim evābhiniviśati sītālakanandā cakṣur bhadreti.
tatra
there (on top of Mount Meru)
caturdhā
into four branches
bhidyamānā
being divided
caturbhiḥ
with four
nāmabhiḥ
names
catuḥ-diśam
the four directions (east, west, north and south)
abhispandantī
profusely flowing
nada-nadī-patim
the reservoir of all great rivers (the ocean)
eva
certainly
abhiniviśati
enters
sītā-alakanandā
Sītā and Alakanandā
cakṣuḥ
Cakṣu
bhadrā
Bhadrā
iti
known by these names.
On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction [east, west, north and south]. These branches, known by the names Sītā, Alakanandā, Cakṣu and Bhadrā, flow down to the ocean.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On top of Mount Meru, the Gaṅgā divides into four branches, each of which flows in a different direction. These branches, known by the names Sītā, Alakanandā, Cakṣu and Bhadrā, flow down to the ocean.
Related lectures
Personal Guidance
From a single source, the sacred river divides into four streams that flow in every direction. Whatever is genuinely from the Lord has the capacity to reach every kind of person — it is not narrow or sectarian. Trust that the same grace meets seekers wherever they stand.
Reflection Questions
  • Do I limit the Lord's mercy to people who look or believe like me?
  • If grace flows in many directions, how can I recognize it operating in unfamiliar people or places?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.6

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सीता तु ब्रह्मसदनात्केसराचलादिगिरिशिखरेभ्योऽधोऽध: प्रस्रवन्ती गन्धमादनमूर्धसु पतित्वान्तरेण भद्राश्ववर्षं प्राच्यां दिशि क्षारसमुद्रमभिप्रविशति ॥ ६ ॥
sītā tu brahma-sadanāt kesarācalādi-giri-śikharebhyo ’dho ’dhaḥ prasravantī gandhamādana-mūrdhasu patitvāntareṇa bhadrāśva-varṣaṁ prācyāṁ diśi kṣāra-samudram abhipraviśati.
[seetaa tu brahma-sadanaat kesaraachalaadi-giri-shikharebhyo ’dho ’dhah prasravantee gandhamaadana-moordhasu patitvaantarena bhadraashva-varsham praachyaam dishi kshaara-samudram abhipravishati.]
Word-for-word
sītā — the branch known as Sītā tu — certainly brahma-sadanāt — from Brahmapurī kesarācala-ādi — of Kesarācala and of other great mountains giri — hills śikharebhyaḥ — from the tops adhaḥ adhaḥ — downward prasravantī — flowing gandhamādana — of Gandhamādana Mountain mūrdhasu — on the top patitvā — falling down antareṇa — within bhadrāśva-varṣam — the province known as Bhadrāśva prācyām — in the western diśi — direction kṣāra-samudram — the ocean of salt water abhipraviśati — enters.
Blended reading (Sanskrit + English inline)
sītā tu brahma-sadanāt kesarācalādi-giri-śikharebhyo ’dho ’dhaḥ prasravantī gandhamādana-mūrdhasu patitvāntareṇa bhadrāśva-varṣaṁ prācyāṁ diśi kṣāra-samudram abhipraviśati.
sītā
the branch known as Sītā
tu
certainly
brahma-sadanāt
from Brahmapurī
kesarācala-ādi
of Kesarācala and of other great mountains
giri
hills
śikharebhyaḥ
from the tops
adhaḥ adhaḥ
downward
prasravantī
flowing
gandhamādana
of Gandhamādana Mountain
mūrdhasu
on the top
patitvā
falling down
antareṇa
within
bhadrāśva-varṣam
the province known as Bhadrāśva
prācyām
in the western
diśi
direction
kṣāra-samudram
the ocean of salt water
abhipraviśati
enters.
The branch of the Ganges known as the Sītā flows through Brahmapurī atop Mount Meru, and from there it runs down to the nearby peaks of the Kesarācala Mountains, which stand almost as high as Mount Meru itself. These mountains are like a bunch of filaments around Mount Meru. From the Kesarācala Mountains, the Ganges falls to the peak of Gandhamādana Mountain and then flows into the land of Bhadrāśva-varṣa. Finally it reaches the ocean of salt water in the west.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The branch of the Ganges known as the Sītā, flowing from Brahmapurī atop Mount Meru, runs down to the nearby peaks of the Kesarācala Mountains, and from there, to the peak of Gandhamādana Mountain. [Note: This mountain range separates Bhadrāśva from Ilāvrṭa.] It then flows into the land of Bhadrāśva-varṣa. Finally it reaches the ocean of salt water in the east. Because the mountains similar to filaments are the same height as Meru, the water first (after leaving Meru) falls on the main peaks of this range. Then from those mountains, Sītā flows down, skipping over Ilāvṛta, and falls in Bhadrāśva.
Related lectures
Personal Guidance
The sacred river passes through many mountains and lands before reaching the ocean. So too, our purification rarely happens in one dramatic moment; grace moves through stages, sometimes slowly, sometimes cascading. Trust the long route the Lord takes to reach you.
Reflection Questions
  • Where in my spiritual life am I impatient because change feels gradual?
  • Can I name the 'mountains' and 'plains' through which grace has flowed in my life so far?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.7

↗
एवं माल्यवच्छिखरान्निष्पतन्ती ततोऽनुपरतवेगा केतुमालमभि चक्षु: प्रतीच्यां दिशि सरित्पतिं प्रविशति ॥ ७ ॥
evaṁ mālyavac-chikharān niṣpatantī tato ’nuparata-vegā ketumālam abhi cakṣuḥ pratīcyāṁ diśi sarit-patiṁ praviśati.
[evam maalyavach-chikharaan nishpatantee tato ’nuparata-vegaa ketumaalam abhi chakshuh prateechyaam dishi sarit-patim pravishati.]
Word-for-word
evam — in this way mālyavat-śikharāt — from the top of Mālyavān Mountain niṣpatantī — falling down tataḥ — thereafter anuparata-vegā — whose force is uninterrupted ketumālam abhi — into the land known as Ketumāla-varṣa cakṣuḥ — the branch known as Cakṣu pratīcyām — in the west diśi — direction sarit-patim — the ocean praviśati — enters into.
Blended reading (Sanskrit + English inline)
evaṁ mālyavac-chikharān niṣpatantī tato ’nuparata-vegā ketumālam abhi cakṣuḥ pratīcyāṁ diśi sarit-patiṁ praviśati.
evam
in this way
mālyavat-śikharāt
from the top of Mālyavān Mountain
niṣpatantī
falling down
tataḥ
thereafter
anuparata-vegā
whose force is uninterrupted
ketumālam abhi
into the land known as Ketumāla-varṣa
cakṣuḥ
the branch known as Cakṣu
pratīcyām
in the west
diśi
direction
sarit-patim
the ocean
praviśati
enters into.
The branch of the Ganges known as Cakṣu falls onto the summit of Mālyavān Mountain and from there cascades onto the land of Ketumāla-varṣa. The Ganges flows incessantly through Ketumāla-varṣa and in this way also reaches the ocean of salt water in the west.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The branch of the Gaṅgā known as Cakṣu, falling from the summit of Mālyavān Mountain, cascades into Ketumāla-varṣa with uninterrupted force and enters the ocean of salt water in the west. In this description it should be understood that the water first falls on the Kesarācala peaks and then onto Mālyavān.
Personal Guidance
Another branch of the same river crosses different terrain to reach the same ocean. The Lord's mercy does not pick favorites — it persistently makes its way to every land. Do not feel forgotten if your path looks unlike anyone else's; the same grace is finding you by its own route.
Reflection Questions
  • Have I ever felt left out of grace because my journey looked different? What would it mean to trust that grace was simply taking another route?
  • How can I encourage someone whose spiritual life looks unlike mine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.8

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भद्रा चोत्तरतो मेरुशिरसो निपतिता गिरिशिखराद्‌गिरिशिखरमतिहाय श‍ृङ्गवत: श‍ृङ्गादवस्यन्दमाना उत्तरांस्तु कुरूनभित उदीच्यां दिशि जलधिमभिप्रविशति ॥ ८ ॥
bhadrā cottarato meru-śiraso nipatitā giri-śikharād giri-śikharam atihāya śṛṅgavataḥ śṛṅgād avasyandamānā uttarāṁs tu kurūn abhita udīcyāṁ diśi jaladhim abhipraviśati.
[bhadraa chottarato meru-shiraso nipatitaa giri-shikharaad giri-shikharam atihaaya shringavatah shringaad avasyandamaanaa uttaraams tu kuroon abhita udeechyaam dishi jaladhim abhipravishati.]
Word-for-word
bhadrā — the branch known as Bhadrā ca — also uttarataḥ — to the northern side meru-śirasaḥ — from the top of Mount Meru nipatitā — having fallen giri-śikharāt — from the peak of Kumuda Mountain giri-śikharam — to the peak of Nīla Mountain atihāya — passing over as if not touching śṛṅgavataḥ — of the mountain known as Śṛṅgavān śṛṅgāt — from the peak avasyandamānā — flowing uttarān — the northern tu — but kurūn — the land known as Kuru abhitaḥ — on all sides udīcyām — in the northern diśi — direction jaladhim — the ocean of salt water abhipraviśati — enters into.
Blended reading (Sanskrit + English inline)
bhadrā cottarato meru-śiraso nipatitā giri-śikharād giri-śikharam atihāya śṛṅgavataḥ śṛṅgād avasyandamānā uttarāṁs tu kurūn abhita udīcyāṁ diśi jaladhim abhipraviśati.
bhadrā
the branch known as Bhadrā
ca
also
uttarataḥ
to the northern side
meru-śirasaḥ
from the top of Mount Meru
nipatitā
having fallen
giri-śikharāt
from the peak of Kumuda Mountain
giri-śikharam
to the peak of Nīla Mountain
atihāya
passing over as if not touching
śṛṅgavataḥ
of the mountain known as Śṛṅgavān
śṛṅgāt
from the peak
avasyandamānā
flowing
uttarān
the northern
tu
but
kurūn
the land known as Kuru
abhitaḥ
on all sides
udīcyām
in the northern
diśi
direction
jaladhim
the ocean of salt water
abhipraviśati
enters into.
The branch of the Ganges known as Bhadrā flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Nīla, Śveta Mountain and Śṛṅgavān Mountain in succession. Then it runs down into the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The branch of the Gaṅgā known as Bhadrā, flowing from the northern side of Mount Meru, fall onto the peaks of Kesara Mountain, Nīla Mount, Śveta Mountain and Śṛṅgavān Mountain in succession. [Note: The last three mountain ranges create the borders between the varṣas north of Ilāvṛta.] Then it runs down into the province of Kuru and flows into the saltwater ocean in the north. From Meru, Bhadrā flows to the Keśarācala range and then to Nīla, then to Śveta and then to Śṛṅgavān. From Śṛṅgavān it flows down to Kuru. It skips over Ilāvṛta and the other two varṣas, Ramyaka and Hiraṇmaya.
Related lectures
Personal Guidance
The northern branch flows through region after region, never stopping until it reaches the sea. Persistence is itself a form of purity. When grace meets us, it keeps moving forward; we should follow its momentum rather than camp at any one waystation.
Reflection Questions
  • Where have I parked spiritually instead of moving forward?
  • What would it look like to let grace carry me past the next obstacle rather than turning back?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.9

