FolioCorpusŚrīmad-Bhāgavatam

6.8 · The Nārāyaṇa-kavaca Shield

35 verses · 🖨 Class prep
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Book Bhagavata Canto 6 · E.P.I.C
I Indra And Vritrasura SB 6.7–6.13 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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I - Indra and Vritrasura (7-13)

I - Indra and Vritrasura (7-13) When Indra neglected to honour his spiritual master, it sparked a series of events which led to the appearance of Vritrasura. Although externally appearing as a demon, Vritrasura was actually an exalted devotee of the Lord. Detecting this, Indra felt ashamed to fight with him, but Vritrasura convinced the Lord of heavens to do his duty and honour the plan of the Lord. Vritrasura’s character, instructions and prayers, caution us to avoid judging others on external considerations, since bhakti can be hidden within the heart of anyone.

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Dadhici’s Sacrifice

I - Indra and Vritrasura (7-13) Dadhici’s Sacrifice Chapter 9, 10 The Lord regretted that their prayers were not spiritually aimed, but He nevertheless assisted them in killing Vritrasura. He told them to request Dadhici Muni for the bones of his own body, which would be used to create a special thunderbolt weapon to kill Vritrasura. When the demigods approached Dadhici he readily agreed, understanding the inevitable death of the material body and the higher cause that he could serve by making this sacrifice. How magnanimous and noble Dadhici was! This body, he said, is meant for the welfare work of others. Situating himself in a mystic trance, Dadhici shed his gross body and then engaged his soul at the lotus feet of the Supreme Personality of Godhead. With the help of Visvakarma, the demigods then prepared a thunderbolt from Dadhici’s bones. Armed with the thunderbolt weapon, they prepared themselves to fight and mounted the backs of elephants.

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Indra, Brhaspati and Narayana Kavaca

I - Indra and Vritrasura (7-13) Indra, Brhaspati and Narayana Kavaca Chapter 7, 8 One of Daksa’s daughters, Aditi, was married to Kasyapa Muni. From their union came Tvasta, who later married Racana, the daughter of the demons. Their son, Visvarupa, became the priest of the demigods when Brhaspati had rejected them. Maharaja Pariksit was intrigued, so Sukadeva Goswami narrated the entire history. Once, Indra was comfortably seated in his assembly, surrounded by admirers and being eulogised with choice poetry. When Brhaspati, the spiritual master of the demigods, entered, the proud Indra neglected to receive him appropriately. Brhaspati swiftly departed and Indra immediately regretted his mindless neglect - this, he thought, could be fatal. He frantically initiated a search for his spiritual master, but to no avail, and his offensive behaviour eventually caused him to lose his opulence and suffer defeat at the hands of the demons, who forcefully overtook his throne. Indra and the other demigods took shelter of Brahma, who chastised them for their neglect and directed them to accept Visvarupa as their priest. Indeed, the demons had become powerful precisely because of the respect they offered to their guru, Sukracarya. Visvarupa taught the demigods various yajnas and trained them to invoke the Narayana Kavaca, in which the devotee requests Vishnu, in various forms, to protect him in different times, places and circumstances. Thus equipped, the demigods were able to conquer the demons and reclaim the throne. At Maharaja Pariksit’s request, Sukadeva Goswami explained the Narayana Kavaca by relating the conversation between Indra and Visvarupa.

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Indra Kills Visvarupa

I - Indra and Vritrasura (7-13) Indra Kills Visvarupa Chapter 9 Brahma had hinted that Visvarupa was inclined to the demons. When Visvarupa saw them miserably defeated by the demigods, he secretly offered oblations into the yajna on their behalf. When Indra discovered this disloyalty, he angrily beheaded Visvarupa, but later regretted the act of murdering a brahmana . Although Indra could counteract the sinful reactions, he instead accepted them and shared them amongst the land, water, trees and women.

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Indra Kills Vritrasura

I - Indra and Vritrasura (7-13) Indra Kills Vritrasura Chapter 12, 13 Vritrasura attacked again. Impressed with the demon’s devotion, detachment and knowledge, Indra heeded his advice. He thus invoked the thunderbolt and a great fight ensued. Indra eventually severed the demon’s head from his body with his powerful thunderbolt, an act which took one complete year to accomplish. Everyone cheered, while Vritrasura entered the transcendental world of Lord Sankarsana. Considering the karmic reaction he would incur for killing a brahmana , Indra again became fearful. Although the sages reassured him, Indra observed the personification of sin chasing him. He fled to Manasa-sarovara, where he lived invisibly and meditated for one thousand years. During this time, Nahusa reigned over the heavenly planets as the representative of Indra. After being purified, Indra returned and performed a great sacrifice which released him from the sinful reactions he was due.

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Indra’s Enemy, Vritrasura

I - Indra and Vritrasura (7-13) Indra’s Enemy, Vritrasura Chapter 9 Angered by Visvarupa’s death, Tvasta (his father) performed a sacrifice in which he chanted a mantra to increase the strength of Indra’s enemies. The mantra, however, was chanted incorrectly, and instead caused Indra to increase in strength. Thus, the sacrifice produced a fierce demon ( asura ) named Vritrasura, of whom Indra was the formidable enemy. Since the demon covered all the planetary systems he was known as vrtra , or ‘one who covers everything.’ Though the demigods attempted to annihilate him, Vritrasura effortlessly swallowed up all their weapons and equipment for fighting. Frustrated, confused, and seeing no other recourse, the demigods approached the Supreme Lord, knowing that only His guidance would deliver an ultimate solution.

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The Great Fight

I - Indra and Vritrasura (7-13) The Great Fight Chapter 10, 11 A great fight ensued. The demigods fought with great vigour, causing the fearful demons to flee, until only Vritrasura, their commander-in-chief, was left on the battlefield. The demon encouraged the demigods to follow dharma and fight as proper warriors, after which he valiantly attacked them all. Vritrasura came face-to-face with Indra and angrily rebuked him for killing Visvarupa, who was a brahmana , a spiritual master and his brother. Though in opposition to Indra, Vritrasura encouraged him to employ the special thunderbolt and gain victory. This, the demon said, was all ordained by Vishnu. He knew that he would also be blessed to die in that way, and thus be released from material existence. Indra was still reluctant, and Vritrasura thus prayed to the Lord, further revealing his devotional disposition in beautiful prayers of surrender. It was becoming crystal clear that this was no ordinary demon.

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Upside Down

I - Indra and Vritrasura (7-13) Upside Down “Herein it is clearly indicated that a person who is not at all demoniac, such as Prahlada Maharaja and Bali Maharaja, may outwardly be a demon or be born in a family of demons. Therefore in terms of real culture one should not be considered a demigod or demon simply according to birth. In his dealings while fighting with Indra, Vritrasura proved himself a great devotee of the Supreme Personality of Godhead. Furthermore, as soon as he finished fighting with Indra and was apparently killed, Vritrasura was transferred to Vaikunthaloka to become an associate of Sankarsana.” (SB 6.13.3) The stories of Srimad-Bhagavatam are not only full of intrigues and twists but highly instructive and incredibly deep. Since the goal of the spotless Purana is to establish pure love of God as the ultimate goal of life, the various stories demonstrate how the level of one’s bhakti is the defining factor in ascertaining spiritual advancement. Whatever external signs and prevailing hierarchies may indicate, love trumps everything. It has the power to turn our conventional understanding upside-down. According to general convention, demigods are considered more elevated than demons. In the Srimad-Bhagavatam, however, we find the epic account of the demon, Vritrasura, who possessed greater spiritual acumen than his demigod counterpart, Indra. As the pastime unfolds, Vritrasura’s greatness shone through, reminding us that even those of demoniac descent can embody the highest states of devotion. The Varnasrama social hierarchy highlights sannyasis as the spiritual leaders, and all members of society are directed to take guidance from them. In the Srimad- Bhagavatam, however, we find the dramatic incident of Ambarish (a grhastha ) being cursed by Durvasa Muni (a sannyasi ). Ambarish’s forbearance and saintliness foiled Durvasa Muni’s angry plan, and the renunciate sage eventually sought his blessings and benediction, realising the King’s exaltedness. Custom tells us that husbands are the spiritual authority for the wife, providing guidance and leadership in both material and spiritual affairs. In the Srimad- Bhagavatam, however, we have the famous account of the ritualistic brahmanas who had devoted themselves to Vedic sacrifices. Though qualified in the orthodoxy of ritual, they had missed the ultimate purpose. Their wives, on the other hand, clearly understood the essence and goal of the Vedas, which is to please the Supreme Lord Krishna. The wives thus shone through as far superior in spiritual advancement. Brahmanas are glorified as the head of the social body, honoured and worshipped for giving spiritual direction and inspiration. In the Srimad- Bhagavatam, however, we find numerous instances where those of a ‘lower’ varna became the instructors of brahmanas . At the onset of the narration we hear how Suta Goswami, though supposedly of a lower birth, was selected as the instructor and teacher of established brahmanas (Sages of Naimisaranya) due to his devotional acumen. Traditions stress respect for the elderly, who are endowed with spiritual knowledge and realised by a lifetime of experiences; the old and wise are considered natural spiritual authorities. In the Srimad-Bhagavatam, however, we find the accounts of Dhruva and Prahlada, who, though lacking years of experience, are nevertheless considered superlative devotees and spotless examples due to purity of consciousness. Sri Chaitanya Mahaprabhu repeatedly read the stories of Dhruva and Prahlada, relishing the amazing lessons from their lives. According to material understanding, civilised and refined orders are more spiritually aware than simple labourers and workers. In the Srimad-Bhagavatam, however, we encounter the story of a palanquin carrier (Jada Bharata), who systematically instructed a powerful King (Maharaja Rahugana) on how to conquer the mind. The King was flabbergasted by the wisdom he heard and immediately humbled himself before the simple labourer whom he had carelessly mistreated and offended. [ 23 ]

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Identifying Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Identifying Pure Devotion In the Bhakti-rasamrita Sindhu, Rupa Goswami defines the characteristics of pure devotion. This verse, considered the paribhasa-sutra (emperor verse) of the entire text, outlines all the key elements of purity: “When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krishna favourably, as Krishna desires .” ( CC Madhya 19.167 ) Vaisnava teachers have discussed these elements in depth, giving evidence from scriptures and referencing various stories and accounts from bygone ages. In essence, true, divine love is a tangible expression ( anusilanam ) of the desire to please Krishna ( anukulyena ), free from any selfish desire for personal gain ( anyabhilasita sunyam ).

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Testing Pure Devotion

I - Indra and Vritrasura (7-13) Upside Down Testing Pure Devotion When observing our own life, there are key questions which can help us determine the level of our devotional purity. Selfless – how selfless are we? Do we still have desires for personal gain, in a gross or subtle way? How much do we forget ourselves while being absorbed in devotional service? Do we make decisions based on what will benefit Krishna and His devotees, or what will please us? Steady – how steady are we in our practice? When there are obstacles and difficulties do we lose our drive and energy? How much of our desire to serve is based upon favourable results, and how much of it is based on the happiness of having the opportunity to serve? Serious – how serious are we about our devotional service? How much attention do we pay to increasing the quality and quantity of devotional service? How attentive are we to the details and finer subtleties of devotional service? Sensitive – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service? Simple – how open are we to receiving feedback and improving our devotional service? How much are we conscious of how Krishna and the Vaisnavas may be feeling about our devotional service?

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 6.8.1-2

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श्रीराजोवाच यया गुप्त: सहस्राक्ष: सवाहान् रिपुसैनिकान् । क्रीडन्निव विनिर्जित्य त्रिलोक्या बुभुजे श्रियम् ॥ १ ॥ भगवंस्तन्ममाख्याहि वर्म नारायणात्मकम् । यथाततायिन: शत्रून्येन गुप्तोऽजयन्मृधे ॥ २ ॥
śrī-rājovāca
[shree-raajovaacha]
yayā guptaḥ sahasrākṣaḥ
[yayaa guptah sahasraakshah]
savāhān ripu-sainikān
[savaahaan ripu-sainikaan]
krīḍann iva vinirjitya
[kreedann iva vinirjitya]
tri-lokyā bubhuje śriyam
[tri-lokyaa bubhuje shriyam]
bhagavaṁs tan mamākhyāhi
[bhagavams tan mamaakhyaahi]
varma nārāyaṇātmakam
[varma naaraayanaatmakam]
yathātatāyinaḥ śatrūn
[yathaatataayinah shatroon]
yena gupto ’jayan mṛdhe
[yena gupto ’jayan mridhe]
Word-for-word
śrī-rājā uvāca — King Parīkṣit said yayā — by which (the spiritual armor) guptaḥ — protected sahasra-akṣaḥ — the thousand-eyed King Indra sa-vāhān — with their carriers ripu-sainikān — the soldiers and commanders of the enemies krīḍan iva — just like playing vinirjitya — conquering tri-lokyāḥ — of the three worlds (the higher, middle and lower planetary systems) bubhuje — enjoyed śriyam — the opulence bhagavan — O great sage tat — that mama — unto me ākhyāhi — please explain varma — defensive armor made of a mantra nārāyaṇa-ātmakam — consisting of the mercy of Nārāyaṇa yathā — in which way ātatāyinaḥ — who were endeavoring to kill him śatrūn — enemies yena — by which guptaḥ — being protected ajayat — conquered mṛdhe — in the fight.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
King Parīkṣit said
yayā guptaḥ sahasrākṣaḥ
yayā
by which (the spiritual armor)
guptaḥ
protected
sahasra-akṣaḥ
the thousand-eyed King Indra
sa-vāhān
with their carriers
savāhān ripu-sainikān
ripu-sainikān
the soldiers and commanders of the enemies
krīḍann iva vinirjitya
krīḍan iva
just like playing
vinirjitya
conquering
tri-lokyā bubhuje śriyam
tri-lokyāḥ
of the three worlds (the higher, middle and lower planetary systems)
bubhuje
enjoyed
śriyam
the opulence
bhagavaṁs tan mamākhyāhi
bhagavan
O great sage
tat
that
mama
unto me
ākhyāhi
please explain
varma nārāyaṇātmakam
varma
defensive armor made of a mantra
nārāyaṇa-ātmakam
consisting of the mercy of Nārāyaṇa
yathātatāyinaḥ śatrūn
yathā
in which way
ātatāyinaḥ
who were endeavoring to kill him
śatrūn
enemies
yena gupto ’jayan mṛdhe
yena
by which
guptaḥ
being protected
ajayat
conquered
mṛdhe
in the fight.
King Parīkṣit inquired from Śukadeva Gosvāmī: My lord, kindly explain the Viṣṇu mantra armor that protected King Indra and enabled him to conquer his enemies, along with their carriers, and enjoy the opulence of the three worlds. Please explain to me that Nārāyaṇa armor, by which King Indra achieved success in battle, conquering the enemies who were endeavoring to kill him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord! Please explain the Nārāyaṇa-kavaca by which Indra, being protected, easily conquered the demons with their carriers and enjoyed the wealth of the three worlds. Describe who he conquered the aggressors the aggressors with that weapon. The eighth chapter describes how Viśvarūpa teaches the Nārāyaṇa-kavaca to Indra, and Indra defeats the demons.
Related lectures
Personal Guidance
Parīkṣit asks to hear the Viṣṇu-mantra armor that enabled Indra to conquer enemies and enjoy the three worlds. The right student knows that the mantric protection itself is worth requesting in detail.
Reflection Questions
  • Which sacred protection have I been content to vaguely admire without asking to receive in detail?
  • What armor am I trying to fashion myself when one already exists?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.3

↗
श्रीबादरायणिरुवाच वृत: पुरोहितस्त्वाष्ट्रो महेन्द्रायानुपृच्छते । नारायणाख्यं वर्माह तदिहैकमना: श‍ृणु ॥ ३ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
vṛtaḥ purohitas tvāṣṭro
[vritah purohitas tvaashtro]
mahendrāyānupṛcchate
[mahendraayaanuprichchate]
nārāyaṇākhyaṁ varmāha
[naaraayanaakhyam varmaaha]
tad ihaika-manāḥ śṛṇu
[tad ihaika-manaah shrinu]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said vṛtaḥ — the chosen purohitaḥ — priest tvāṣṭraḥ — the son of Tvaṣṭā mahendrāya — unto King Indra anupṛcchate — after he (Indra) inquired nārāyaṇa-ākhyam — named Nārāyaṇa-kavaca varma — defensive armor made of a mantra āha — he said tat — that iha — this eka-manāḥ — with great attention śṛṇu — hear from me.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
vṛtaḥ purohitas tvāṣṭro
vṛtaḥ
the chosen
purohitaḥ
priest
tvāṣṭraḥ
the son of Tvaṣṭā
mahendrāyānupṛcchate
mahendrāya
unto King Indra
anupṛcchate
after he (Indra) inquired
nārāyaṇākhyaṁ varmāha
nārāyaṇa-ākhyam
named Nārāyaṇa-kavaca
varma
defensive armor made of a mantra
āha
he said
tad ihaika-manāḥ śṛṇu
tat
that
iha
this
eka-manāḥ
with great attention
śṛṇu
hear from me.
Śrī Śukadeva Gosvāmī said: King Indra, the leader of the demigods, inquired about the armor known as Nārāyaṇa-kavaca from Viśvarūpa, who was engaged by the demigods as their priest. Please hear Viśvarūpa’s reply with great attention.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva said: Viśvarūpa, employed as a priest of the devatās, on being asked by Indra, taught him the Nārāyaṇa-kavaca. Hear about this with attention.
Personal Guidance
Śukadeva tells how Indra inquired about the Nārāyaṇa-kavaca from Viśvarūpa. The transmission of a real shield happens through specific lineages of inquiry and answer.
Reflection Questions
  • Do I know whom to ask for the next layer of protection my life needs?
  • Am I willing to ask formally, in a proper relationship, rather than scrape information from afar?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.4-6

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श्रीविश्‍वरूप उवाच धौताङ्‌घ्रिपाणिराचम्य सपवित्र उदङ्‍मुख: । कृतस्वाङ्गकरन्यासो मन्त्राभ्यां वाग्यत: शुचि: ॥ ४ ॥ नारायणपरं वर्म सन्नह्येद् भय आगते । पादयोर्जानुनोरूर्वोरुदरे हृद्यथोरसि ॥ ५ ॥ मुखे शिरस्यानुपूर्व्यादोंङ्कारादीनि विन्यसेत् । ॐ नमो नारायणायेति विपर्ययमथापि वा ॥ ६ ॥
śrī-viśvarūpa uvāca
[shree-vishvaroopa uvaacha]
dhautāṅghri-pāṇir ācamya
[dhautaanghri-paanir aachamya]
sapavitra udaṅ-mukhaḥ
[sapavitra udan-mukhah]
kṛta-svāṅga-kara-nyāso
[krita-svaanga-kara-nyaaso]
mantrābhyāṁ vāg-yataḥ śuciḥ
[mantraabhyaam vaag-yatah shuchih]
nārāyaṇa-paraṁ varma
[naaraayana-param varma]
sannahyed bhaya āgate
[sannahyed bhaya aagate]
pādayor jānunor ūrvor
[paadayor jaanunor oorvor]
udare hṛdy athorasi
[udare hridy athorasi]
mukhe śirasy ānupūrvyād
[mukhe shirasy aanupoorvyaad]
oṁkārādīni vinyaset
[omkaaraadeeni vinyaset]
oṁ namo nārāyaṇāyeti
[om namo naaraayanaayeti]
viparyayam athāpi vā
[viparyayam athaapi vaa]
Word-for-word
śrī-viśvarūpaḥ uvāca — Śrī Viśvarūpa said dhauta — having completely washed aṅghri — feet pāṇiḥ — hands ācamya — performing ācamana (sipping a little water three times after chanting the prescribed mantra) sa-pavitraḥ — wearing rings made of kuśa grass (on the ring finger of each hand) udak-mukhaḥ — sitting facing the north kṛta — making sva-aṅga-kara-nyāsaḥ — mental assignment of the eight parts of the body and twelve parts of the hands mantrābhyām — with the two mantras (oṁ namo bhagavate vāsudevāya and oṁ namo nārāyaṇāya) vāk-yataḥ — keeping oneself silent śuciḥ — being purified nārāyaṇa-param — fully intent on Lord Nārāyaṇa varma — armor sannahyet — put on oneself bhaye — when fear āgate — has come pādayoḥ — on the two legs jānunoḥ — on the two knees ūrvoḥ — on the two thighs udare — on the abdomen hṛdi — on the heart atha — thus urasi — on the chest mukhe — on the mouth śirasi — on the head ānupūrvyāt — one after another oṁkāra-ādīni — beginning with oṁkāra vinyaset — one should place om — the praṇava namaḥ — obeisances nārāyaṇāya — unto Nārāyaṇa, the Supreme Personality of Godhead iti — thus viparyayam — the reverse atha api — moreover vā — or.
Blended reading (Sanskrit + English inline)
śrī-viśvarūpa uvāca
śrī-viśvarūpaḥ uvāca
Śrī Viśvarūpa said
dhautāṅghri-pāṇir ācamya
dhauta
having completely washed
aṅghri
feet
pāṇiḥ
hands
ācamya
performing ācamana (sipping a little water three times after chanting the prescribed mantra)
sapavitra udaṅ-mukhaḥ
sa-pavitraḥ
wearing rings made of kuśa grass (on the ring finger of each hand)
udak-mukhaḥ
sitting facing the north
kṛta-svāṅga-kara-nyāso
kṛta
making
sva-aṅga-kara-nyāsaḥ
mental assignment of the eight parts of the body and twelve parts of the hands
mantrābhyāṁ vāg-yataḥ śuciḥ
mantrābhyām
with the two mantras (oṁ namo bhagavate vāsudevāya and oṁ namo nārāyaṇāya)
vāk-yataḥ
keeping oneself silent
śuciḥ
being purified
nārāyaṇa-paraṁ varma
nārāyaṇa-param
fully intent on Lord Nārāyaṇa
varma
armor
sannahyed bhaya āgate
sannahyet
put on oneself
bhaye
when fear
āgate
has come
pādayor jānunor ūrvor
pādayoḥ
on the two legs
jānunoḥ
on the two knees
ūrvoḥ
on the two thighs
udare hṛdy athorasi
udare
on the abdomen
hṛdi
on the heart
atha
thus
mukhe śirasy ānupūrvyād
urasi
on the chest
mukhe
on the mouth
śirasi
on the head
oṁkārādīni vinyaset
oṁ namo nārāyaṇāyeti
ānupūrvyāt
one after another
oṁkāra-ādīni
beginning with oṁkāra
viparyayam athāpi vā
vinyaset
one should place
om
the praṇava
namaḥ
obeisances
nārāyaṇāya
unto Nārāyaṇa, the Supreme Personality of Godhead
iti
thus
viparyayam
the reverse
atha api
moreover
vā
or.
Viśvarūpa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform ācamana by chanting this mantra: om apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. Then one should touch kuśa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Nārāyaṇa coat of armor. First, while chanting the mantra composed of eight syllables [oṁ namo nārāyaṇāya], beginning with the praṇava, the syllable om, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable [ya], while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyāsa and saṁhāra-nyāsa respectively.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Viśvarūpa said: Washing hands and feet, performing ācamana, wearing a kuśa ring and facing north, after performing aṅga-nyāsa and kara-nyāsa using two mantras, being purified and silent, one should then put on the armor of Nārāyaṇa in times of fear. Using the words oṁ namo nārāyaṇāya, one should place one syllable on each of the following limbs in order: feet, knees, thighs, belly, heart, chest, mouth, and head. One should then repeat the process with the limbs in reverse order and syllables in reverse order. This explains how to place the eight syllable of the mantra on eight limbs starting with the feet. [Note: This is aṅga-nyāsa.] Starting with oṁ, one should place one syllable preceded and followed by the word oṁ on each limb. One should then start from the head and place the syllables on the limbs. The first series is called sṛṣṭi-nyāsa and the second series is called saṁhāra-nyāsa.
Personal Guidance
When fear arises, first wash hands and feet, then perform ācamana with a mantra remembering the lotus-eyed Lord. Embodied preparation precedes prayer; the body is the threshold of the mantra.
Reflection Questions
  • When fear hits, what is my actual first move — and what would it mean to make it bodily prayer?
  • Have I let physical preparation become routine without intention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.7