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तथैवालकनन्दा दक्षिणेन ब्रह्मसदनाद्ब‍हूनि गिरिकूटान्यतिक्रम्य हेमकूटाद्धैमकूटान्यतिरभसतररंहसा लुठयन्ती भारतमभिवर्षं दक्षिणस्यां दिशि जलधिमभिप्रविशति यस्यां स्‍नानार्थं चागच्छत: पुंस: पदे पदेऽश्वमेधराजसूयादीनां फलं न दुर्लभमिति ॥ ९ ॥
tathaivālakanandā dakṣiṇena brahma-sadanād bahūni giri-kūṭāny atikramya hemakūṭād dhaimakūṭāny ati-rabhasatara-raṁhasā luṭhayantī bhāratam abhivarṣaṁ dakṣiṇasyāṁ diśi jaladhim abhipraviśati yasyāṁ snānārthaṁ cāgacchataḥ puṁsaḥ pade pade ’śvamedha-rājasūyādīnāṁ phalaṁ na durlabham iti.
[tathaivaalakanandaa dakshinena brahma-sadanaad bahooni giri-kootaany atikramya hemakootaad dhaimakootaany ati-rabhasatara-ramhasaa luthayantee bhaaratam abhivarsham dakshinasyaam dishi jaladhim abhipravishati yasyaam snaanaartham chaagachchatah pumsah pade pade ’shvamedha-raajasooyaadeenaam phalam na durlabham iti.]
Word-for-word
tathā eva — similarly alakanandā — the branch known as Alakanandā dakṣiṇena — by the southern side brahma-sadanāt — from the city known as Brahmapurī bahūni — many giri-kūṭāni — the tops of mountains atikramya — crossing over hemakūṭāt — from Hemakūṭa Mountain haimakūṭāni — and Himakūṭa ati-rabhasatara — more fiercely raṁhasā — with great force luṭhayantī — plundering bhāratam abhivarṣam — on all sides of Bhārata-varṣa dakṣiṇasyām — in the southern diśi — direction jaladhim — the ocean of salt water abhipraviśati — enters into yasyām — in which snāna-artham — for bathing ca — and āgacchataḥ — of one who is coming puṁsaḥ — a person pade pade — at every step aśvamedha-rājasūya-ādīnām — of great sacrifices like the Aśvamedha yajña and Rājasūya yajña phalam — the result na — not durlabham — very difficult to obtain iti — thus.
Blended reading (Sanskrit + English inline)
tathaivālakanandā dakṣiṇena brahma-sadanād bahūni giri-kūṭāny atikramya hemakūṭād dhaimakūṭāny ati-rabhasatara-raṁhasā luṭhayantī bhāratam abhivarṣaṁ dakṣiṇasyāṁ diśi jaladhim abhipraviśati yasyāṁ snānārthaṁ cāgacchataḥ puṁsaḥ pade pade ’śvamedha-rājasūyādīnāṁ phalaṁ na durlabham iti.
tathā eva
similarly
alakanandā
the branch known as Alakanandā
dakṣiṇena
by the southern side
brahma-sadanāt
from the city known as Brahmapurī
bahūni
many
giri-kūṭāni
the tops of mountains
atikramya
crossing over
hemakūṭāt
from Hemakūṭa Mountain
haimakūṭāni
and Himakūṭa
ati-rabhasatara
more fiercely
raṁhasā
with great force
luṭhayantī
plundering
bhāratam abhivarṣam
on all sides of Bhārata-varṣa
dakṣiṇasyām
in the southern
diśi
direction
jaladhim
the ocean of salt water
abhipraviśati
enters into
yasyām
in which
snāna-artham
for bathing
ca
and
āgacchataḥ
of one who is coming
puṁsaḥ
a person
pade pade
at every step
aśvamedha-rājasūya-ādīnām
of great sacrifices like the Aśvamedha yajña and Rājasūya yajña
phalam
the result
na
not
durlabham
very difficult to obtain
iti
thus.
Similarly, the branch of the Ganges known as Alakanandā flows from the southern side of Brahmapurī [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Hemakūṭa and Himakūṭa. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bhārata-varṣa, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Rājasūya and Aśvamedha yajñas.
Purport

The place where the Ganges flows into the salt water of the Bay of Bengal is still known as Gaṅgā-sāgara, or the meeting place of the Ganges and the Bay of Bengal. On Makara-saṅkrānti, in the month of January—February, thousands of people still go there to bathe, hoping to be liberated. That they can actually be liberated in this way is confirmed herein. For those who bathe in the Ganges at any time, the results of great sacrifices like the Aśvamedha and Rājasūya yajña are not at all difficult to achieve. Most people in India are still inclined to bathe in the Ganges, and there are many places where they can do so. At Prayāga (Allahabad), many thousands of people gather during the month of January to bathe in the confluence of the Ganges and Yamunā. Afterward, many of them go to the confluence of the Bay of Bengal and the Ganges to take bath there. Thus it is a special facility for all the people of India that they can bathe in the water of the Ganges at so many places of pilgrimage.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Similarly, the branch of the Gaṅgā known as Alakanandā, flowing from the southern side of Brahmapurī, passes over the tops of mountains in various lands (Kesarācala and Niṣadha), and falls down with fierce force upon the peaks of the mountains Hemakūṭa and Himakūṭa (Himālaya) and, falling in Bhārata-varṣa, flows into the ocean of salt water in the south. It is not very difficult for persons who bathe in this river to achieve with every place the results of performing great sacrifices like the Rājasūya and Aśvamedha. Skipping over the three varṣas, the Alakanandā falls from peak to peak. This sentence should be understood. Bhāratam abhi varṣam should mean falling in Bhārata-varṣa. The four rivers, skipping over many varṣas, flow down from the mountain range bordering the varṣa nearest the ocean onto the earth, and then with bowed head (so to speak), enter the ocean, their husband, giving up pride.
Related lectures
Personal Guidance
Those who bathe in the southern Ganges easily gain what great sacrifices give with effort. The lesson: associating directly with what touches the Lord is more powerful than elaborate self-driven effort. Simple, sincere contact with the holy outperforms complicated striving.
Reflection Questions
  • Am I trying to earn spiritual results by effort while neglecting easier paths of holy contact (sacred sound, devotee association, prasāda)?
  • What 'great sacrifice' am I attempting that I could replace with humble, regular contact with the Lord's mercy?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.10

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अन्ये च नदा नद्यश्च वर्षे वर्षे सन्ति बहुशो मेर्वादिगिरिदुहितर: शतश: ॥ १० ॥
anye ca nadā nadyaś ca varṣe varṣe santi bahuśo merv-ādi-giri-duhitaraḥ śataśaḥ.
[anye cha nadaa nadyash cha varshe varshe santi bahusho merv-aadi-giri-duhitarah shatashah.]
Word-for-word
anye — many others ca — also nadāḥ — rivers nadyaḥ — small rivers ca — and varṣe varṣe — in each tract of land santi — are bahuśaḥ — of many varieties meru-ādi-giri-duhitaraḥ — daughters of the mountains beginning with Meru śataśaḥ — in the hundreds.
Blended reading (Sanskrit + English inline)
anye ca nadā nadyaś ca varṣe varṣe santi bahuśo merv-ādi-giri-duhitaraḥ śataśaḥ.
anye
many others
ca
also
nadāḥ
rivers
nadyaḥ
small rivers
ca
and
varṣe varṣe
in each tract of land
santi
are
bahuśaḥ
of many varieties
meru-ādi-giri-duhitaraḥ
daughters of the mountains beginning with Meru
śataśaḥ
in the hundreds.
Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Many other rivers, both big and small, daughters Meru and other mountains, flow to the various tracts of land in hundreds of branches.
Related lectures
Personal Guidance
Many rivers, like daughters of one mountain, branch out to nourish countless lands. Spiritual generosity multiplies. When one heart is touched by grace, it naturally branches into many streams reaching many lives. Be a tributary, not a dead end.
Reflection Questions
  • Whose lives are downstream of mine, and what spiritual nourishment am I sending their way?
  • Where am I hoarding grace instead of letting it flow further?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.11

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तत्रापि भारतमेव वर्षं कर्मक्षेत्रमन्यान्यष्ट वर्षाणि स्वर्गिणां पुण्यशेषोपभोगस्थानानि भौमानि स्वर्गपदानि व्यपदिशन्ति ॥ ११ ॥
tatrāpi bhāratam eva varṣaṁ karma-kṣetram anyāny aṣṭa varṣāṇi svargiṇāṁ puṇya-śeṣopabhoga-sthānāni bhaumāni svarga-padāni vyapadiśanti.
[tatraapi bhaaratam eva varsham karma-kshetram anyaany ashta varshaani svarginaam punya-sheshopabhoga-sthaanaani bhaumaani svarga-padaani vyapadishanti.]
Word-for-word
tatra api — out of all of them bhāratam — known as Bhārata-varṣa eva — certainly varṣam — the tract of land karma-kṣetram — the field of activities anyāni — the others aṣṭa varṣāṇi — eight tracts of land svargiṇām — of the living entities elevated to the heavenly planets by extraordinary pious activities puṇya — of the results of pious activities śeṣa — of the remainder upabhoga-sthānāni — the places for material enjoyment bhaumāni svarga-padāni — as the heavenly places on earth vyapadiśanti — they designate.
Blended reading (Sanskrit + English inline)
tatrāpi bhāratam eva varṣaṁ karma-kṣetram anyāny aṣṭa varṣāṇi svargiṇāṁ puṇya-śeṣopabhoga-sthānāni bhaumāni svarga-padāni vyapadiśanti.
tatra api
out of all of them
bhāratam
known as Bhārata-varṣa
eva
certainly
varṣam
the tract of land
karma-kṣetram
the field of activities
anyāni
the others
aṣṭa varṣāṇi
eight tracts of land
svargiṇām
of the living entities elevated to the heavenly planets by extraordinary pious activities
puṇya
of the results of pious activities
śeṣa
of the remainder
upabhoga-sthānāni
the places for material enjoyment
bhaumāni svarga-padāni
as the heavenly places on earth
vyapadiśanti
they designate.
Among the nine varṣas, the tract of land known as Bhārata-varṣa is understood to be the field of fruitive activities. Learned scholars and saintly persons declare the other eight varṣas to be meant for very highly elevated pious persons. After returning from the heavenly planets, they enjoy the remaining results of their pious activities in these eight earthly varṣas.
Purport

The heavenly places of enjoyment are divided into three groups: the celestial heavenly planets, the heavenly places on earth, and the bila heavenly places, which are found in the lower regions. Among these three classes of heavenly places ( bhauma-svarga-pada-ni ), the heavenly places on earth are the eight varṣas other than Bhārata-varṣa. In Bhagavad-gītā (9.21) Kṛṣṇa says, kṣīṇe puṇye martya-lokaṁ viśanti: when the persons living in the heavenly planets exhaust the results of their pious activities, they return to this earth. In this way, they are elevated to the heavenly planets, and then they again fall to the earthly planets. This process is known as brahmāṇḍa bhramaṇa, wandering up and down throughout the universes. Those who are intelligent — in other words, those who have not lost their intelligence — do not involve themselves in this process of wandering up and down. They take to the devotional service of the Lord so that they can ultimately penetrate the covering of this universe and enter the spiritual kingdom. Then they are situated on one of the planets known as Vaikuṇṭhaloka or, still higher, Kṛṣṇaloka (Goloka Vṛndāvana). A devotee is never caught in the process of being promoted to the heavenly planets and again coming down. Therefore Śrī Caitanya Mahāprabhu says:

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

Among all the living entities wandering throughout the universe, one who is most fortunate comes in contact with a representative of the Supreme Personality of Godhead and thus gets the opportunity to execute devotional service.

Those who are sincerely seeking the favor of Kṛṣṇa come in contact with a guru, a bona fide representative of Kṛṣṇa. The Māyāvādīs indulging in mental speculation and the karmīs desiring the results of their actions cannot become gurus. A guru must be a direct representative of Kṛṣṇa who distributes the instructions of Kṛṣṇa without any change. Thus only the most fortunate persons come in contact with the guru. As confirmed in the Vedic literatures, tad-vijñānārthaṁ sa gurum evābhigacchet: one has to search out a guru to understand the affairs of the spiritual world. Śrīmad-Bhāgavatam also confirms this point. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: one who is very interested in understanding the activities in the spiritual world must search out a guru — a bona fide representative of Kṛṣṇa. From all angles of vision, therefore, the word guru is especially meant for the bona fide representative of Kṛṣṇa and no one else. Padma Purāṇa states, avaiṣṇavo gurur na syāt: one who is not a Vaiṣṇava, or who is not a representative of Kṛṣṇa, cannot be a guru. Even the most qualified brāhmaṇa cannot become a guru if he is not a representative of Kṛṣṇa. Brāhmaṇas are supposed to acquire six kinds of auspicious qualifications: they become very learned scholars ( paṭhana ) and very qualified teachers ( pāṭhana ); they become expert in worshiping the Lord or the demigods ( yajana ), and they teach others how to execute this worship ( yājana ); they qualify themselves as bona fide persons to receive alms from others ( pratigraha ), and they distribute the wealth in charity ( dāna ). Yet even a brāhmaṇa possessing these qualifications cannot become a guru unless he is the representative of Kṛṣṇa ( gurur na syāt ). Vaiṣṇavaḥ śva-paco guruḥ: but a Vaiṣṇava, a bona fide representative of the Supreme Personality of Godhead, Viṣṇu, can become a guru even if he is śva-paca, a member of a family of dog-eaters. Of the three divisions of heavenly planets ( svarga-loka ), bhauma-svarga is sometimes accepted as the tract of land in Bhārata-varṣa known as Kashmir. In this region there are certainly good facilities for material sense enjoyment, but this is not the business of a pure transcendentalist. Rūpa Gosvāmī describes the engagement of a pure transcendentalist as follows:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” Those who fully engage in devotional service to Kṛṣṇa just to please Him are not interested in the three divisions of heavenly places, namely, divya-svarga, bhauma-svarga and bila-svarga.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Among the nine varṣas, the tract of land known as Bhārata-varṣa is understood to be the field of karma and the other eight varṣas are known as “heaven on earth,” places to enjoy the remainder of pious acts after leaving Svarga. There are three types of Svarga: heavenly, earthly and subterranean. These eight varṣas are the places of earthly heaven.
Related lectures
Personal Guidance
Bhārata-varṣa, this earthly land, is the field of action — the only place where one can change one's spiritual destiny. The eight heavenly lands are for enjoying past piety, not for forward progress. The discomfort of human life is its hidden advantage: here, choice still matters.
Reflection Questions
  • Do I see my difficult human life as a curse to escape or as a workshop where genuine spiritual progress is possible?
  • If only this life allows me to choose my future, am I using it for that, or just for managing comfort?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.12

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एषु पुरुषाणामयुतपुरुषायुर्वर्षाणां देवकल्पानां नागायुतप्राणानां वज्रसंहननबलवयोमोदप्रमुदितमहासौरतमिथुनव्यवायापवर्गवर्षधृतैकगर्भ कलत्राणां तत्र तु त्रेतायुगसम: कालो वर्तते ॥ १२ ॥
eṣu puruṣāṇām ayuta-puruṣāyur-varṣāṇāṁ deva-kalpānāṁ nāgāyuta-prāṇānāṁ vajra-saṁhanana-bala-vayo-moda-pramudita-mahā-saurata-mithuna-vyavāyāpavarga-varṣa-dhṛtaika-garbha-kalatrāṇāṁ tatra tu tretā-yuga-samaḥ kālo vartate.
[eshu purushaanaam ayuta-purushaayur-varshaanaam deva-kalpaanaam naagaayuta-praanaanaam vajra-samhanana-bala-vayo-moda-pramudita-mahaa-saurata-mithuna-vyavaayaapavarga-varsha-dhritaika-garbha-kalatraanaam tatra tu tretaa-yuga-samah kaalo vartate.]
Word-for-word
eṣu — in these (eight) varṣas, or tracts of land puruṣāṇām — of all the men ayuta — ten thousand puruṣa — by the measure of men āyuḥ-varṣāṇām — of those whose years of life deva-kalpānām — who are like the demigods nāga-ayuta-prāṇānām — having the strength of ten thousand elephants vajra-saṁhanana — by bodies as solid as thunderbolts bala — by bodily strength vayaḥ — by youth moda — by abundant sense enjoyment pramudita — being excited mahā-saurata — a great deal of sexual mithuna — combinations of man and woman vyavāya-apavarga — at the end of their period of sexual enjoyment varṣa — in the last year dhṛta-eka-garbha — who conceive one child kalatrāṇām — of those who have wives tatra — there tu — but tretā-yuga-samaḥ — exactly like the Tretā-yuga (when there is no tribulation) kālaḥ — time vartate — exists.
Blended reading (Sanskrit + English inline)
eṣu puruṣāṇām ayuta-puruṣāyur-varṣāṇāṁ deva-kalpānāṁ nāgāyuta-prāṇānāṁ vajra-saṁhanana-bala-vayo-moda-pramudita-mahā-saurata-mithuna-vyavāyāpavarga-varṣa-dhṛtaika-garbha-kalatrāṇāṁ tatra tu tretā-yuga-samaḥ kālo vartate.
eṣu
in these (eight) varṣas, or tracts of land
puruṣāṇām
of all the men
ayuta
ten thousand
puruṣa
by the measure of men
āyuḥ-varṣāṇām
of those whose years of life
deva-kalpānām
who are like the demigods
nāga-ayuta-prāṇānām
having the strength of ten thousand elephants
vajra-saṁhanana
by bodies as solid as thunderbolts
bala
by bodily strength
vayaḥ
by youth
moda
by abundant sense enjoyment
pramudita
being excited
mahā-saurata
a great deal of sexual
mithuna
combinations of man and woman
vyavāya-apavarga
at the end of their period of sexual enjoyment
varṣa
in the last year
dhṛta-eka-garbha
who conceive one child
kalatrāṇām
of those who have wives
tatra
there
tu
but
tretā-yuga-samaḥ
exactly like the Tretā-yuga (when there is no tribulation)
kālaḥ
time
vartate
exists.
In these eight varṣas, or tracts of land, human beings live ten thousand years according to earthly calculations. All the inhabitants are almost like demigods. They have the bodily strength of ten thousand elephants. Indeed, their bodies are as sturdy as thunderbolts. The youthful duration of their lives is very pleasing, and both men and women enjoy sexual union with great pleasure for a long time. After years of sensual pleasure — when a balance of one year of life remains — the wife conceives a child. Thus the standard of pleasure for the residents of these heavenly regions is exactly like that of the human beings who lived during Tretā-yuga.
Purport

There are four yugas: Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. During the first yuga, Satya-yuga, people were very pious. Everyone practiced the mystic yoga system for spiritual understanding and realization of God. Because everyone was always absorbed in samādhi, no one was interested in material sense enjoyment. During Tretā-yuga, people enjoyed sense pleasure without tribulations. Material miseries began in Dvāpara-yuga, but they were not very stringent. Stringent material miseries really began from the advent of Kali-yuga.

Another point in this verse is that in all eight of these heavenly varṣas, although men and women enjoy sex pleasure, there is no pregnancy. Pregnancy takes place only in lower-grade life. For example, animals like dogs and hogs become pregnant twice a year, and each time they beget at least half a dozen offspring. Even lower species of life such as snakes give birth to hundreds of young at one time. This verse informs us that in grades of life higher than ours, pregnancy occurs once in a lifetime. People still have sex life, but there is no pregnancy. In the spiritual world, people are not very attracted to sex life, due to their exalted devotional attitude. Practically speaking, there is no sex life in the spiritual world, but even if sometimes it does occur, there is no pregnancy at all. On the planet earth, however, human beings do become pregnant, although the tendency is to avoid having children. In this sinful Age of Kali, people have even taken to the process of killing the child in the womb. This is the most degraded practice; it can only perpetuate the miserable material conditions of those who perform it.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In these eight varṣas, human beings like devatās live ten thousand years according to earthly calculations. They have the bodily strength of ten thousand elephants. They have wives who conceive once in the last year of their lives, after sexual enjoyment of the couples, excited by thunderbolt bodies possessing strength, youth and fragrance. There the happiness is like that of Treta-yuga. They live for ten thousand years by human calculation. They have wives who conceive once in the last year of their life, after enjoyment of couples in sex excited by thunderbolt bodies possessing strength, youth and fragrance. Because of the amount of material enjoyment it is like Treta-yuga, since in Satya-yuga everyone is fixed in meditation, and in Dvāpara and Kali there is more suffering.
Related lectures
Personal Guidance
Even in lands of long youth, immense strength, and unbroken pleasure, life still ends. No amount of upgraded enjoyment escapes the cycle of birth and death. Real progress is not better material conditions but freedom from the material framework altogether.
Reflection Questions
  • If my dream version of this life were granted — health, beauty, pleasure, long years — would my soul actually be satisfied?
  • Where am I confusing 'upgrade my circumstances' with 'solve my real problem'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.13