↗
करन्यासं तत: कुर्याद् द्वादशाक्षरविद्यया । प्रणवादियकारान्तमङ्गुल्यङ्गुष्ठपर्वसु ॥ ७ ॥
kara-nyāsaṁ tataḥ kuryād
[kara-nyaasam tatah kuryaad]
dvādaśākṣara-vidyayā
[dvaadashaakshara-vidyayaa]
praṇavādi-ya-kārāntam
[pranavaadi-ya-kaaraantam]
aṅguly-aṅguṣṭha-parvasu
[anguly-angushtha-parvasu]
Word-for-word
kara-nyāsam — the ritual known as kara-nyāsa, which assigns the syllables of the mantra to the fingers tataḥ — thereafter kuryāt — should execute dvādaśa-akṣara — composed of twelve syllables vidyayā — with the mantra praṇava-ādi — beginning with the oṁkāra ya-kāra-antam — ending with the syllable ya aṅguli — on the fingers, beginning with the index finger aṅguṣṭha-parvasu — to the joints of the thumbs.
Blended reading (Sanskrit + English inline)
kara-nyāsaṁ tataḥ kuryād
kara-nyāsam
the ritual known as kara-nyāsa, which assigns the syllables of the mantra to the fingers
tataḥ
thereafter
kuryāt
should execute
dvādaśākṣara-vidyayā
dvādaśa-akṣara
composed of twelve syllables
vidyayā
with the mantra
praṇavādi-ya-kārāntam
praṇava-ādi
beginning with the oṁkāra
ya-kāra-antam
ending with the syllable ya
aṅguli
on the fingers, beginning with the index finger
aṅguly-aṅguṣṭha-parvasu
aṅguṣṭha-parvasu
to the joints of the thumbs.
Then one should chant the mantra composed of twelve syllables [oṁ namo bhagavate vāsudevāya]. Preceding each syllable by the oṁkāra, one should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of the left. The four remaining syllables should be placed on the joints of the thumbs.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should then perform kara-nyāsa using the twelve-syllable mantra beginning with oṁ and ending with ya (oṁ namo bhagavate vāsudevāya), placing the syllables on the fingers and on the joints of the thumbs. Taking each syllable preceded and followed by oṁ, one should place the first eight syllables on the fingers starting with the right finger and ending with the left forefinger. One should place the remaining syllables on the first and last joints of the right and left thumbs.
Personal Guidance
Chant the twelve-syllable mantra (oṁ namo bhagavate vāsudevāya), placing each syllable on the fingers beginning with the index. The body becomes the keyboard on which the name is played.
Reflection Questions
  • Do I treat my fingers as ornaments or as instruments of mantra?
  • What would change in my day if my hands carried the name?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.8-10

↗
न्यसेद्‌धृदय ओंङ्कारं विकारमनु मूर्धनि । षकारं तु भ्रुवोर्मध्ये णकारं शिखया न्यसेत् ॥ ८ ॥ वेकारं नेत्रयोर्युञ्‍ज्यान्नकारं सर्वसन्धिषु । मकारमस्त्रमुद्दिश्य मन्त्रमूर्तिर्भवेद् बुध: ॥ ९ ॥ सविसर्गं फडन्तं तत्सर्वदिक्षु विनिर्दिशेत् । ॐ विष्णवे नम इति ॥ १० ॥
nyased dhṛdaya oṁkāraṁ
[nyased dhridaya omkaaram]
vi-kāram anu mūrdhani
[vi-kaaram anu moordhani]
ṣa-kāraṁ tu bhruvor madhye
[sha-kaaram tu bhruvor madhye]
ṇa-kāraṁ śikhayā nyaset
[na-kaaram shikhayaa nyaset]
ve-kāraṁ netrayor yuñjyān
[ve-kaaram netrayor yunjyaan]
na-kāraṁ sarva-sandhiṣu
[na-kaaram sarva-sandhishu]
ma-kāram astram uddiśya
[ma-kaaram astram uddishya]
mantra-mūrtir bhaved budhaḥ
[mantra-moortir bhaved budhah]
savisargaṁ phaḍ-antaṁ tat
[savisargam phad-antam tat]
sarva-dikṣu vinirdiśet
[sarva-dikshu vinirdishet]
oṁ viṣṇave nama iti
[om vishnave nama iti]
Word-for-word
nyaset — should place hṛdaye — on the heart oṁkāram — the praṇava, oṁkāra vi-kāram — the syllable vi of viṣṇave anu — thereafter mūrdhani — on the top of the head ṣa-kāram — the syllable sa tu — and bhruvoḥ madhye — between the two eyebrows ṇa-kāram — the syllable ṇa śikhayā — on the śikhā on the head nyaset — should place vekāram — the syllable ve netrayoḥ — between the two eyes yuñjyāt — should be placed na-kāram — the syllable na of the word namaḥ sarva-sandhiṣu — on all the joints ma-kāram — the syllable ma of the word namaḥ astram — a weapon uddiśya — thinking mantra-mūrtiḥ — the form of the mantra bhavet — should become budhaḥ — an intelligent person sa-visargam — with the visarga (ḥ) phaṭ-antam — ending with the sound phaṭ tat — that sarva-dikṣu — in all directions vinirdiśet — should fix om — praṇava viṣṇave — unto Lord Viṣṇu namaḥ — obeisances iti — thus.
Blended reading (Sanskrit + English inline)
nyased dhṛdaya oṁkāraṁ
nyaset
should place
hṛdaye
on the heart
oṁkāram
the praṇava, oṁkāra
vi-kāram anu mūrdhani
vi-kāram
the syllable vi of viṣṇave
anu
thereafter
mūrdhani
on the top of the head
ṣa-kāraṁ tu bhruvor madhye
ṣa-kāram
the syllable sa
tu
and
bhruvoḥ madhye
between the two eyebrows
ṇa-kāraṁ śikhayā nyaset
ṇa-kāram
the syllable ṇa
śikhayā
on the śikhā on the head
nyaset
should place
ve-kāraṁ netrayor yuñjyān
vekāram
the syllable ve
netrayoḥ
between the two eyes
yuñjyāt
should be placed
na-kāraṁ sarva-sandhiṣu
na-kāram
the syllable na of the word namaḥ
sarva-sandhiṣu
on all the joints
ma-kāram astram uddiśya
ma-kāram
the syllable ma of the word namaḥ
astram
a weapon
uddiśya
thinking
mantra-mūrtir bhaved budhaḥ
mantra-mūrtiḥ
the form of the mantra
bhavet
should become
budhaḥ
an intelligent person
savisargaṁ phaḍ-antaṁ tat
sa-visargam
with the visarga (ḥ)
phaṭ-antam
ending with the sound phaṭ
tat
that
sarva-dikṣu vinirdiśet
sarva-dikṣu
in all directions
vinirdiśet
should fix
oṁ viṣṇave nama iti
om
praṇava
viṣṇave
unto Lord Viṣṇu
namaḥ
obeisances
iti
thus.
One must then chant the mantra of six syllables [oṁ viṣṇave namaḥ]. One should place the syllable om on his heart, the syllable vi on the top of his head, the syllable sa between his eyebrows, the syllable na on his tuft of hair [śikhā], and the syllable ve between his eyes. The chanter of the mantra should then place the syllable na on all the joints of his body and meditate on the syllable ma as being a weapon. He should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syllable ma he should chant the mantra maḥ astrāya phaṭ in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The intelligent person should place oṁ on the heart, the syllable vi on top of the head, the syllable ṣa between the brows, the syllable ṇa on the śikhā, the syllable ve on the two eyes, the syllable na on all the joints and thinking of ma as a weapon, becoming the very form of the mantra, he should then place the words maḥ astrāya phaṭ in all directions. The mantra is oṁ viṣṇave namaḥ. One should then perform nyāsa using another mantra for the heart and other limbs. Meditating on the syllable ma as a weapon, one should place maḥ astrāya phaṭ in the eight directions as a dik-bandhana (binding the directions).
Personal Guidance
Chant the six-syllable mantra (oṁ viṣṇave namaḥ), placing each syllable on the heart, head, brow, tuft, between the eyes and on all sides. The whole field of the body is mapped to the Lord.
Reflection Questions
  • Where on my body do I least expect the Lord to dwell, and what would it mean to invite Him there?
  • Could I learn one nyāsa practice and let it shape my mornings?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.11

↗
आत्मानं परमं ध्यायेद् ध्येयं षट्‍‌शक्तिभिर्युतम् । विद्यातेजस्तपोमूर्तिमिमं मन्त्रमुदाहरेत् ॥ ११ ॥
ātmānaṁ paramaṁ dhyāyed
[aatmaanam paramam dhyaayed]
dhyeyaṁ ṣaṭ-śaktibhir yutam
[dhyeyam shat-shaktibhir yutam]
vidyā-tejas-tapo-mūrtim
[vidyaa-tejas-tapo-moortim]
imaṁ mantram udāharet
[imam mantram udaaharet]
Word-for-word
ātmānam — the self paramam — the supreme dhyāyet — one should meditate on dhyeyam — worthy to be meditated on ṣaṭ-śaktibhiḥ — the six opulences yutam — possessed of vidyā — learning tejaḥ — influence tapaḥ — austerity mūrtim — personified imam — this mantram — mantra udāharet — should chant.
Blended reading (Sanskrit + English inline)
ātmānaṁ paramaṁ dhyāyed
ātmānam
the self
paramam
the supreme
dhyāyet
one should meditate on
dhyeyaṁ ṣaṭ-śaktibhir yutam
dhyeyam
worthy to be meditated on
ṣaṭ-śaktibhiḥ
the six opulences
yutam
possessed of
vidyā-tejas-tapo-mūrtim
vidyā
learning
tejaḥ
influence
tapaḥ
austerity
mūrtim
personified
imaṁ mantram udāharet
imam
this
mantram
mantra
udāharet
should chant.
After finishing this chanting, one should think himself qualitatively one with the Supreme Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then one should chant the following protective prayer to Lord Nārāyaṇa, the Nārāyaṇa-kavaca.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Meditating on oneself as the Supreme Lord, who is worthy of meditation and endowed with the six śaktis, one should chant this mantra made of knowledge, power and austerity. One should meditate on oneself as the Supreme Lord, desiring not being conquered by anyone else. This is called ahaṁgrahopāsanā. One should chant the Nārāyaṇa-kavaca mantra, the very form of knowledge, power and austerity.
Personal Guidance
Then think yourself qualitatively one with the Lord, full in six opulences, and chant the protective prayer. The shield works only when one has tasted being in quality united with the Lord.
Reflection Questions
  • Do I dare to think myself qualitatively one with the Lord, or do I shrink from it?
  • What inner posture allows this thinking without inflating ego?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.12

↗
ॐ हरिर्विदध्यान्मम सर्वरक्षां न्यस्ताङ्‌घ्रिपद्म: पतगेन्द्रपृष्ठे । दरारिचर्मासिगदेषुचाप- पाशान् दधानोऽष्टगुणोऽष्टबाहु: ॥ १२ ॥
om harir vidadhyān mama sarva-rakṣāṁ
[om harir vidadhyaan mama sarva-rakshaam]
nyastāṅghri-padmaḥ patagendra-pṛṣṭhe
[nyastaanghri-padmah patagendra-prishthe]
darāri-carmāsi-gadeṣu-cāpa-
[daraari-charmaasi-gadeshu-chaapa-]
pāśān dadhāno ’ṣṭa-guno ’ṣṭa-bāhuḥ
[paashaan dadhaano ’shta-guno ’shta-baahuh]
Word-for-word
om — O Lord hariḥ — the Supreme Personality of Godhead vidadhyāt — may He bestow mama — my sarva-rakṣām — protection from all sides nyasta — placed aṅghri-padmaḥ — whose lotus feet patagendra-pṛṣṭhe — on the back of Garuḍa, the king of all birds dara — conchshell ari — disc carma — shield asi — sword gadā — club iṣu — arrows cāpa — bow pāśān — ropes dadhānaḥ — holding aṣṭa — possessing eight guṇaḥ — perfections aṣṭa — eight bāhuḥ — arms.
Blended reading (Sanskrit + English inline)
om harir vidadhyān mama sarva-rakṣāṁ
om
O Lord
hariḥ
the Supreme Personality of Godhead
vidadhyāt
may He bestow
mama
my
sarva-rakṣām
protection from all sides
nyastāṅghri-padmaḥ patagendra-pṛṣṭhe
nyasta
placed
aṅghri-padmaḥ
whose lotus feet
patagendra-pṛṣṭhe
on the back of Garuḍa, the king of all birds
darāri-carmāsi-gadeṣu-cāpa-
dara
conchshell
ari
disc
carma
shield
asi
sword
gadā
club
iṣu
arrows
cāpa
bow
pāśān dadhāno ’ṣṭa-guno ’ṣṭa-bāhuḥ
pāśān
ropes
dadhānaḥ
holding
aṣṭa
possessing eight
guṇaḥ
perfections
aṣṭa
eight
bāhuḥ
arms.
The Supreme Lord, who sits on the back of the bird Garuḍa, touching him with His lotus feet, holds eight weapons — the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers [aṇimā, laghimā, etc.].
Purport

Thinking oneself one with the Supreme is called ahaṅgrahopāsanā. Through ahaṅgrahopāsanā one does not become God, but he thinks of himself as qualitatively one with the Supreme. Understanding that as a spirit soul he is equal in quality to the supreme soul the way the water of a river is of the same nature as the water of the sea, one should meditate upon the Supreme Lord, as described in this verse, and seek His protection. The living entities are always subordinate to the Supreme. Consequently their duty is to always seek the mercy of the Lord in order to be protected by Him in all circumstances.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the Lord, whose feet are placed on the back of Garuḍa, whose eight hands with eight qualities hold the conch, disk, sword, shield, club, arrow, bow and noose, protect me on all sides. Having attained oneness with the Lord in meditation, like rivers entering the ocean, but still remaining separate, one should chant this mantra praying from one’s protection. “The eight qualities” refers to the eight siddhis.
Related lectures
Personal Guidance
Eight-armed and seated on Garuḍa, may the Lord protect me from all sides. Visualization of the Lord's specific weapons turns vague faith into precise sheltering.
Reflection Questions
  • Can I visualize the Lord's eight weapons with any specificity, or is my image of Him vague?
  • What 'specific weapon' do I most need from Him today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.13

↗
जलेषु मां रक्षतु मत्स्यमूर्ति- र्यादोगणेभ्यो वरुणस्य पाशात् । स्थलेषु मायावटुवामनोऽव्यात् त्रिविक्रम: खेऽवतु विश्वरूप: ॥ १३ ॥
jaleṣu māṁ rakṣatu matsya-mūrtir
[jaleshu maam rakshatu matsya-moortir]
yādo-gaṇebhyo varuṇasya pāśāt
[yaado-ganebhyo varunasya paashaat]
sthaleṣu māyāvaṭu-vāmano vyāt
[sthaleshu maayaavatu-vaamano vyaat]
trivikramaḥ khe vatu viśvarūpaḥ
[trivikramah khe vatu vishvaroopah]
Word-for-word
jaleṣu — in the water mām — me rakṣatu — protect matsya-mūrtiḥ — the Supreme Lord in the form of a great fish yādaḥ-gaṇebhyaḥ — from fierce aquatic animals varuṇasya — of the demigod known as Varuṇa pāśāt — from the arresting rope sthaleṣu — on the land māyā-vaṭu — the merciful form of the Lord as a dwarf vāmanaḥ — named Vāmanadeva avyāt — may He protect trivikramaḥ — Trivikrama, whose three gigantic steps took the three worlds from Bali khe — in the sky avatu — may the Lord protect viśvarūpaḥ — the gigantic universal form.
Blended reading (Sanskrit + English inline)
jaleṣu māṁ rakṣatu matsya-mūrtir
jaleṣu
in the water
mām
me
rakṣatu
protect
matsya-mūrtiḥ
the Supreme Lord in the form of a great fish
yādo-gaṇebhyo varuṇasya pāśāt
yādaḥ-gaṇebhyaḥ
from fierce aquatic animals
varuṇasya
of the demigod known as Varuṇa
pāśāt
from the arresting rope
sthaleṣu māyāvaṭu-vāmano vyāt
sthaleṣu
on the land
māyā-vaṭu
the merciful form of the Lord as a dwarf
vāmanaḥ
named Vāmanadeva
avyāt
may He protect
trivikramaḥ khe vatu viśvarūpaḥ
trivikramaḥ
Trivikrama, whose three gigantic steps took the three worlds from Bali
khe
in the sky
avatu
may the Lord protect
viśvarūpaḥ
the gigantic universal form.
May the Lord, who assumes the body of a great fish, protect me in the water from the fierce animals that are associates of the demigod Varuṇa. By expanding His illusory energy, the Lord assumed the form of the dwarf Vāmana. May Vāmana protect me on the land. Since the gigantic form of the Lord, Viśvarūpa, conquers the three worlds, may He protect me in the sky.
Purport

This mantra seeks the protection of the Supreme Personality of Godhead in the water, land and sky in His incarnations as the fish, Vāmanadeva and the Viśvarūpa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Matsya protect me in the water from the water creatures which are the noose of Varuṇa! May merciful Vāmana protect me on the land! May the universal form as Trivikrama protect me in the sky! Having prayed for general protection, one then utters mantras for protection by the Lord in forms as the presiding deity of particular places. Protect me from the aquatics which are the noose of Varuṇa.
Related lectures
Personal Guidance
May Matsya protect me in water from Varuṇa's beasts; may Vāmana, expanded from illusory energy, protect me on land. Different incarnations cover different domains of danger.
Reflection Questions
  • Which 'domain' of my life is least covered by my present worship?
  • What incarnation could I invoke to protect that specific area?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.14

↗
दुर्गेष्वटव्याजिमुखादिषु प्रभु: पायान्नृसिंहोऽसुरयूथपारि: । विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्न्यपतंश्च गर्भा: ॥ १४ ॥
durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ
[durgeshv atavy-aaji-mukhaadishu prabhuh]
pāyān nṛsiṁho ’sura-yūthapāriḥ
[paayaan nrisimho ’sura-yoothapaarih]
vimuñcato yasya mahāṭṭa-hāsaṁ
[vimunchato yasya mahaatta-haasam]
diśo vinedur nyapataṁś ca garbhāḥ
[disho vinedur nyapatamsh cha garbhaah]
Word-for-word
durgeṣu — in places where travel is very difficult aṭavi — in the dense forest āji-mukha-ādiṣu — on the war front and so on prabhuḥ — the Supreme Lord pāyāt — may He protect nṛsiṁhaḥ — Lord Nṛsiṁhadeva asura-yūthapa — of Hiraṇyakaśipu, the leader of the demons ariḥ — the enemy vimuñcataḥ — releasing yasya — of whom mahā-aṭṭa-hāsam — great and fearful laughing diśaḥ — all the directions vineduḥ — resounded through nyapatan — fell down ca — and garbhāḥ — the embryos of the wives of the demons.
Blended reading (Sanskrit + English inline)
durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ
durgeṣu
in places where travel is very difficult
aṭavi
in the dense forest
āji-mukha-ādiṣu
on the war front and so on
prabhuḥ
the Supreme Lord
pāyān nṛsiṁho ’sura-yūthapāriḥ
pāyāt
may He protect
nṛsiṁhaḥ
Lord Nṛsiṁhadeva
vimuñcato yasya mahāṭṭa-hāsaṁ
asura-yūthapa
of Hiraṇyakaśipu, the leader of the demons
diśo vinedur nyapataṁś ca garbhāḥ
ariḥ
the enemy
vimuñcataḥ
releasing
yasya
of whom
mahā-aṭṭa-hāsam
great and fearful laughing
diśaḥ
all the directions
vineduḥ
resounded through
nyapatan
fell down
ca
and
garbhāḥ
the embryos of the wives of the demons.
May Lord Nṛsiṁhadeva, who appeared as the enemy of Hiraṇyakaśipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Nṛsiṁha, enemy of Hiraṇyakaśipu, who, releasing a loud laugh, made the directions resound and caused abortions in the wives of the demons, protect me in difficult places, in the forest and on the battlefield. Ājimukha means a place where one faces battle.
Related lectures
Personal Guidance
May Nṛsiṁhadeva, whose laughter caused demon-wives to miscarry, protect me in every direction. Even fearsome forms of the Lord are shelters for the devotee.
Reflection Questions
  • Am I afraid of the fierce forms of God, or do I welcome them as protectors?
  • Whom in my life do I need Nṛsiṁha's roar to keep at bay?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.15