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यत्र ह देवपतय: स्वै: स्वैर्गणनायकैर्विहितमहार्हणा: सर्वर्तुकुसुमस्तबकफलकिसलयश्रियाऽऽनम्यमानविटपलता विटपिभिरुपशुम्भमानरुचिरकाननाश्रमायतनवर्षगिरिद्रोणीषु तथा चामलजलाशयेषु विकचविविधनववनरुहामोदमुदितराजहंसजलकुक्कुटकारण्डवसारसचक्रवाकादिभिर्मधुकरनिकराकृतिभिरुपकूजितेषु जलक्रीडादिभिर्विचित्रविनोदै: सुललितसुरसुन्दरीणां कामकलिलविलासहासलीलावलोकाकृष्टमनोद‍ृष्टय: स्वैरं विहरन्ति ॥ १३ ॥
yatra ha deva-patayaḥ svaiḥ svair gaṇa-nāyakair vihita-mahārhaṇāḥ sarvartu-kusuma-stabaka-phala-kisalaya-śriyānamyamāna-viṭapa-latā-viṭapibhir upaśumbhamāna-rucira-kānanāśramāyatana-varṣa-giri-droṇīṣu tathā cāmala-jalāśayeṣu vikaca-vividha-nava-vanaruhāmoda-mudita-rāja-haṁsa-jala-kukkuṭa-kāraṇḍava-sārasa-cakravākādibhir madhukara-nikarākṛtibhir upakūjiteṣu jala-krīḍādibhir vicitra-vinodaiḥ sulalita-sura-sundarīṇāṁ kāma-kalila-vilāsa-hāsa-līlāvalokākṛṣṭa-mano-dṛṣṭayaḥ svairaṁ viharanti.
[yatra ha deva-patayah svaih svair gana-naayakair vihita-mahaarhanaah sarvartu-kusuma-stabaka-phala-kisalaya-shriyaanamyamaana-vitapa-lataa-vitapibhir upashumbhamaana-ruchira-kaananaashramaayatana-varsha-giri-droneeshu tathaa chaamala-jalaashayeshu vikacha-vividha-nava-vanaruhaamoda-mudita-raaja-hamsa-jala-kukkuta-kaarandava-saarasa-chakravaakaadibhir madhukara-nikaraakritibhir upakoojiteshu jala-kreedaadibhir vichitra-vinodaih sulalita-sura-sundareenaam kaama-kalila-vilaasa-haasa-leelaavalokaakrishta-mano-drishtayah svairam viharanti.]
Word-for-word
yatra ha — in those eight tracts of land deva-patayaḥ — the lords of the demigods, such as Lord Indra svaiḥ svaiḥ — by their own respective gaṇa-nāyakaiḥ — leaders of the servants vihita — furnished with mahā-arhaṇāḥ — valuable gifts, such as sandalwood pulp and garlands sarva-ṛtu — in all seasons kusuma-stabaka — of bunches of flowers phala — of fruits kisalaya-śriyā — by the opulences of shoots ānamyamāna — being bent down viṭapa — whose branches latā — and creepers viṭapibhiḥ — by many trees upaśumbhamāna — being fully decorated rucira — beautiful kānana — gardens āśrama-āyatana — and many hermitages varṣa-giri-droṇīṣu — the valleys between the mountains designating the borders of the tracts of land tathā — as well as ca — also amala-jala-āśayeṣu — in lakes with clear water vikaca — just fructified vividha — varieties nava-vanaruha-āmoda — by the fragrance of lotus flowers mudita — enthused rāja-haṁsa — great swans jala-kukkuṭa — water fowl kāraṇḍava — aquatic birds called kāraṇḍavas sārasa — cranes cakravāka-ādibhiḥ — by birds known as cakravākas and so on madhukara-nikara-ākṛtibhiḥ — by the bumblebees upakūjiteṣu — which were made to resound jala-krīḍā-ādibhiḥ — such as water sports vicitra — various vinodaiḥ — by pastimes su-lalita — attractive sura-sundarīṇām — of the women of the demigods kāma — from lust kalila — born vilāsa — pastimes hāsa — smiling līlā-avaloka — by playful glances ākṛṣṭa-manaḥ — whose minds are attracted dṛṣṭayaḥ — and whose vision is attracted svairam — very freely viharanti — engage in sportive enjoyment.
Blended reading (Sanskrit + English inline)
yatra ha deva-patayaḥ svaiḥ svair gaṇa-nāyakair vihita-mahārhaṇāḥ sarvartu-kusuma-stabaka-phala-kisalaya-śriyānamyamāna-viṭapa-latā-viṭapibhir upaśumbhamāna-rucira-kānanāśramāyatana-varṣa-giri-droṇīṣu tathā cāmala-jalāśayeṣu vikaca-vividha-nava-vanaruhāmoda-mudita-rāja-haṁsa-jala-kukkuṭa-kāraṇḍava-sārasa-cakravākādibhir madhukara-nikarākṛtibhir upakūjiteṣu jala-krīḍādibhir vicitra-vinodaiḥ sulalita-sura-sundarīṇāṁ kāma-kalila-vilāsa-hāsa-līlāvalokākṛṣṭa-mano-dṛṣṭayaḥ svairaṁ viharanti.
yatra ha
in those eight tracts of land
deva-patayaḥ
the lords of the demigods, such as Lord Indra
svaiḥ svaiḥ
by their own respective
gaṇa-nāyakaiḥ
leaders of the servants
vihita
furnished with
mahā-arhaṇāḥ
valuable gifts, such as sandalwood pulp and garlands
sarva-ṛtu
in all seasons
kusuma-stabaka
of bunches of flowers
phala
of fruits
kisalaya-śriyā
by the opulences of shoots
ānamyamāna
being bent down
viṭapa
whose branches
latā
and creepers
viṭapibhiḥ
by many trees
upaśumbhamāna
being fully decorated
rucira
beautiful
kānana
gardens
āśrama-āyatana
and many hermitages
varṣa-giri-droṇīṣu
the valleys between the mountains designating the borders of the tracts of land
tathā
as well as
ca
also
amala-jala-āśayeṣu
in lakes with clear water
vikaca
just fructified
vividha
varieties
nava-vanaruha-āmoda
by the fragrance of lotus flowers
mudita
enthused
rāja-haṁsa
great swans
jala-kukkuṭa
water fowl
kāraṇḍava
aquatic birds called kāraṇḍavas
sārasa
cranes
cakravāka-ādibhiḥ
by birds known as cakravākas and so on
madhukara-nikara-ākṛtibhiḥ
by the bumblebees
upakūjiteṣu
which were made to resound
jala-krīḍā-ādibhiḥ
such as water sports
vicitra
various
vinodaiḥ
by pastimes
su-lalita
attractive
sura-sundarīṇām
of the women of the demigods
kāma
from lust
kalila
born
vilāsa
pastimes
hāsa
smiling
līlā-avaloka
by playful glances
ākṛṣṭa-manaḥ
whose minds are attracted
dṛṣṭayaḥ
and whose vision is attracted
svairam
very freely
viharanti
engage in sportive enjoyment.
In each of those tracts of land, there are many gardens filled with flowers and fruits according to the season, and there are beautifully decorated hermitages as well. Between the great mountains demarcating the borders of those lands lie enormous lakes of clear water filled with newly grown lotus flowers. Aquatic birds such as swans, ducks, water chickens, and cranes become greatly excited by the fragrance of lotus flowers, and the charming sound of bumblebees fills the air. The inhabitants of those lands are important leaders among the demigods. Always attended by their respective servants, they enjoy life in gardens alongside the lakes. In this pleasing situation, the wives of the demigods smile playfully at their husbands and look upon them with lusty desires. All the demigods and their wives are constantly supplied with sandalwood pulp and flower garlands by their servants. In this way, all the residents of the eight heavenly varṣas enjoy, attracted by the activities of the opposite sex.
Purport

Here is a description of the lower heavenly planets. The inhabitants of those planets enjoy life in a pleasing atmosphere of clear lakes filled with newly grown lotus flowers and gardens filled with fruits, flowers, various kinds of birds and humming bees. In that atmosphere they enjoy life with their very beautiful wives, who are always sexually stimulated. Nonetheless, they are all devotees of the Supreme Personality of Godhead, as will be explained in subsequent verses. The inhabitants of this earth also desire such heavenly enjoyment, but when they somehow or other achieve imitation pleasures like sex and intoxication, they completely forget the service of the Supreme Lord. In the heavenly planets, however, although the residents enjoy superior sense gratification, they never forget their positions as eternal servants of the Supreme Being.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There, the chiefs of devatās, their glances and minds attracted by the playful glances and smiles of beautiful women because of their desire, amuse themselves freely with ingredients supplied by their followers in pastimes such as water sports in clear lakes resounding with the sounds of various groups of bees, swans, water hens, cranes and kāraṇḍavas excited by the fragrance of a variety of blooming lotuses growing in valleys between the mountains, which have hermitages and pleasant gardens splendid with trees and creepers whose branches are bent down by the abundance of fruits and flowers of all seasons. There the heads of the devatās play freely. The valleys between the mountains have hermitages and pleasant gardens splendid (upaśumbhamāna) with trees and creepers whose branches are bent down (ānamyamāna) by the abundance (śriyā) of fruits and flowers of all seasons. The water resounds with groups of various species (ākṛtibhiḥ) of bees, swans and various other birds. Plural is used for the dvandva compound by the rule adhikaraṇe tāvat tve (Pāṇini 2.4.15). Avoiding the genitive cases is poetic license.
Related lectures
Personal Guidance
The residents of those beautiful lands enjoy abundant pleasure, yet they still remember and serve the Lord. The lesson: sense pleasure is not what destroys spiritual life — forgetfulness is. Whether life is rich or sparse, the test is whether the Lord stays at the center.
Reflection Questions
  • When my life is enjoyable, does my remembrance of the Lord increase or decrease?
  • What practice can I adopt to make sure prosperity does not crowd out devotion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.14

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नवस्वपि वर्षेषु भगवान्नारायणो महापुरुष: पुरुषाणां तदनुग्रहायात्मतत्त्वव्यूहेनात्मनाद्यापि सन्निधीयते ॥ १४ ॥
navasv api varṣeṣu bhagavān nārāyaṇo mahā-puruṣaḥ puruṣāṇāṁ tad-anugrahāyātma-tattva-vyūhenātmanādyāpi sannidhīyate.
[navasv api varsheshu bhagavaan naaraayano mahaa-purushah purushaanaam tad-anugrahaayaatma-tattva-vyoohenaatmanaadyaapi sannidheeyate.]
Word-for-word
navasu — in the nine api — certainly varṣeṣu — tracts of land known as varṣas bhagavān — the Supreme Personality of Godhead nārāyaṇaḥ — Lord Viṣṇu mahā-puruṣaḥ — the Supreme Person puruṣāṇām — unto His various devotees tat-anugrahāya — to show His mercy ātma-tattva-vyūhena — by expansions of Himself in the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha ātmanā — personally adya api — until now sannidhīyate — is near the devotees for accepting their services.
Blended reading (Sanskrit + English inline)
navasv api varṣeṣu bhagavān nārāyaṇo mahā-puruṣaḥ puruṣāṇāṁ tad-anugrahāyātma-tattva-vyūhenātmanādyāpi sannidhīyate.
navasu
in the nine
api
certainly
varṣeṣu
tracts of land known as varṣas
bhagavān
the Supreme Personality of Godhead
nārāyaṇaḥ
Lord Viṣṇu
mahā-puruṣaḥ
the Supreme Person
puruṣāṇām
unto His various devotees
tat-anugrahāya
to show His mercy
ātma-tattva-vyūhena
by expansions of Himself in the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha
ātmanā
personally
adya api
until now
sannidhīyate
is near the devotees for accepting their services.
To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Nārāyaṇa expands Himself in His quadruple principles of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In this way He remains near His devotees to accept their service.
Purport

In this connection, Viśvanātha Cakravartī Ṭhākura informs us that the demigods worship the Supreme Lord in His various Deity forms ( arcā-vigraha ) because except in the spiritual world, the Supreme Personality of Godhead cannot be directly worshiped in person. In the material world, the Lord is always worshiped as the arcā-vigraha, or Deity in the temple. There is no difference between the arcā-vigraha and the original person, and therefore those who are engaged in worshiping the Deity in the temple in full opulence, even on this planet, should be understood to be directly in touch with the Supreme Personality of Godhead without a doubt. As enjoined in the śāstras, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ: “No one should treat the Deity in the temple as stone or metal, nor should one think that the spiritual master is an ordinary human being.” One should strictly follow this śāstric injunction and worship the Deity, the Supreme Personality of Godhead, without offenses. The spiritual master is the direct representative of the Lord, and no one should consider him an ordinary human being. By avoiding offenses against the Deity and the spiritual master, one can advance in spiritual life, or Kṛṣṇa consciousness.