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रक्षत्वसौ माध्वनि यज्ञकल्प: स्वदंष्ट्रयोन्नीतधरो वराह: । रामोऽद्रिकूटेष्वथ विप्रवासे सलक्ष्मणोऽव्याद् भरताग्रजोऽस्मान् ॥ १५ ॥
rakṣatv asau mādhvani yajña-kalpaḥ
[rakshatv asau maadhvani yajna-kalpah]
sva-daṁṣṭrayonnīta-dharo varāhaḥ
[sva-damshtrayonneeta-dharo varaahah]
rāmo ’dri-kūṭeṣv atha vipravāse
[raamo ’dri-kooteshv atha vipravaase]
salakṣmaṇo ’vyād bharatāgrajo ’smān
[salakshmano ’vyaad bharataagrajo ’smaan]
Word-for-word
rakṣatu — may the Lord protect asau — that mā — me adhvani — on the street yajña-kalpaḥ — who is ascertained by performance of ritualistic ceremonies sva-daṁṣṭrayā — by His own tusk unnīta — raising dharaḥ — the planet earth varāhaḥ — Lord Boar rāmaḥ — Lord Rāma adri-kūṭeṣu — on the summits of the mountains atha — then vipravāse — in foreign countries sa-lakṣmaṇaḥ — with His brother Lakṣmaṇa avyāt — may He protect bharata-agrajaḥ — the elder brother of Mahārāja Bharata asmān — us.
Blended reading (Sanskrit + English inline)
rakṣatv asau mādhvani yajña-kalpaḥ
rakṣatu
may the Lord protect
asau
that
mā
me
adhvani
on the street
yajña-kalpaḥ
who is ascertained by performance of ritualistic ceremonies
sva-daṁṣṭrayonnīta-dharo varāhaḥ
sva-daṁṣṭrayā
by His own tusk
unnīta
raising
dharaḥ
the planet earth
varāhaḥ
Lord Boar
rāmo ’dri-kūṭeṣv atha vipravāse
rāmaḥ
Lord Rāma
salakṣmaṇo ’vyād bharatāgrajo ’smān
adri-kūṭeṣu
on the summits of the mountains
atha
then
vipravāse
in foreign countries
sa-lakṣmaṇaḥ
with His brother Lakṣmaṇa
avyāt
may He protect
bharata-agrajaḥ
the elder brother of Mahārāja Bharata
asmān
us.
The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Paraśurāma protect me on the tops of mountains, and may the elder brother of Bharata, Lord Rāmacandra, along with His brother Lakṣmaṇa, protect me in foreign countries.
Purport

There are three Rāmas. One Rāma is Paraśurāma (Jāmadāgnya), another Rāma is Lord Rāmacandra, and a third Rāma is Lord Balarāma. In this verse the words rāmo ’dri-kūṭeṣv atha indicate Lord Paraśurāma. The brother of Bharata Mahārāja and Lakṣmaṇa is Lord Rāmacandra.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the form of sacrifice, Varāha, who lifted the earth with his tusks, protect me on the road! May Paraśurāma protect me on the tops of mountains! May Rāma and Lakṣmaṇa protect me in foreign countries! Yajña-kalpaḥ means the form of sacrifice. Or it can mean “he who makes sacrifice possible.” Rāma is Paraśurāma.
Personal Guidance
Yajñeśvara, ascertained through sacrifice, raised the earth as Lord Boar from the waters. The Lord acts as the rescuer not only of souls but of the very ground we stand on.
Reflection Questions
  • What 'earth' (ground of my life) needs to be raised from the waters today?
  • Which sacrifice in my practice might invite Yajñeśvara to act?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.16

↗
मामुग्रधर्मादखिलात्प्रमादा- न्नारायण: पातु नरश्च हासात् । दत्तस्त्वयोगादथ योगनाथ: पायाद्गुणेश: कपिल: कर्मबन्धात् ॥ १६ ॥
mām ugra-dharmād akhilāt pramādān
[maam ugra-dharmaad akhilaat pramaadaan]
nārāyaṇaḥ pātu naraś ca hāsāt
[naaraayanah paatu narash cha haasaat]
dattas tv ayogād atha yoga-nāthaḥ
[dattas tv ayogaad atha yoga-naathah]
pāyād guṇeśaḥ kapilaḥ karma-bandhāt
[paayaad guneshah kapilah karma-bandhaat]
Word-for-word
mām — me ugra-dharmāt — from unnecessary religious principles akhilāt — from all kinds of activities pramādāt — which are enacted in madness nārāyaṇaḥ — Lord Nārāyaṇa pātu — may He protect naraḥ ca — and Nara hāsāt — from unnecessary pride dattaḥ — Dattātreya tu — of course ayogāt — from the path of false yoga atha — indeed yoga-nāthaḥ — the master of all mystic powers pāyāt — may He protect guṇa-īśaḥ — the master of all spiritual qualities kapilaḥ — Lord Kapila karma-bandhāt — from the bondage of fruitive activities.
Blended reading (Sanskrit + English inline)
mām ugra-dharmād akhilāt pramādān
mām
me
ugra-dharmāt
from unnecessary religious principles
akhilāt
from all kinds of activities
pramādāt
which are enacted in madness
nārāyaṇaḥ pātu naraś ca hāsāt
nārāyaṇaḥ
Lord Nārāyaṇa
pātu
may He protect
naraḥ ca
and Nara
hāsāt
from unnecessary pride
dattas tv ayogād atha yoga-nāthaḥ
dattaḥ
Dattātreya
tu
of course
ayogāt
from the path of false yoga
atha
indeed
yoga-nāthaḥ
the master of all mystic powers
pāyād guṇeśaḥ kapilaḥ karma-bandhāt
pāyāt
may He protect
guṇa-īśaḥ
the master of all spiritual qualities
kapilaḥ
Lord Kapila
karma-bandhāt
from the bondage of fruitive activities.
May Lord Nārāyaṇa protect me from unnecessarily following false religious systems and falling from my duties due to madness. May the Lord in His appearance as Nara protect me from unnecessary pride. May Lord Dattātreya, the master of all mystic power, protect me from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good qualities, protect me from the material bondage of fruitive activities.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Nārāyaṇa protect me from magic spells and from neglecting rules! May Nara protect me from pride! May Dattātreya, master of yoga, protect me from falling from yoga! May Kapila, master of qualities, protect me from the bondage of karma! He recites mantras to protect himself from obstacles caused by himself and caused by others in four verses. Ugra-dharmāt means “from cursing and spells.” Hāsāt means from pride. Ayogāt means “from falling from yoga.”
Related lectures
Personal Guidance
May Nārāyaṇa protect me from false religions and madness; Nara from pride; Dattātreya from yoga's pitfalls. The dangers of spiritual life are real and have their own divine guards.
Reflection Questions
  • Which spiritual danger am I most exposed to right now — false religion, madness, pride, or misuse of practice?
  • Whose protection have I not yet asked for there?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.17

↗
सनत्कुमारोऽवतु कामदेवा- द्धयशीर्षा मां पथि देवहेलनात् । देवर्षिवर्य: पुरुषार्चनान्तरात् कूर्मो हरिर्मां निरयादशेषात् ॥ १७ ॥
sanat-kumāro ’vatu kāmadevād
[sanat-kumaaro ’vatu kaamadevaad]
dhayaśīrṣā māṁ pathi deva-helanāt
[dhayasheershaa maam pathi deva-helanaat]
devarṣi-varyaḥ puruṣārcanāntarāt
[devarshi-varyah purushaarchanaantaraat]
kūrmo harir māṁ nirayād aśeṣāt
[koormo harir maam nirayaad asheshaat]
Word-for-word
sanat-kumāraḥ — the great brahmacārī named Sanat-kumāra avatu — may he protect kāma-devāt — from the hands of Cupid or lusty desire haya-śīrṣā — Lord Hayagrīva, the incarnation of the Lord whose head is like that of a horse mām — me pathi — on the path deva-helanāt — from neglecting to offer respectful obeisances to brāhmaṇas, Vaiṣṇavas and the Supreme Lord devarṣi-varyaḥ — the best of the saintly sages, Nārada puruṣa-arcana-antarāt — from the offenses in worshiping the Deity kūrmaḥ — Lord Kūrma, the tortoise hariḥ — the Supreme Personality of Godhead mām — me nirayāt — from hell aśeṣāt — unlimited.
Blended reading (Sanskrit + English inline)
sanat-kumāro ’vatu kāmadevād
sanat-kumāraḥ
the great brahmacārī named Sanat-kumāra
avatu
may he protect
kāma-devāt
from the hands of Cupid or lusty desire
dhayaśīrṣā māṁ pathi deva-helanāt
haya-śīrṣā
Lord Hayagrīva, the incarnation of the Lord whose head is like that of a horse
mām
me
pathi
on the path
deva-helanāt
from neglecting to offer respectful obeisances to brāhmaṇas, Vaiṣṇavas and the Supreme Lord
devarṣi-varyaḥ puruṣārcanāntarāt
devarṣi-varyaḥ
the best of the saintly sages, Nārada
puruṣa-arcana-antarāt
from the offenses in worshiping the Deity
kūrmo harir māṁ nirayād aśeṣāt
kūrmaḥ
Lord Kūrma, the tortoise
hariḥ
the Supreme Personality of Godhead
mām
me
nirayāt
from hell
aśeṣāt
unlimited.
May Sanat-kumāra protect me from lusty desires. As I begin some auspicious activity, may Lord Hayagrīva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord. May Devarṣi Nārada protect me from committing offenses in worshiping the Deity, and may Lord Kūrma, the tortoise, protect me from falling to the unlimited hellish planets.
Purport

Lusty desires are very strong in everyone, and they are the greatest impediment to the discharge of devotional service. Therefore those who are very much influenced by lusty desires are advised to take shelter of Sanat-kumāra, the great brahmacārī devotee. Nārada Muni, who is the guide for arcana, is the author of the Nārada-pañcarātra, which prescribes the regulative principles for worshiping the Deity. Everyone engaged in Deity worship, whether at home or in the temple, should always seek the mercy of Devarṣi Nārada in order to avoid the thirty-two offenses while worshiping the Deity. These offenses in Deity worship are mentioned in The Nectar of Devotion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Sanat-kumāra protect me from lust. May Hayagrīva protect me from neglecting to offer obeisances to the Supreme Lord when going on a path. May Nārada protect me from committing offenses while worshiping the deity, and may Kūrma, the tortoise, protect me from falling to the unlimited hellish planets. Kāmadevāt means from the impulse of lust. Pathi deva-helanāt means “not offering respects to the Lord while going on a path.” Puruṣārcanāntarāt means “from faults in worshipping.” This refers to the thirty-two offenses to the deity.
Related lectures
Personal Guidance
May Sanat-kumāra protect from lust, Hayagrīva from neglecting obeisances, Nārada from offenses. Each obstacle on the bhakti path has a named protector.
Reflection Questions
  • Which named protector matches my most chronic obstacle?
  • Can I form a relationship with that protector specifically?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.18

↗
धन्वन्तरिर्भगवान् पात्वपथ्याद् द्वन्द्वाद् भयाद‍ृषभो निर्जितात्मा । यज्ञश्च लोकादवताज्जनान्ताद् बलो गणात् क्रोधवशादहीन्द्र: ॥ १८ ॥
dhanvantarir bhagavān pātv apathyād
[dhanvantarir bhagavaan paatv apathyaad]
dvandvād bhayād ṛṣabho nirjitātmā
[dvandvaad bhayaad rishabho nirjitaatmaa]
yajñaś ca lokād avatāj janāntād
[yajnash cha lokaad avataaj janaantaad]
balo gaṇāt krodha-vaśād ahīndraḥ
[balo ganaat krodha-vashaad aheendrah]
Word-for-word
dhanvantariḥ — the incarnation Dhanvantari, the physician bhagavān — the Supreme Personality of Godhead pātu — may He protect me apathyāt — from things injurious to the health, such as meat and intoxicants dvandvāt — from duality bhayāt — from fear ṛṣabhaḥ — Lord Ṛṣabhadeva nirjita-ātmā — who fully controlled his mind and self yajñaḥ — Yajña ca — and lokāt — from the defamation of the populace avatāt — may He protect jana-antāt — from dangerous positions created by other people balaḥ — Lord Balarāma gaṇāt — from the hordes of krodha-vaśāt — the angry serpents ahīndraḥ — Lord Balarāma in the form of the serpent Śeṣa Nāga.
Blended reading (Sanskrit + English inline)
dhanvantarir bhagavān pātv apathyād
dhanvantariḥ
the incarnation Dhanvantari, the physician
bhagavān
the Supreme Personality of Godhead
pātu
may He protect me
apathyāt
from things injurious to the health, such as meat and intoxicants
dvandvād bhayād ṛṣabho nirjitātmā
dvandvāt
from duality
bhayāt
from fear
ṛṣabhaḥ
Lord Ṛṣabhadeva
nirjita-ātmā
who fully controlled his mind and self
yajñaś ca lokād avatāj janāntād
yajñaḥ
Yajña
ca
and
lokāt
from the defamation of the populace
avatāt
may He protect
jana-antāt
from dangerous positions created by other people
balo gaṇāt krodha-vaśād ahīndraḥ
balaḥ
Lord Balarāma
gaṇāt
from the hordes of
krodha-vaśāt
the angry serpents
ahīndraḥ
Lord Balarāma in the form of the serpent Śeṣa Nāga.
May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.
Purport

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard. Since Lord Viṣṇu is the Supersoul of all living entities, if He likes He can save us from adhibhautika disturbances, disturbances from other living entities. Lord Balarāma is the Śeṣa incarnation, and therefore He can save us from angry serpents or envious persons, who are always ready to attack.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Dhanvantari protect me from food which causes illness! May Ṛṣabhadeva, who conquered his inner and outer senses, protect me from fear produced by the dualities! May Yajña protect me from defamation! May Balarāma protect me from injury caused by others! Śeṣa protect me from envious serpents. Lokāt means from rumors. Janāntāt means “from injury caused by people.” Another version has kṛtāntāt. Krodhavacāt gaṇāt means “from snakes.” Ahīṇdraḥ is Śeṣa.
Related lectures
Personal Guidance
May Dhanvantari protect me from bad food and illness; Ṛṣabhadeva from fear of inner and outer senses. Health and self-mastery each have their incarnational guardians.
Reflection Questions
  • What 'bad food' (literal or metaphorical) am I still consuming that Dhanvantari could help me give up?
  • Where do my senses most need Ṛṣabhadeva's conquest?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.19

↗
द्वैपायनो भगवानप्रबोधाद् बुद्धस्तु पाषण्डगणप्रमादात् । कल्कि: कले: कालमलात् प्रपातु धर्मावनायोरुकृतावतार: ॥ १९ ॥
dvaipāyano bhagavān aprabodhād
[dvaipaayano bhagavaan aprabodhaad]
buddhas tu pāṣaṇḍa-gaṇa-pramādāt
[buddhas tu paashanda-gana-pramaadaat]
kalkiḥ kaleḥ kāla-malāt prapātu
[kalkih kaleh kaala-malaat prapaatu]
dharmāvanāyoru-kṛtāvatāraḥ
[dharmaavanaayoru-kritaavataarah]
Word-for-word
dvaipāyanaḥ — Śrīla Vyāsadeva, the giver of all Vedic knowledge bhagavān — the most powerful incarnation of the Supreme Personality of Godhead aprabodhāt — from ignorance of the śāstra buddhaḥ tu — also Lord Buddha pāṣaṇḍa-gaṇa — of atheists creating disillusionment for innocent persons pramādāt — from the madness kalkiḥ — Lord Kalki, the incarnation of Keśava kaleḥ — of this Kali-yuga kāla-malāt — from the darkness of the age prapātu — may He protect dharma-avanāya — for the protection of religious principles uru — very great kṛta-avatāraḥ — who took an incarnation.
Blended reading (Sanskrit + English inline)
dvaipāyano bhagavān aprabodhād
dvaipāyanaḥ
Śrīla Vyāsadeva, the giver of all Vedic knowledge
bhagavān
the most powerful incarnation of the Supreme Personality of Godhead
aprabodhāt
from ignorance of the śāstra
buddhas tu pāṣaṇḍa-gaṇa-pramādāt
buddhaḥ tu
also Lord Buddha
pāṣaṇḍa-gaṇa
of atheists creating disillusionment for innocent persons
pramādāt
from the madness
kalkiḥ kaleḥ kāla-malāt prapātu
kalkiḥ
Lord Kalki, the incarnation of Keśava
kaleḥ
of this Kali-yuga
kāla-malāt
from the darkness of the age
prapātu
may He protect
dharmāvanāyoru-kṛtāvatāraḥ
dharma-avanāya
for the protection of religious principles
uru
very great
kṛta-avatāraḥ
who took an incarnation.
May the Personality of Godhead in His incarnation as Vyāsadeva protect me from all kinds of ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme Personality of Godhead, who appeared as an incarnation to protect religious principles, protect me from the dirt of the Age of Kali.
Purport

This verse mentions various incarnations of the Supreme Personality of Godhead who appear for various purposes. Śrīla Vyāsadeva, Mahāmuni, compiled the Vedic literature for the benefit of all human society. If one wants to be protected from the reactions of ignorance even in this Age of Kali, one may consult the books left by Śrīla Vyāsadeva, namely the four Vedas ( Sāma, Yajur, Ṛg and Atharva ), the 108 Upaniṣads, Vedānta-sūtra ( Brahma-sūtra ), Mahābhārata, Śrīmad-Bhāgavatam Mahā-Purāṇa (Vyāsadeva’s commentary on the Brahma-sūtra ) and the other seventeen Purāṇas. Only by the mercy of Śrīla Vyāsadeva do we have so many volumes of transcendental knowledge to save us from the clutches of ignorance.

As described by Śrīla Jayadeva Gosvāmī in his Daśāvatāra-stotra, Lord Buddha apparently decried the Vedic knowledge:

nindasi yajña-vidher ahaha śruti-jātaṁ sadaya-hṛdaya-darśita-paśu-ghātam keśava dhṛta-buddha-śarīra jaya jagad-īśa hare

The mission of Lord Buddha was to save people from the abominable activity of animal killing and to save the poor animals from being unnecessarily killed. When pāṣaṇḍīs were cheating by killing animals on the plea of sacrificing them in Vedic yajñas, the Lord said, “If the Vedic injunctions allow animal killing, I do not accept the Vedic principles.” Thus he actually saved people who acted according to Vedic principles. One should therefore surrender to Lord Buddha so that he can help one avoid misusing the injunctions of the Vedas.

The Kalki avatāra is the fierce incarnation who vanquishes the class of the atheists born in this Age of Kali. Now, in the beginning of Kali-yuga, many irreligious principles are in effect, and as Kali-yuga advances, many pseudo religious principles will certainly be introduced, and people will forget the real religious principles enunciated by Lord Kṛṣṇa before the beginning of Kali-yuga, namely principles of surrender unto the lotus feet of the Lord. Unfortunately, because of Kali-yuga, foolish people do not surrender to the lotus feet of Kṛṣṇa. Even most people who claim to belong to the Vedic system of religion are actually opposed to the Vedic principles. Every day they manufacture a new type of dharma on the plea that whatever one manufactures is also a path of liberation. Atheistic men generally say, yata mata tata patha. According to this view, there are hundreds and thousands of different opinions in human society, and each opinion is a valid religious principle. This philosophy of rascals has killed the religious principles mentioned in the Vedas, and such philosophies will become increasingly influential as Kali-yuga progresses. In the last stage of Kali-yuga, Kalkideva, the fierce incarnation of Keśava, will descend to kill all the atheists and will save only the devotees of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Vyāsadeva protect me from ignorance! May Buddha protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles! May Kalki, who appears to protect religious principles, protect me from Kali, the form of contaminated time! Kālammalāt means “from Kali, the contaminated form of time.” Kalki is described.
Related lectures
Personal Guidance
May Vyāsadeva protect me from Vedic ignorance, and Buddhadeva from anti-Vedic conduct and atheism. Even seeming opposites within tradition each have their protective face.
Reflection Questions
  • Where am I ignorant of Vedic knowledge I could be learning?
  • Where am I drifting toward atheism in practice, even while claiming faith?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.20

↗
मां केशवो गदया प्रातरव्याद् गोविन्द आसङ्गवमात्तवेणु: । नारायण: प्राह्ण उदात्तशक्ति- र्मध्यन्दिने विष्णुररीन्द्रपाणि: ॥ २० ॥
māṁ keśavo gadayā prātar avyād
[maam keshavo gadayaa praatar avyaad]
govinda āsaṅgavam ātta-veṇuḥ
[govinda aasangavam aatta-venuh]
nārāyaṇaḥ prāhṇa udātta-śaktir
[naaraayanah praahna udaatta-shaktir]
madhyan-dine viṣṇur arīndra-pāṇiḥ
[madhyan-dine vishnur areendra-paanih]
Word-for-word
mām — me keśavaḥ — Lord Keśava gadayā — by His club prātaḥ — in the morning hours avyāt — may He protect govindaḥ — Lord Govinda āsaṅgavam — during the second part of the day ātta-veṇuḥ — holding His flute nārāyaṇaḥ — Lord Nārāyaṇa with four hands prāhṇaḥ — during the third part of the day udātta-śaktiḥ — controlling different types of potencies madhyam-dine — during the fourth part of the day viṣṇuḥ — Lord Viṣṇu arīndra-pāṇiḥ — bearing the disc in His hand to kill the enemies.
Blended reading (Sanskrit + English inline)
māṁ keśavo gadayā prātar avyād
mām
me
keśavaḥ
Lord Keśava
gadayā
by His club
prātaḥ
in the morning hours
avyāt
may He protect
govinda āsaṅgavam ātta-veṇuḥ
govindaḥ
Lord Govinda
āsaṅgavam
during the second part of the day
ātta-veṇuḥ
holding His flute
nārāyaṇaḥ prāhṇa udātta-śaktir
nārāyaṇaḥ
Lord Nārāyaṇa with four hands
prāhṇaḥ
during the third part of the day
udātta-śaktiḥ
controlling different types of potencies
madhyan-dine viṣṇur arīndra-pāṇiḥ
madhyam-dine
during the fourth part of the day
viṣṇuḥ
Lord Viṣṇu
arīndra-pāṇiḥ
bearing the disc in His hand to kill the enemies.
May Lord Keśava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day. May Lord Nārāyaṇa, who is equipped with all potencies, protect me in the third part of the day, and may Lord Viṣṇu, who carries a disc to kill His enemies, protect me in the fourth part of the day.
Purport