In this regard, the following quotation appears in the Laghu-bhāgavatāmṛta:

pādme tu parama-vyomnaḥ pūrvādye dik-catuṣṭaye vāsudevādayo vyūhaś catvāraḥ kathitāḥ kramāt

tathā pāda-vibhūtau ca nivasanti kramādi me jalāvṛti-stha-vaikuṇṭha- sthita vedavatī-pure

satyordhve vaiṣṇave loke nityākhye dvārakā-pure śuddhodād uttare śveta- dvīpe cairāvatī-pure kṣīrāmbudhi-sthitānte kroḍa-paryaṅka-dhāmani

sātvatīye kvacit tantre nava vyūhāḥ prakīrtitāḥ catvāro vāsudevādyā nārāyaṇa-nṛsiṁhakau

hayagrīvo mahā-kroḍo brahmā ceti navoditāḥ tatra brahmā tu vijñeyaḥ pūrvokta-vidhayā hariḥ

“In the Padma Purāṇa it is said that in the spiritual world the Lord personally expands in all directions and is worshiped as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The same God is represented by the Deity in this material world, which is only one quarter of His creation. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are also present in the four directions of this material world. There is a Vaikuṇṭhaloka covered with water in this material world, and on that planet is a place called Vedavatī, where Vāsudeva is located. Another planet known as Viṣṇuloka is situated above Satyaloka, and there Saṅkarṣaṇa is present. Similarly, in Dvārakā-purī, Pradyumna is the predominator. On the island known as Śvetadvīpa, there is an ocean of milk, and in the midst of that ocean is a place called Airāvatī-pura, where Aniruddha lies on Ananta. In some of the sātvata-tantras, there is a description of the nine varṣas and the predominating Deity worshiped in each: (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Nārāyaṇa, (6) Nṛsiṁha, (7) Hayagrīva, (8) Mahāvarāha, and (9) Brahmā.” The Lord Brahmā mentioned in this connection is the Supreme Personality of Godhead. When there is no fit human being to empower as Lord Brahmā, the Lord Himself takes the position of Lord Brahmā. Tatra brahmā tu vijñeyaḥ pūrvokta-vidhayā hariḥ. That Brahmā mentioned here is Hari Himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
To show mercy to his devotees in each of these nine tracts of land, the great Lord known as Nārāyaṇa remains near his devotees in various forms. To show his mercy means to continue showing his mercy. For that purpose he remains present in his various forms (ātma-tattva-vyūhena). It should be understood that these presiding deities of the various varṣas are deity forms of the Lord. This is described in Prāhlada’s prayer in SB 5.18.8.
Related lectures
Personal Guidance
The Lord expands Himself in many forms to remain near His devotees and accept their service. He does not wait at a distance for us to climb to Him — He comes close in Deity, holy name, and devotees. Take the nearness seriously.
Reflection Questions
  • Where, today, has the Lord made Himself accessible to me in a form I can actually serve?
  • Do I treat the Deity, the holy name, or the devotee as the Lord's real presence, or as symbols of an absent God?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.15

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इलावृते तु भगवान् भव एक एव पुमान्न ह्यन्यस्तत्रापरो निर्विशति भवान्या: शापनिमित्तज्ञो यत्प्रवेक्ष्यत: स्त्रीभावस्तत्पश्चाद्वक्ष्यामि ॥ १५ ॥
ilāvṛte tu bhagavān bhava eka eva pumān na hy anyas tatrāparo nirviśati bhavānyāḥ śāpa-nimitta-jño yat-pravekṣyataḥ strī-bhāvas tat paścād vakṣyāmi.
[ilaavrite tu bhagavaan bhava eka eva pumaan na hy anyas tatraaparo nirvishati bhavaanyaah shaapa-nimitta-jno yat-pravekshyatah stree-bhaavas tat pashchaad vakshyaami.]
Word-for-word
ilāvṛte — in the tract of land known as Ilāvṛta-varṣa tu — but bhagavān — the most powerful bhavaḥ — Lord Śiva eka — only eva — certainly pumān — male person na — not hi — certainly anyaḥ — any other tatra — there aparaḥ — besides nirviśati — enters bhavānyāḥ śāpa-nimitta-jñaḥ — who knows the cause of the curse by Bhavānī, the wife of Lord Śiva yat-pravekṣyataḥ — of one who forcibly enters that tract of land strī-bhāvaḥ — transformation into a female tat — that paścāt — later vakṣyāmi — I shall explain.
Blended reading (Sanskrit + English inline)
ilāvṛte tu bhagavān bhava eka eva pumān na hy anyas tatrāparo nirviśati bhavānyāḥ śāpa-nimitta-jño yat-pravekṣyataḥ strī-bhāvas tat paścād vakṣyāmi.
ilāvṛte
in the tract of land known as Ilāvṛta-varṣa
tu
but
bhagavān
the most powerful
bhavaḥ
Lord Śiva
eka
only
eva
certainly
pumān
male person
na
not
hi
certainly
anyaḥ
any other
tatra
there
aparaḥ
besides
nirviśati
enters
bhavānyāḥ śāpa-nimitta-jñaḥ
who knows the cause of the curse by Bhavānī, the wife of Lord Śiva
yat-pravekṣyataḥ
of one who forcibly enters that tract of land
strī-bhāvaḥ
transformation into a female
tat
that
paścāt
later
vakṣyāmi
I shall explain.
Śukadeva Gosvāmī said: In the tract of land known as Ilāvṛta-varṣa, the only male person is Lord Śiva, the most powerful demigod. Goddess Durgā, the wife of Lord Śiva, does not like any man to enter that land. If any foolish man dares to do so, she immediately turns him into a woman. I shall explain this later [in the Ninth Canto of Śrīmad-Bhāgavatam].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the tract of land known as Ilāvṛta-varṣa, the only male person is Lord Śiva. No other male exists there. One who knows about Durgā’s curse does not enter there. If any foolish man dares to do so, he turns into a woman. I shall explain this later. The curse of Durgā is explained in the Ninth Canto.
Related lectures
Personal Guidance
Some doors close themselves to the foolish so that what is sacred remains sacred. Not every space is meant to be entered by everyone, and that is a kindness, not exclusion. Respect spiritual boundaries rather than trying to barge in to prove yourself.
Reflection Questions
  • Where am I trying to force entry into spiritual territory I have not earned through humility?
  • How can I respect what is sacred to others without needing to inspect or possess it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.16

↗
भवानीनाथै: स्त्रीगणार्बुदसहस्रैरवरुध्यमानो भगवतश्चतुर्मूर्तेर्महापुरुषस्य तुरीयां तामसीं मूर्तिं प्रकृतिमात्मन: सङ्कर्षणसंज्ञामात्मसमाधिरूपेण सन्निधाप्यैतदभिगृणन् भव उप-धावति ॥ १६ ॥
bhavānī-nāthaiḥ strī-gaṇārbuda-sahasrair avarudhyamāno bhagavataś catur-mūrter mahā-puruṣasya turīyāṁ tāmasīṁ mūrtiṁ prakṛtim ātmanaḥ saṅkarṣaṇa-saṁjñām ātma-samādhi-rūpeṇa sannidhāpyaitad abhigṛṇan bhava upadhāvati.
[bhavaanee-naathaih stree-ganaarbuda-sahasrair avarudhyamaano bhagavatash chatur-moorter mahaa-purushasya tureeyaam taamaseem moortim prakritim aatmanah sankarshana-samjnaam aatma-samaadhi-roopena sannidhaapyaitad abhigrinan bhava upadhaavati.]
Word-for-word
bhavānī-nāthaiḥ — by the company of Bhavānī strī-gaṇa — of females arbuda-sahasraiḥ — by ten billion avarudhyamānaḥ — always being served bhagavataḥ catuḥ-mūrteḥ — the Supreme Personality of Godhead, who is expanded in four mahā-puruṣasya — of the Supreme Person turīyām — the fourth expansion tāmasīm — related to the mode of ignorance mūrtim — the form prakṛtim — as the source ātmanaḥ — of himself (Lord Śiva) saṅkarṣaṇa-saṁjñām — known as Saṅkarṣaṇa ātma-samādhi-rūpeṇa — by meditating upon Him in trance sannidhāpya — bringing Him near etat — this abhigṛṇan — clearly chanting bhavaḥ — Lord Śiva upadhāvati — worships.
Blended reading (Sanskrit + English inline)
bhavānī-nāthaiḥ strī-gaṇārbuda-sahasrair avarudhyamāno bhagavataś catur-mūrter mahā-puruṣasya turīyāṁ tāmasīṁ mūrtiṁ prakṛtim ātmanaḥ saṅkarṣaṇa-saṁjñām ātma-samādhi-rūpeṇa sannidhāpyaitad abhigṛṇan bhava upadhāvati.
bhavānī-nāthaiḥ
by the company of Bhavānī
strī-gaṇa
of females
arbuda-sahasraiḥ
by ten billion
avarudhyamānaḥ
always being served
bhagavataḥ catuḥ-mūrteḥ
the Supreme Personality of Godhead, who is expanded in four
mahā-puruṣasya
of the Supreme Person
turīyām
the fourth expansion
tāmasīm
related to the mode of ignorance
mūrtim
the form
prakṛtim
as the source
ātmanaḥ
of himself (Lord Śiva)
saṅkarṣaṇa-saṁjñām
known as Saṅkarṣaṇa
ātma-samādhi-rūpeṇa
by meditating upon Him in trance
sannidhāpya
bringing Him near
etat
this
abhigṛṇan
clearly chanting
bhavaḥ
Lord Śiva
upadhāvati
worships.
In Ilāvṛta-varṣa, Lord Śiva is always encircled by ten billion maidservants of Goddess Durgā, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. Saṅkarṣaṇa, the fourth expansion, is certainly transcendental, but because His activities of destruction in the material world are in the mode of ignorance, He is known as tāmasī, the Lord’s form in the mode of ignorance. Lord Śiva knows that Saṅkarṣaṇa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.
Purport

Sometimes we see a picture of Lord Śiva engaged in meditation. This verse explains that Lord Śiva is always meditating upon Lord Saṅkarṣaṇa in trance. Lord Śiva is in charge of the destruction of the material world. Lord Brahmā creates the material world, Lord Viṣṇu maintains it, and Lord Śiva destroys it. Because destruction is in the mode of ignorance, Lord Śiva and his worshipable Deity, Saṅkarṣaṇa, are technically called tāmasī. Lord Śiva is the incarnation of tamo-guṇa. Since both Lord Śiva and Saṅkarṣaṇa are always enlightened and situated in the transcendental position, they have nothing to do with the modes of material nature — goodness, passion and ignorance — but because their activities involve them with the mode of ignorance, they are sometimes called tāmasī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In Ilāvṛta-varṣa, Lord Śiva is always encircled by ten billion maidservants of goddess Durgā. Uttering the following mantra in meditation, Śiva worships Saṅkarṣaṇa, his source, the spiritual form in charge of ignorance, among the four forms of the Lord. Surround by the servants of Durgā, served by them, he worships the form of ignorance. This is the form in charge of destruction. This form is actually beyond the three guṇas, being purely spiritual. This will be confirmed later in this chapter with na yasya māyā and tribhir vihīnām. (SB 5.17.19-21) Ātmanaḥ prakṛtim means the cause of himself, since Saṅkarṣaṇa is the aṁśī and Śiva is aṁśa. Ātma-samādhi-rūpeṇa means by a form of meditation on the self.
Personal Guidance
Even Lord Śiva, the destroyer of the universe, constantly meditates on the Supreme Lord as the source of his existence. The most powerful beings remain devotees. Power that does not bow to a higher reality becomes destructive; power that meditates on its source stays sane.
Reflection Questions
  • What power, talent, or authority do I hold, and to whom do I bow as its source?
  • How does daily meditation or remembrance keep my capabilities from turning destructive?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.17

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श्रीभगवानुवाच ॐ नमो भगवते महापुरुषाय सर्वगुणसङ्ख्यानायानन्तायाव्यक्ताय नम इति ॥ १७ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
oṁ namo bhagavate mahā-puruṣāya sarva-guṇa-saṅkhyānāyānantāyāvyaktāya nama iti.
[om namo bhagavate mahaa-purushaaya sarva-guna-sankhyaanaayaanantaayaavyaktaaya nama iti.]
Word-for-word
śrī-bhagavān uvāca — the most powerful Lord Śiva says om namo bhagavate — O Supreme Personality of Godhead, I offer my respectful obeisances unto You mahā-puruṣāya — who are the Supreme Person sarva-guṇa-saṅkhyānāya — the reservoir of all transcendental qualities anantāya — the unlimited avyaktāya — not manifested within the material world namaḥ — my respectful obeisances iti — thus.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the most powerful Lord Śiva says
oṁ namo bhagavate mahā-puruṣāya sarva-guṇa-saṅkhyānāyānantāyāvyaktāya nama iti.
om namo bhagavate
O Supreme Personality of Godhead, I offer my respectful obeisances unto You
mahā-puruṣāya
who are the Supreme Person
sarva-guṇa-saṅkhyānāya
the reservoir of all transcendental qualities
anantāya
the unlimited
avyaktāya
not manifested within the material world
namaḥ
my respectful obeisances
iti
thus.
The most powerful Lord Śiva says: O Supreme Personality of Godhead, I offer my respectful obeisances unto You in Your expansion as Lord Saṅkarṣaṇa. You are the reservoir of all transcendental qualities. Although You are unlimited, You remain unmanifest to the nondevotees.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śiva said: I offer respects to Bhagavān, the great puruṣa, the revelation of all qualities, the unlimited, and the unfathomable. I offer respect to the revelation (saṅkhyānāya) of all qualities. Avyaktāya means “to the unfathomable.”
Related lectures
Personal Guidance
Lord Śiva offers obeisance to the Lord as the reservoir of all transcendental qualities, who remains unmanifest to nondevotees. The Lord does not hide from us by accident — He is revealed only to the heart that bows. Devotion is the entrance ticket, not cleverness.
Reflection Questions
  • Am I trying to figure the Lord out, when what He responds to is being approached with humility?
  • What would change if I treated devotion, not intelligence, as my main spiritual instrument?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.18

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भजे भजन्यारणपादपङ्कजंभगस्य कृत्‍स्‍नस्य परं परायणम् भक्तेष्वलं भावितभूतभावनंभवापहं त्वा भवभावमीश्वरम् ॥ १८ ॥
bhaje bhajanyāraṇa-pāda-paṅkajaṁ
[bhaje bhajanyaarana-paada-pankajam]
bhagasya kṛtsnasya paraṁ parāyaṇam
[bhagasya kritsnasya param paraayanam]
bhakteṣv alaṁ bhāvita-bhūta-bhāvanaṁ
[bhakteshv alam bhaavita-bhoota-bhaavanam]
bhavāpahaṁ tvā bhava-bhāvam īśvaram
[bhavaapaham tvaa bhava-bhaavam eeshvaram]
Word-for-word
bhaje — I worship bhajanya — O worshipable Lord araṇa-pāda-paṅkajam — whose lotus feet protect His devotees from all fearful situations bhagasya — of opulences kṛtsnasya — of all different varieties (wealth, fame, strength, knowledge, beauty and renunciation) param — the best parāyaṇam — the ultimate shelter bhakteṣu — to the devotees alam — beyond value bhāvita-bhūta-bhāvanam — who manifests His different forms for the satisfaction of His devotees bhava-apaham — who stops the devotees’ repetition of birth and death tvā — unto You bhava-bhāvam — who is the origin of the material creation īśvaram — the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
bhaje bhajanyāraṇa-pāda-paṅkajaṁ
bhaje
I worship
bhajanya
O worshipable Lord
araṇa-pāda-paṅkajam
whose lotus feet protect His devotees from all fearful situations
bhagasya kṛtsnasya paraṁ parāyaṇam
bhagasya
of opulences
kṛtsnasya
of all different varieties (wealth, fame, strength, knowledge, beauty and renunciation)
param
the best
parāyaṇam
the ultimate shelter
bhakteṣv alaṁ bhāvita-bhūta-bhāvanaṁ
bhakteṣu
to the devotees
alam
beyond value
bhāvita-bhūta-bhāvanam
who manifests His different forms for the satisfaction of His devotees
bhava-apaham
who stops the devotees’ repetition of birth and death
bhavāpahaṁ tvā bhava-bhāvam īśvaram
tvā
unto You
bhava-bhāvam
who is the origin of the material creation
īśvaram
the Supreme Personality of Godhead.
O my Lord, You are the only worshipable person, for You are the Supreme Personality of Godhead, the reservoir of all opulences. Your secure lotus feet are the only source of protection for all Your devotees, whom You satisfy by manifesting Yourself in various forms. O my Lord, You deliver Your devotees from the clutches of material existence. Nondevotees, however, remain entangled in material existence by Your will. Kindly accept me as Your eternal servant.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I worship wholeheartedly the Lord with lotus feet, the highest shelter of all six qualities, the ornament of the devotees, the object of meditation for Brahmā, the destroyer of material life, who has prema for me, your servant. Bhaje bhaje ni ā araṇa-pada-paṅkajam means I worship wholeheartedly he who has lotus feet. Out of joy he repeats the verb. Bhagasya means “possessing the six qualities.” Bhakteṣv alam means “who remains like an ornament for the devotees.” Bhāvita-bhūta-bhāvanam means “he upon whom Brahmā meditates” or “he by whom Brahmā is created.” I worship you (tvā), who have prema for me, Śiva (bhava-bhāvam).
Related lectures
Personal Guidance
The Lord's feet are the only secure shelter; nondevotees stay entangled in material life by His will. The same Lord who liberates also lets the unwilling continue in their preferences. Surrender is not just a feeling — it is asking to be accepted as His eternal servant.
Reflection Questions
  • Have I actually asked to be made the Lord's servant, or only asked for His help with my own plans?
  • Where am I still negotiating with the Lord instead of taking shelter at His feet?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.19

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न यस्य मायागुणचित्तवृत्तिभि-र्निरीक्षतो ह्यण्वपि द‍ृष्टिरज्यते ईशे यथा नोऽजितमन्युरंहसांकस्तं न मन्येत जिगीषुरात्मन: ॥ १९ ॥
na yasya māyā-guṇa-citta-vṛttibhir
[na yasya maayaa-guna-chitta-vrittibhir]
nirīkṣato hy aṇv api dṛṣṭir ajyate
[nireekshato hy anv api drishtir ajyate]
īśe yathā no ’jita-manyu-raṁhasāṁ
[eeshe yathaa no ’jita-manyu-ramhasaam]
kas taṁ na manyeta jigīṣur ātmanaḥ
[kas tam na manyeta jigeeshur aatmanah]
Word-for-word
na — never yasya — whose māyā — of the illusory energy guṇa — in the qualities citta — of the heart vṛttibhiḥ — by the activities (thinking, feeling and willing) nirīkṣataḥ — of Him who is glancing hi — certainly aṇu — slightly api — even dṛṣṭiḥ — vision ajyate — is affected īśe — for the purpose of regulating yathā — as naḥ — of us ajita — who have not conquered manyu — of anger raṁhasām — the force kaḥ — who tam — unto Him (the Supreme Lord) na — not manyeta — would worship jigīṣuḥ — aspiring to conquer ātmanaḥ — the senses.
Blended reading (Sanskrit + English inline)
na yasya māyā-guṇa-citta-vṛttibhir
na
never
yasya
whose
māyā
of the illusory energy
guṇa
in the qualities
citta
of the heart
vṛttibhiḥ
by the activities (thinking, feeling and willing)
nirīkṣato hy aṇv api dṛṣṭir ajyate
nirīkṣataḥ
of Him who is glancing
hi
certainly
aṇu
slightly
api
even
dṛṣṭiḥ
vision
ajyate
is affected
īśe yathā no ’jita-manyu-raṁhasāṁ
īśe
for the purpose of regulating
yathā
as
kas taṁ na manyeta jigīṣur ātmanaḥ
naḥ
of us
ajita
who have not conquered
manyu
of anger
raṁhasām
the force
kaḥ
who
tam
unto Him (the Supreme Lord)
na
not
manyeta
would worship
jigīṣuḥ
aspiring to conquer
ātmanaḥ
the senses.
We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious.
Purport

The Supreme Personality of Godhead is always equipped with inconceivable potencies. Although creation takes place by His glancing over the material energy, He is not affected by the modes of material nature. Because of His eternally transcendental position, when the Supreme Personality of Godhead appears in this material world, the modes of material nature cannot affect Him. Therefore the Supreme Lord is called Transcendence, and anyone who wants to be secure from the influence of the modes of material nature must take shelter of Him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What person, desiring to conquer the senses, will not worship the Lord whose vision is not affected by the actions of the mind influenced by the guṇas of māyā when he glances in order to regulate matter, though we, having the force of uncontrolled anger, are affected by when we glance at matter. This verse describes the Lord’s inconceivable power. Though the Lord glances for controlling (īśe), his glance is not affected by the actions of the guṇas, by the forms and qualities of māyā, by the actions of the senses and by the sense objects. Īśe comes from the verb īṭ, meaning to control. As an abstract noun it takes the form īś. An opposite example is given. We are affected the impulse of uncontrolled anger. Our glance is affected. You are not like that. Who, desiring to control the senses, would not worship the Lord?
Related lectures
Personal Guidance
We cannot stop our anger or our attractions and aversions on our own — the senses are stronger than our willpower. The way out is not better self-control but taking shelter of the Lord. Devotion accomplishes what discipline alone cannot.
Reflection Questions
  • Which reaction (anger, craving, aversion) keeps defeating my willpower, and have I tried bringing it to the Lord instead of fighting it alone?
  • What does 'taking shelter' look like for me in a concrete moment of being triggered?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.20