According to Vedic astronomical calculations, day and night are each divided into thirty ghaṭikās (twenty-four minutes), instead of twelve hours. Generally, each day and each night is divided into six parts consisting of five ghaṭikās. In each of these six portions of the day and night, the Lord may be addressed for protection according to different names. Lord Keśava, the proprietor of the holy place of Mathurā, is the Lord of the first portion of the day, and Govinda, the Lord of Vṛndāvana, is the master of the second portion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Keśava protect me with his club in the first portion of the day, and may Govinda, who is always engaged in playing his flute, protect me in the second portion of the day. May Lord Nārāyaṇa, who is equipped with all potencies, protect me in the third part of the day, and may Lord Viṣṇu, who carries a disc to kill his enemies, protect me in the fourth part of the day. He recites mantras for protection during different times, through the presiding deities of those times, in three verses. Keśava is the lord of Mathurā. Prātardina lasts until end of the fifth ghaṭikā from sunrise. [Note: A ghaṭikā is twenty-four minutes.] Govinda is the Lord of Vṛndavana. Āsaṅgava starts from the sixth ghaṭikā and lasts till the tenth ghaṭikā . Prāhna lasts from the eleventh ghaṭikā until the fifteenth ghaṭikā. Madhyandina (noon) lasts from the sixteen ghaṭikā to the twentieth ghaṭikā.
Related lectures
Personal Guidance
Keśava with His club guards the first part of day; Govinda with His flute the second; Nārāyaṇa the third. The day is mapped to particular forms of the Lord at watchful posts.
Reflection Questions
  • Do I greet each part of my day as a watched shift, or as my own to manage?
  • Which 'part of the day' is least sanctified in my routine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.21

↗
देवोऽपराह्णे मधुहोग्रधन्वा सायं त्रिधामावतु माधवो माम् । दोषे हृषीकेश उतार्धरात्रे निशीथ एकोऽवतु पद्मनाभ: ॥ २१ ॥
devo ’parāhṇe madhu-hogradhanvā
[devo ’paraahne madhu-hogradhanvaa]
sāyaṁ tri-dhāmāvatu mādhavo mām
[saayam tri-dhaamaavatu maadhavo maam]
doṣe hṛṣīkeśa utārdha-rātre
[doshe hrisheekesha utaardha-raatre]
niśītha eko ’vatu padmanābhaḥ
[nisheetha eko ’vatu padmanaabhah]
Word-for-word
devaḥ — the Lord aparāhṇe — in the fifth part of the day madhu-hā — named Madhusūdana ugra-dhanvā — bearing the very fearful bow known as Śārṅga sāyam — the sixth part of the day tri-dhāmā — manifesting as the three deities Brahmā, Viṣṇu and Maheśvara avatu — may He protect mādhavaḥ — named Mādhava mām — me doṣe — during the first portion of the night hṛṣīkeśaḥ — Lord Hṛṣīkeśa uta — also ardha-rātre — during the second part of the night niśīthe — during the third part of the night ekaḥ — alone avatu — may He protect padmanābhaḥ — Lord Padmanābha.
Blended reading (Sanskrit + English inline)
devo ’parāhṇe madhu-hogradhanvā
devaḥ
the Lord
aparāhṇe
in the fifth part of the day
madhu-hā
named Madhusūdana
ugra-dhanvā
bearing the very fearful bow known as Śārṅga
sāyaṁ tri-dhāmāvatu mādhavo mām
sāyam
the sixth part of the day
tri-dhāmā
manifesting as the three deities Brahmā, Viṣṇu and Maheśvara
avatu
may He protect
mādhavaḥ
named Mādhava
mām
me
doṣe hṛṣīkeśa utārdha-rātre
doṣe
during the first portion of the night
hṛṣīkeśaḥ
Lord Hṛṣīkeśa
uta
also
ardha-rātre
during the second part of the night
niśītha eko ’vatu padmanābhaḥ
niśīthe
during the third part of the night
ekaḥ
alone
avatu
may He protect
padmanābhaḥ
Lord Padmanābha.
May Lord Madhusūdana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, may Lord Mādhava, appearing as Brahmā, Viṣṇu and Maheśvara, protect me, and in the beginning of night may Lord Hṛṣīkeśa protect me. At the dead of night [in the second and third parts of night] may Lord Padmanābha alone protect me.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Madhusūdana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, the sixth part of the day, may Mādhava, who is eternity, knowledge and bliss, protect me, and during pradoṣa may Hṛṣīkeśa protect me. May Padmanābha alone protect me during ārdha-ratra and niśītha. Aparāhna lasts from the twenty-first ghaṭikā to the twenty-fifth ghaṭikā. Sāyam or evening lasts from the twenty-sixth ghaṭikā to the thirtieth ghaṭikā. Tri-dhāmā means the Lord with three forms: eternity, knowledge and bliss. Having recited mantras for protection during the day divided into six parts, he now recites mantras for protection during the five parts of the night. Doṣa or pradoṣa lasts till the end of the fourth ghaṭikā of the night. From the fifth to the fourteen ghaṭikā is ardharātra (midnight), since midnight is included in it. The fifteenth and sixteenth ghaṭikās are niśītha.
Related lectures
Personal Guidance
Madhusūdana guards the fifth part; Mādhava (as Brahmā-Viṣṇu-Maheśvara) evening; Hṛṣīkeśa early night. The Lord's protection is timed, not vague.
Reflection Questions
  • Do I observe transitions of the day as sacred or just biological?
  • What practice could honor the evening shift specifically?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.22

↗
श्रीवत्सधामापररात्र ईश: प्रत्यूष ईशोऽसिधरो जनार्दन: । दामोदरोऽव्यादनुसन्ध्यं प्रभाते विश्वेश्वरो भगवान् कालमूर्ति: ॥ २२ ॥
śrīvatsa-dhāmāpara-rātra īśaḥ
[shreevatsa-dhaamaapara-raatra eeshah]
pratyūṣa īśo ’si-dharo janārdanaḥ
[pratyoosha eesho ’si-dharo janaardanah]
dāmodaro ’vyād anusandhyaṁ prabhāte
[daamodaro ’vyaad anusandhyam prabhaate]
viśveśvaro bhagavān kāla-mūrtiḥ
[vishveshvaro bhagavaan kaala-moortih]
Word-for-word
śrīvatsa-dhāmā — the Lord, on whose chest the mark of Śrīvatsa is resting apara-rātre — in the fourth part of the night īśaḥ — the Supreme Lord pratyūṣe — in the end of the night īśaḥ — the Supreme Lord asi-dharaḥ — carrying a sword in the hand janārdanaḥ — Lord Janārdana dāmodaraḥ — Lord Dāmodara avyāt — may He protect anusandhyam — during each junction or twilight prabhāte — in the early morning (the sixth part of the night) viśva-īśvaraḥ — the Lord of the whole universe bhagavān — the Supreme Personality of Godhead kāla-mūrtiḥ — the personification of time.
Blended reading (Sanskrit + English inline)
śrīvatsa-dhāmāpara-rātra īśaḥ
śrīvatsa-dhāmā
the Lord, on whose chest the mark of Śrīvatsa is resting
apara-rātre
in the fourth part of the night
īśaḥ
the Supreme Lord
pratyūṣa īśo ’si-dharo janārdanaḥ
pratyūṣe
in the end of the night
īśaḥ
the Supreme Lord
asi-dharaḥ
carrying a sword in the hand
janārdanaḥ
Lord Janārdana
dāmodaro ’vyād anusandhyaṁ prabhāte
dāmodaraḥ
Lord Dāmodara
viśveśvaro bhagavān kāla-mūrtiḥ
avyāt
may He protect
anusandhyam
during each junction or twilight
prabhāte
in the early morning (the sixth part of the night)
viśva-īśvaraḥ
the Lord of the whole universe
bhagavān
the Supreme Personality of Godhead
kāla-mūrtiḥ
the personification of time.
May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night [during the last four ghaṭikās of night]. May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the Supreme Lord, who bears the Śrīvatsa on his chest, protect me during apara-rātra. May Janārdana, who carries a sword in his hand, protect me at the end of night, pratyūṣa. May Dāmodara protect me at dawn, and may Lord Viśveśvara protect me during the junctions of day and night. Śrīvatsa-dhāmā means the Lord has Śrīvatsa on his body. Apara-rātra lasts from niśītha to pratyuṣa [Note: This would be from the seventeenth to twenty-fifth ghaṭikā. Pratyuṣa would from the twenty-sixth to thirtieth ghaṭikā. This is assuming day and night are equal in time. ]. Pratyuṣa consist of four ghaṭikās at the end of night. Anusandhya means the junctures of day and night (sunrise and sunset).
Related lectures
Personal Guidance
Padmanābha (the Śrīvatsa-bearer) guards from midnight to dawn; Janārdana with His sword at last night. Even the darkest hours have specific divine watchers.
Reflection Questions
  • When I wake in the night, do I remember who is watching that hour?
  • What would midnight prayer look like for me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.23

↗
चक्रं युगान्तानलतिग्मनेमि भ्रमत् समन्ताद् भगवत्प्रयुक्तम् । दन्दग्धि दन्दग्ध्यरिसैन्यमाशु कक्षं यथा वातसखो हुताश: ॥ २३ ॥
cakraṁ yugāntānala-tigma-nemi
[chakram yugaantaanala-tigma-nemi]
bhramat samantād bhagavat-prayuktam
[bhramat samantaad bhagavat-prayuktam]
dandagdhi dandagdhy ari-sainyam āśu
[dandagdhi dandagdhy ari-sainyam aashu]
kakṣaṁ yathā vāta-sakho hutāśaḥ
[kaksham yathaa vaata-sakho hutaashah]
Word-for-word
cakram — the disc of the Lord yuga-anta — at the end of the millennium anala — like the fire of devastation tigma-nemi — with a sharp rim bhramat — wandering samantāt — on all sides bhagavat-prayuktam — being engaged by the Lord dandagdhi dandagdhi — please burn completely, please burn completely ari-sainyam — the army of our enemies āśu — immediately kakṣam — dry grass yathā — like vāta-sakhaḥ — the friend of the wind hutāśaḥ — blazing fire.
Blended reading (Sanskrit + English inline)
cakraṁ yugāntānala-tigma-nemi
cakram
the disc of the Lord
yuga-anta
at the end of the millennium
anala
like the fire of devastation
tigma-nemi
with a sharp rim
bhramat samantād bhagavat-prayuktam
bhramat
wandering
samantāt
on all sides
bhagavat-prayuktam
being engaged by the Lord
dandagdhi dandagdhy ari-sainyam āśu
dandagdhi dandagdhi
please burn completely, please burn completely
ari-sainyam
the army of our enemies
āśu
immediately
kakṣaṁ yathā vāta-sakho hutāśaḥ
kakṣam
dry grass
yathā
like
vāta-sakhaḥ
the friend of the wind
hutāśaḥ
blazing fire.
Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarśana cakra burn our enemies to ashes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord’s cakra, with edges sharp like the fire of devastation, wanders everywhere. Burn up the armies of the enemy, just as fire, friend of the wind, burns dry grass! In four verses he recites mantras for protection by the Lord’s cakra. The cakra has a sharp edge like the fire at time of universal destruction. It moves everywhere, engaged by the Lord. Please burn up the armies of the enemy, just as fire burns dry grass (kakṣam).
Personal Guidance
May the Lord's discus, set in motion and wandering all directions, scorch enemies as fire scorches dry stubble. The Sudarśana is not a static symbol — it is an active agent.
Reflection Questions
  • Do I believe sacred 'objects' have agency, or treat them as decoration?
  • What 'stubble' in my life needs the discus to burn?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.24