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असद्‍दृशो य: प्रतिभाति मायया क्षीबेव मध्वासवताम्रलोचन: न नागवध्वोऽर्हण ईशिरे ह्रियायत्पादयो: स्पर्शनधर्षितेन्द्रिया: ॥ २० ॥
asad-dṛśo yaḥ pratibhāti māyayā
[asad-drisho yah pratibhaati maayayaa]
kṣībeva madhv-āsava-tāmra-locanaḥ
[ksheebeva madhv-aasava-taamra-lochanah]
na nāga-vadhvo ’rhaṇa īśire hriyā
[na naaga-vadhvo ’rhana eeshire hriyaa]
yat-pādayoḥ sparśana-dharṣitendriyāḥ
[yat-paadayoh sparshana-dharshitendriyaah]
Word-for-word
asat-dṛśaḥ — for a person with polluted vision yaḥ — who pratibhāti — appears māyayā — the influence of māyā kṣībaḥ — one who is inebriated or angry iva — like madhu — by honey āsava — and liquor tāmra-locanaḥ — having eyes reddish like copper na — not nāga-vadhvaḥ — the wives of the serpent demon arhaṇe — in worshiping īśire — were unable to proceed hriyā — because of bashfulness yat-pādayoḥ — of whose lotus feet sparśana — by the touching dharṣita — agitated indriyāḥ — whose senses.
Blended reading (Sanskrit + English inline)
asad-dṛśo yaḥ pratibhāti māyayā
asat-dṛśaḥ
for a person with polluted vision
yaḥ
who
pratibhāti
appears
māyayā
the influence of māyā
kṣībeva madhv-āsava-tāmra-locanaḥ
kṣībaḥ
one who is inebriated or angry
iva
like
madhu
by honey
āsava
and liquor
tāmra-locanaḥ
having eyes reddish like copper
na
not
na nāga-vadhvo ’rhaṇa īśire hriyā
nāga-vadhvaḥ
the wives of the serpent demon
yat-pādayoḥ sparśana-dharṣitendriyāḥ
arhaṇe
in worshiping
īśire
were unable to proceed
hriyā
because of bashfulness
yat-pādayoḥ
of whose lotus feet
sparśana
by the touching
dharṣita
agitated
indriyāḥ
whose senses.
For persons with impure vision, the Supreme Lord’s eyes appear like those of someone who indiscriminately drinks intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent demon were agitated by the touch of the Lord’s lotus feet, due to shyness they could proceed no further in their worship of Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not worship the Supreme Personality of Godhead?
Purport

Anyone who remains unagitated, even in the presence of cause for agitation, is called dhīra, or equipoised. The Supreme Personality of Godhead, being always in a transcendental position, is never agitated by anything. Therefore someone who wants to become dhīra must take shelter of the lotus feet of the Lord. In Bhagavad-gītā (2.13) Kṛṣṇa says, dhīras tatra na muhyati: a person who is equipoised in all circumstances is never bewildered. Prahlāda Mahārāja is a perfect example of a dhīra. When the fierce form of Nṛsiṁhadeva appeared in order to kill Hiraṇyakaśipu, Prahlāda was unagitated. He remained calm and quiet, whereas others, including even Lord Brahmā, were frightened by the features of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For persons with impure vision, the Supreme Lord appears like an intoxicated person by the influence of māyā, but he is not such a red-eyed drunk. The wives of Kāliya were unable to worship the Lord because of shyness, since their senses were agitated by the touch of his feet. Will not the vision of an intoxicated person be affected? The Lord appears like an intoxicated person to the foolish (asad-dṛśaḥ). Such a drunk with red eyes loses his discrimination by drinking liquor. But you are not actually like that. You maintain your discrimination and are eternally full of bliss. The wives of Kāliya who were bewildered by the Lord’s beauty are described. They could not worship his feet (arhaṇe). Agitated by the touch of the Lord’s feet, they became shy. Since he is omniscient he knows about our agitated hearts. Thus they thought, “How can we serve him?”
Related lectures
Personal Guidance
The same Lord appears angry to those whose vision is impure and equipoised to those whose hearts are pure. He has not changed — our perception colors what we see. Cultivate purity, and what once looked frightening becomes loving.
Reflection Questions
  • Where am I projecting anger or distance onto the Lord that is actually a reflection of my own state?
  • What in my heart, if cleansed, would let me see the same situation as a kindness rather than a punishment?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.21

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यमाहुरस्य स्थितिजन्मसंयमंत्रिभिर्विहीनं यमनन्तमृषय: न वेद सिद्धार्थमिव क्‍वचित्स्थितंभूमण्डलं मूर्धसहस्रधामसु॒ ॥ २१ ॥
yam āhur asya sthiti-janma-saṁyamaṁ
[yam aahur asya sthiti-janma-samyamam]
tribhir vihīnaṁ yam anantam ṛṣayaḥ
[tribhir viheenam yam anantam rishayah]
na veda siddhārtham iva kvacit sthitaṁ
[na veda siddhaartham iva kvachit sthitam]
bhū-maṇḍalaṁ mūrdha-sahasra-dhāmasu
[bhoo-mandalam moordha-sahasra-dhaamasu]
Word-for-word
yam — whom āhuḥ — they said asya — of the material world sthiti — the maintenance janma — creation saṁyamam — annihilation tribhiḥ — these three vihīnam — without yam — which anantam — unlimited ṛṣayaḥ — all the great sages na — not veda — feels siddha-artham — a mustard seed iva — like kvacit — where sthitam — situated bhū-maṇḍalam — the universe mūrdha-sahasra-dhāmasu — on the hundreds and thousands of hoods of the Lord.
Blended reading (Sanskrit + English inline)
yam āhur asya sthiti-janma-saṁyamaṁ
yam
whom
āhuḥ
they said
asya
of the material world
sthiti
the maintenance
janma
creation
saṁyamam
annihilation
tribhir vihīnaṁ yam anantam ṛṣayaḥ
tribhiḥ
these three
vihīnam
without
yam
which
anantam
unlimited
ṛṣayaḥ
all the great sages
na veda siddhārtham iva kvacit sthitaṁ
na
not
veda
feels
siddha-artham
a mustard seed
iva
like
kvacit
where
sthitam
situated
bhū-maṇḍalaṁ mūrdha-sahasra-dhāmasu
bhū-maṇḍalam
the universe
mūrdha-sahasra-dhāmasu
on the hundreds and thousands of hoods of the Lord.
Lord Śiva continued: All the great sages accept the Lord as the source of creation, maintenance and destruction, although He actually has nothing to do with these activities. Therefore the Lord is called unlimited. Although the Lord in His incarnation as Śeṣa holds all the universes on His hoods, each universe feels no heavier than a mustard seed to Him. Therefore, what person desiring perfection will not worship the Lord?
Purport

The incarnation of the Supreme Personality of Godhead known as Śeṣa or Ananta has unlimited strength, fame, wealth, knowledge, beauty and renunciation. As described in this verse, Ananta’s strength is so great that the innumerable universes rest on His hoods. He has the bodily features of a snake with thousands of hoods, and since His strength is unlimited, all the universes resting on His hoods feel no heavier than mustard seeds. We can just imagine how insignificant a mustard seed is on the hood of a serpent. In this connection, the reader is referred to Śrī Caitanya-caritāmṛta, Ādi-līlā, Chapter Five, verses 117-125. There it is stated that Lord Viṣṇu’s incarnation as the serpentine Ananta Śeṣa Nāga supports all the universes on His hoods. By our calculation, a universe may be very, very heavy, but because the Lord is ananta (unlimited), He feels the weight to be no heavier than a mustard seed.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sages say that he is the cause of maintenance, creation and destruction of the universe, that he is without material guṇas, and that he is unlimited. He does not even feel the universe situated on his thousands of hoods, since it is like a mustard seed. This verse describes the Lord as the cause of the universe. He is the cause of maintenance, creation and destruction and is devoid of the three guṇas. He is called unlimited because of his knowledge of the tattvas. He (subject yaḥ should be supplied) does not know the universe is situated on his hoods. Ṛ means the mother of the devatās. Ṝṣayaḥ thus means “the sages and the mothers of the devatās.” He does not know the universe which is situated somewhere on one of his hoods. Because he is situated below bhū-manḍala measuring 493,400,000 yojanas, his hoods are not wide enough to hold it. However persons situated there can see that by his inconceivable energy, his hoods become unlimited in dimension, and thus Bhū-maṇḍala appears like a mustard seed. That is actual, not an illusion. This is an example of his astonishing unlimited nature just mentioned.
Related lectures
Personal Guidance
All universes rest on Lord Śeṣa's hoods, yet feel as light as mustard seeds to Him. What feels crushing to us is weightless to the Lord. Bring your supposedly impossible burdens to the One who carries the universe and does not even notice the weight.
Reflection Questions
  • Which burden have I refused to hand over because I assume the Lord is too 'busy' for it?
  • How would my day feel different if I trusted that what feels enormous to me is mustard-seed-light to Him?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.22-23

↗
यस्याद्य आसीद् गुणविग्रहो महान्विज्ञानधिष्ण्यो भगवानज: किल यत्सम्भवोऽहं त्रिवृता स्वतेजसावैकारिकं तामसमैन्द्रियं सृजे ॥ २२ ॥ एते वयं यस्य वशे महात्मन:स्थिता: शकुन्ता इव सूत्रयन्त्रिता: महानहं वैकृततामसेन्द्रिया:सृजाम सर्वे यदनुग्रहादिदम् ॥ २३ ॥
yasyādya āsīd guṇa-vigraho mahān
[yasyaadya aaseed guna-vigraho mahaan]
vijñāna-dhiṣṇyo bhagavān ajaḥ kila
[vijnaana-dhishnyo bhagavaan ajah kila]
yat-sambhavo ’haṁ tri-vṛtā sva-tejasā
[yat-sambhavo ’ham tri-vritaa sva-tejasaa]
vaikārikaṁ tāmasam aindriyaṁ sṛje
[vaikaarikam taamasam aindriyam srije]
ete vayaṁ yasya vaśe mahātmanaḥ
[ete vayam yasya vashe mahaatmanah]
sthitāḥ śakuntā iva sūtra-yantritāḥ
[sthitaah shakuntaa iva sootra-yantritaah]
mahān ahaṁ vaikṛta-tāmasendriyāḥ
[mahaan aham vaikrita-taamasendriyaah]
sṛjāma sarve yad-anugrahād idam
[srijaama sarve yad-anugrahaad idam]
Word-for-word
yasya — from whom ādyaḥ — the beginning āsīt — there was guṇa-vigrahaḥ — the incarnation of the material qualities mahān — the total material energy vijñāna — of full knowledge dhiṣṇyaḥ — the reservoir bhagavān — the most powerful ajaḥ — Lord Brahmā kila — certainly yat — from whom sambhavaḥ — born aham — I tri-vṛtā — having three varieties according to the three modes of nature sva-tejasā — by my material strength vaikārikam — all the demigods tāmasam — material elements aindriyam — the senses sṛje — I create ete — all of these vayam — we yasya — of whom vaśe — under the control mahā-ātmanaḥ — great personalities sthitāḥ — situated śakuntāḥ — vultures iva — like sūtra-yantritāḥ — bound by rope mahān — the mahat-tattva aham — I vaikṛta — the demigods tāmasa — the five material elements indriyāḥ — senses sṛjāmaḥ — we create sarve — all of us yat — of whom anugrahāt — by the mercy idam — this material world.
Blended reading (Sanskrit + English inline)
yasyādya āsīd guṇa-vigraho mahān
yasya
from whom
ādyaḥ
the beginning
āsīt
there was
guṇa-vigrahaḥ
the incarnation of the material qualities
mahān
the total material energy
vijñāna-dhiṣṇyo bhagavān ajaḥ kila
vijñāna
of full knowledge
dhiṣṇyaḥ
the reservoir
bhagavān
the most powerful
ajaḥ
Lord Brahmā
kila
certainly
yat-sambhavo ’haṁ tri-vṛtā sva-tejasā
yat
from whom
sambhavaḥ
born
vaikārikaṁ tāmasam aindriyaṁ sṛje
ete vayaṁ yasya vaśe mahātmanaḥ
aham
I
sthitāḥ śakuntā iva sūtra-yantritāḥ
tri-vṛtā
having three varieties according to the three modes of nature
sva-tejasā
by my material strength
mahān ahaṁ vaikṛta-tāmasendriyāḥ
vaikārikam
all the demigods
tāmasam
material elements
aindriyam
the senses
sṛjāma sarve yad-anugrahād idam
sṛje
I create
ete
all of these
vayam
we
yasya
of whom
vaśe
under the control
mahā-ātmanaḥ
great personalities
sthitāḥ
situated
śakuntāḥ
vultures
iva
like
sūtra-yantritāḥ
bound by rope
mahān
the mahat-tattva
aham
I
vaikṛta
the demigods
tāmasa
the five material elements
indriyāḥ
senses
sṛjāmaḥ
we create
sarve
all of us
yat
of whom
anugrahāt
by the mercy
idam
this material world.
From that Supreme Personality of Godhead appears Lord Brahmā, whose body is made from the total material energy, the reservoir of intelligence predominated by the passionate mode of material nature. From Lord Brahmā, I myself am born as a representation of false ego known as Rudra. By my own power I create all the other demigods, the five elements and the senses. Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements and senses, and even Lord Brahmā and I myself, like birds bound by a rope. Only by the Lord’s grace can we create, maintain and annihilate the material world. Therefore I offer my respectful obeisances unto the Supreme Being.
Purport

A summary of creation is given in this verse. From Saṅkarṣaṇa, Mahā-Viṣṇu expands, and from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu expands. Lord Brahmā, who was born of Garbhodakaśāyī Viṣṇu, fathers Lord Śiva, from whom all the other demigods gradually evolve. Lord Brahmā, Lord Śiva and Lord Viṣṇu are incarnations of the different material qualities. Lord Viṣṇu is actually above all material qualities, but He accepts control of sattva-guṇa (the mode of goodness) to maintain the universe. Lord Brahmā is born from the mahat-tattva. Brahmā creates the entire universe, Lord Viṣṇu maintains it, and Lord Śiva annihilates it. The Supreme Personality of Godhead controls all the most important demigods — especially Lord Brahmā and Lord Śiva — exactly as the owner of a bird controls it by binding it with a rope. Sometimes vultures are controlled in this way.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
First there was the form of māyā called mahat-tattva. Lord Brahmā is the shelter of sattva-guṇa. From Brahmā I appear. By the Lord’s power and the power of the guṇas, I create the devatās, the elements and the senses. All of us—mahat-tattva, the devatās, the elements and senses---are like birds tied by a thread. Under his control, by his mercy, we create this universe. These verses explain how the Lord is the cause of the universe by explaining the appearance of the different elements. First, there is the form māyā, (guṇa-vigrahaḥ), called mahat-tattva. It should be understood from this that Saṅkarṣaṇa is beyond the guṇas. The shelter of sattva (vijñāna-dhiṣṇyaḥ) is Brahmā. From Brahmā I arise. I am the personification of ahaṅkāra, another form of Rudra. By his śakti and by the three guṇas, I create the devatās (vaikārikam), the elements (tāmasam) and the senses. The next verse describes the Lord’s control of everything. Sūtra-yantrtāḥ means bound by a rope. Śakuntāḥ means birds. They are dependent on their master. Who are we? We are part of the devatās mentioned as vaikārikam.
Related lectures
Personal Guidance
Even Brahmā and Śiva are bound, like birds on a rope, by the Lord's control. The most powerful demigods are still dependents. The only sane response is worship of the One under whom even creators and destroyers serve.
Reflection Questions
  • Whom am I admiring or relying on as if they were the ultimate source rather than themselves dependents?
  • If even the highest beings worship the Lord, what is my excuse for not doing the same?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.17.24

↗
यन्निर्मितां कर्ह्यपि कर्मपर्वणींमायां जनोऽयं गुणसर्गमोहित: न वेद निस्तारणयोगमञ्जसातस्मै नमस्ते विलयोदयात्मने ॥ २४ ॥
yan-nirmitāṁ karhy api karma-parvaṇīṁ
[yan-nirmitaam karhy api karma-parvaneem]
māyāṁ jano ’yaṁ guṇa-sarga-mohitaḥ
[maayaam jano ’yam guna-sarga-mohitah]
na veda nistāraṇa-yogam añjasā
[na veda nistaarana-yogam anjasaa]
tasmai namas te vilayodayātmane
[tasmai namas te vilayodayaatmane]
Word-for-word
yat — by whom nirmitām — created karhi api — at any time karma-parvaṇīm — which ties the knots of fruitive activity māyām — the illusory energy janaḥ — a person ayam — this guṇa-sarga-mohitaḥ — bewildered by the three modes of material nature na — not veda — knows nistāraṇa-yogam — the process of getting out of material entanglement añjasā — soon tasmai — unto Him (the Supreme) namaḥ — respectful obeisances te — unto You vilaya-udaya-ātmane — in whom everything is annihilated and from whom everything is again manifested.
Blended reading (Sanskrit + English inline)
yan-nirmitāṁ karhy api karma-parvaṇīṁ
yat
by whom
nirmitām
created
karhi api
at any time
karma-parvaṇīm
which ties the knots of fruitive activity
māyāṁ jano ’yaṁ guṇa-sarga-mohitaḥ
māyām
the illusory energy
janaḥ
a person
na veda nistāraṇa-yogam añjasā
ayam
this
guṇa-sarga-mohitaḥ
bewildered by the three modes of material nature
tasmai namas te vilayodayātmane
na
not
veda
knows
nistāraṇa-yogam
the process of getting out of material entanglement
añjasā
soon
tasmai
unto Him (the Supreme)
namaḥ
respectful obeisances
te
unto You
vilaya-udaya-ātmane
in whom everything is annihilated and from whom everything is again manifested.
The illusory energy of the Supreme Personality of Godhead binds all of us conditioned souls to this material world. Therefore, without being favored by Him, persons like us cannot understand how to get out of that illusory energy. Let me offer my respectful obeisances unto the Lord, who is the cause of creation and annihilation.
Purport

Kṛṣṇa clearly states in Bhagavad-gītā (7.14) :

daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” All conditioned souls working within the illusory energy of the Lord consider the body to be the self, and thus they continuously wander throughout the universe, taking birth in different species of life and creating more and more problems. Sometimes they become disgusted with the problems and seek out a process by which they can get out of this entanglement. Unfortunately, such so-called research workers are unaware of the Supreme Personality of Godhead and His illusory energy, and thus all of them work only in darkness, never finding a way out. So-called scientists and advanced research scholars are ludicrously trying to find the cause of life. They take no notice of the fact that life is already being produced. What will be their credit if they find out the chemical composition of life? All their chemicals are nothing but different transformations of the five elements — earth, water, fire, air and ether. As stated in Bhagavad-gītā (2.20) , the living entity is never created ( na jāyate mriyate vā kadācin ). There are five gross material elements and three minor material elements (mind, intelligence and ego), and there are eternal living entities. The living entity desires a certain type of body, and by the order of the Supreme Personality of Godhead, that body is created from material nature, which is nothing but a kind of machine handled by the Supreme Lord. The Lord gives the living entity a particular type of mechanical body, and the living entity must work with it according to the law of fruitive activities. Fruitive activities are described in this verse: karma-parvaṇīṁ māyām . The living entity is seated on a machine (the body), and according to the order of the Supreme Lord, he operates the machine. This is the secret of transmigration of the soul from one body to another. The living entity thus becomes entangled in fruitive activities in this material world. As confirmed in Bhagavad-gītā (15.7) , manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: the living entity is struggling very hard against the six senses, which include the mind.

In all the activities of creation and annihilation, the living entity is entangled in fruitive activities, which are executed by the illusory energy, māyā. He is exactly like a computer handled by the Supreme Personality of Godhead. The so-called scientists say that nature acts independently, but they cannot explain what nature is. Nature is nothing but a machine operated by the Supreme Personality of Godhead. When one understands the operator, his problems of life are solved. As Kṛṣṇa says in Bhagavad-gītā (7.19) :

bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” A sane man, therefore, surrenders to the Supreme Personality of Godhead and thus gets out of the clutches of the illusory energy, māyā.

Thus end the Bhaktivedanta purports of the Fifth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Descent of the River Ganges.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Man, bewildered by the creations of the guṇas, does not know māyā, who ties the knot of karma and who appears by the will of the Lord, and he does not at all know bhakti-yoga, the method to become quickly free from māyā. I offer respects to Paramātmā, the destroyer of māyā for the devotee and creator of māyā for the non-devotee. The Lord is difficult to know. This is expressed by kaimutya (how much more). Man does not know māyā created by the Lord. How then can he know you, or bhakti-yoga, the method of quickly becoming free from māyā who ties the knot of karma? I offer respects to Paramātmā (ātmane) who destroys māyā for the devotees and creates māyā for the non-devotees. Thus ends the commentary on the Seventeenth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Eighteen Prayers to the Deities of the Varṣas
Related lectures
Personal Guidance
The Lord's illusory energy binds us, and only His favor releases us — we cannot release ourselves. Surrender, not clever escape strategies, is the path out. Offering obeisances to Him is the first real step toward freedom.
Reflection Questions
  • Where am I still trying to outsmart māyā through my own ingenuity?
  • What would it look like, today, to ask for the Lord's favor instead of attempting another self-rescue?
📝 My note

Source: vedabase.io