↗
गदेऽशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि । कुष्माण्डवैनायकयक्षरक्षो- भूतग्रहांश्चूर्णय चूर्णयारीन् ॥ २४ ॥
gade ’śani-sparśana-visphuliṅge
[gade ’shani-sparshana-visphulinge]
niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi
[nishpindhi nishpindhy ajita-priyaasi]
kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo-
[kushmaanda-vainaayaka-yaksha-raksho-]
bhūta-grahāṁś cūrṇaya cūrṇayārīn
[bhoota-grahaamsh choornaya choornayaareen]
Word-for-word
gade — O club in the hands of the Supreme Personality of Godhead aśani — like thunderbolts sparśana — whose touch visphuliṅge — giving off sparks of fire niṣpiṇḍhi niṣpiṇḍhi — pound to pieces, pound to pieces ajita-priyā — very dear to the Supreme Personality of Godhead asi — you are kuṣmāṇḍa — imps named Kuṣmāṇḍas vaināyaka — ghosts named Vaināyakas yakṣa — ghosts named Yakṣas rakṣaḥ — ghosts named Rākṣasas bhūta — ghosts named Bhūtas grahān — and evil demons named Grahas cūrṇaya — pulverize cūrṇaya — pulverize arīn — my enemies.
Blended reading (Sanskrit + English inline)
gade ’śani-sparśana-visphuliṅge
gade
O club in the hands of the Supreme Personality of Godhead
niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi
aśani
like thunderbolts
sparśana
whose touch
visphuliṅge
giving off sparks of fire
niṣpiṇḍhi niṣpiṇḍhi
pound to pieces, pound to pieces
ajita-priyā
very dear to the Supreme Personality of Godhead
asi
you are
kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo-
kuṣmāṇḍa
imps named Kuṣmāṇḍas
vaināyaka
ghosts named Vaināyakas
yakṣa
ghosts named Yakṣas
rakṣaḥ
ghosts named Rākṣasas
bhūta-grahāṁś cūrṇaya cūrṇayārīn
bhūta
ghosts named Bhūtas
grahān
and evil demons named Grahas
cūrṇaya
pulverize
cūrṇaya
pulverize
arīn
my enemies.
O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas, Bhūtas and Grahas. Please pulverize them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O club! Giver of sparks as strong as lightning bolts! You are dear to the Lord! Tear up the Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas, ghosts and spirits. Pulverize my enemies! O club, from which sparks emanate whose touch is like lightning! Pulverize (niṣpiṇḍhi) the Kuṣmaṇḍas!
Personal Guidance
O club producing thunderbolt-sparks, dear to the Lord — I too am His servant — please pound the evil. The shield-prayer addresses the weapons themselves as living personalities.
Reflection Questions
  • Do I speak to the Lord's instruments as living, or only to Him in the abstract?
  • What 'evil' would I name for the club to break?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.25

↗
त्वं यातुधानप्रमथप्रेतमातृ- पिशाचविप्रग्रहघोरद‍ृष्टीन् । दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनोऽरेर्हृदयानि कम्पयन् ॥ २५ ॥
tvaṁ yātudhāna-pramatha-preta-mātṛ-
[tvam yaatudhaana-pramatha-preta-maatri-]
piśāca-vipragraha-ghora-dṛṣṭīn
[pishaacha-vipragraha-ghora-drishteen]
darendra vidrāvaya kṛṣṇa-pūrito
[darendra vidraavaya krishna-poorito]
bhīma-svano ’rer hṛdayāni kampayan
[bheema-svano ’rer hridayaani kampayan]
Word-for-word
tvam — you yātudhāna — Rākṣasas pramatha — Pramathas preta — Pretas mātṛ — Mātās piśāca — Piśācas vipra-graha — brāhmaṇa ghosts ghora-dṛṣṭīn — who have very fearful eyes darendra — O Pāñcajanya, the conchshell in the hands of the Lord vidrāvaya — drive away kṛṣṇa-pūritaḥ — being filled with air from the mouth of Kṛṣṇa bhīma-svanaḥ — sounding extremely fearful areḥ — of the enemy hṛdayāni — the cores of the hearts kampayan — causing to tremble.
Blended reading (Sanskrit + English inline)
tvaṁ yātudhāna-pramatha-preta-mātṛ-
tvam
you
yātudhāna
Rākṣasas
pramatha
Pramathas
preta
Pretas
mātṛ
Mātās
piśāca-vipragraha-ghora-dṛṣṭīn
piśāca
Piśācas
vipra-graha
brāhmaṇa ghosts
ghora-dṛṣṭīn
who have very fearful eyes
darendra vidrāvaya kṛṣṇa-pūrito
darendra
O Pāñcajanya, the conchshell in the hands of the Lord
vidrāvaya
drive away
kṛṣṇa-pūritaḥ
being filled with air from the mouth of Kṛṣṇa
bhīma-svano ’rer hṛdayāni kampayan
bhīma-svanaḥ
sounding extremely fearful
areḥ
of the enemy
hṛdayāni
the cores of the hearts
kampayan
causing to tremble.
O best of conchshells, O Pāñcajanya in the hands of the Lord, you are always filled with the breath of Lord Kṛṣṇa. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Rākṣasas, pramatha ghosts, Pretas, Mātās, Piśācas and brāhmaṇa ghosts with fearful eyes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O conch! Filled with air by Kṛṣṇa and sounding fearsome, you cause the hearts of the enemy to tremble. Drive away the Yātudhānas, Pramathas, Pretas, Māṭrs, Piśācas, and terrifying brāhmaṇa ghosts. Darendra means O Pāñcajanya!
Personal Guidance
O Pāñcajanya, filled with Kṛṣṇa's breath, you make enemies tremble. Even sound, charged by the Lord's breath, is a weapon.
Reflection Questions
  • Where could the sound of the Lord's name displace fear in my space?
  • When did I last let chanting break the silence rather than fill it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.26

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त्वं तिग्मधारासिवरारिसैन्य- मीशप्रयुक्तो मम छिन्धि छिन्धि । चक्षूंषि चर्मञ्छतचन्द्र छादय द्विषामघोनां हर पापचक्षुषाम् ॥ २६ ॥
tvaṁ tigma-dhārāsi-varāri-sainyam
[tvam tigma-dhaaraasi-varaari-sainyam]
īśa-prayukto mama chindhi chindhi
[eesha-prayukto mama chindhi chindhi]
cakṣūṁṣi carmaṣ chata-candra chādaya
[chakshoomshi charmash chata-chandra chaadaya]
dviṣām aghonāṁ hara pāpa-cakṣuṣām
[dvishaam aghonaam hara paapa-chakshushaam]
Word-for-word
tvam — you tigma-dhāra-asi-vara — O best of swords possessing very sharp blades ari-sainyam — the soldiers of the enemy īśa-prayuktaḥ — being engaged by the Supreme Personality of Godhead mama — my chindhi chindhi — chop to pieces, chop to pieces cakṣūṁṣi — the eyes carman — O shield śata-candra — possessing brilliant circles like a hundred moons chādaya — please cover dviṣām — of those who are envious of me aghonām — who are completely sinful hara — please take away pāpa-cakṣuṣām — of those whose eyes are very sinful.
Blended reading (Sanskrit + English inline)
tvaṁ tigma-dhārāsi-varāri-sainyam
tvam
you
tigma-dhāra-asi-vara
O best of swords possessing very sharp blades
ari-sainyam
the soldiers of the enemy
īśa-prayuktaḥ
being engaged by the Supreme Personality of Godhead
īśa-prayukto mama chindhi chindhi
mama
my
chindhi chindhi
chop to pieces, chop to pieces
cakṣūṁṣi carmaṣ chata-candra chādaya
cakṣūṁṣi
the eyes
carman
O shield
dviṣām aghonāṁ hara pāpa-cakṣuṣām
śata-candra
possessing brilliant circles like a hundred moons
chādaya
please cover
dviṣām
of those who are envious of me
aghonām
who are completely sinful
hara
please take away
pāpa-cakṣuṣām
of those whose eyes are very sinful.
O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O sharp blade! O best of swords! Employed by the Lord, cut the troops of my enemy! O shield with a hundred eyes! Cover the eyes of the sinful enemies. Cover the eyes of the sinful men! O sharp blade! O best of swords (asi-vara)! O shield endowed with a hundred moon symbols! Cover the eyes of the sinful enemies.
Personal Guidance
O sword, cut enemy soldiers to pieces; O shield of a hundred brilliant moon-circles, cover my opponents' eyes. The mantra requests specific battlefield actions, not vague help.
Reflection Questions
  • Have I learned to ask for specific outcomes in prayer rather than only general blessings?
  • Where is the battlefield in my life where I would request specific divine cuts?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.27-28

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यन्नो भयं ग्रहेभ्योऽभूत् केतुभ्यो नृभ्य एव च । सरीसृपेभ्यो दंष्ट्रिभ्यो भूतेभ्योंहोभ्य एव च ॥ २७ ॥ सर्वाण्येतानि भगवन्नामरूपानुकीर्तनात् । प्रयान्तु सङ्‌क्षयं सद्यो ये न: श्रेय:प्रतीपका: ॥ २८ ॥
yan no bhayaṁ grahebhyo ’bhūt
[yan no bhayam grahebhyo ’bhoot]
ketubhyo nṛbhya eva ca
[ketubhyo nribhya eva cha]
sarīsṛpebhyo daṁṣṭribhyo
[sareesripebhyo damshtribhyo]
bhūtebhyo ’ṁhobhya eva ca
[bhootebhyo ’mhobhya eva cha]
sarvāṇy etāni bhagavan-
[sarvaany etaani bhagavan-]
nāma-rūpānukīrtanāt
[naama-roopaanukeertanaat]
prayāntu saṅkṣayaṁ sadyo
[prayaantu sankshayam sadyo]
ye naḥ śreyaḥ-pratīpakāḥ
[ye nah shreyah-prateepakaah]
Word-for-word
yat — which naḥ — our bhayam — fear grahebhyaḥ — from the Graha demons abhūt — was ketubhyaḥ — from meteors, or falling stars nṛbhyaḥ — from envious human beings eva ca — also sarīsṛpebhyaḥ — from snakes or scorpions daṁṣṭribhyaḥ — from animals with fierce teeth like tigers, wolves and boars bhūtebhyaḥ — from ghosts or the material elements (earth, water, fire, etc.) aṁhobhyaḥ — from sinful activities eva ca — as well as sarvāṇi etāni — all these bhagavat-nāma-rūpa-anukīrtanāt — by glorifying the transcendental form, name, attributes and paraphernalia of the Supreme Personality of Godhead prayāntu — let them go saṅkṣayam — to complete destruction sadyaḥ — immediately ye — which naḥ — our śreyaḥ-pratīpakāḥ — hindrances to well-being.
Blended reading (Sanskrit + English inline)
yan no bhayaṁ grahebhyo ’bhūt
yat
which
ketubhyo nṛbhya eva ca
sarīsṛpebhyo daṁṣṭribhyo
bhūtebhyo ’ṁhobhya eva ca
sarvāṇy etāni bhagavan-
nāma-rūpānukīrtanāt
naḥ
our
bhayam
fear
grahebhyaḥ
from the Graha demons
abhūt
was
ketubhyaḥ
from meteors, or falling stars
nṛbhyaḥ
from envious human beings
eva ca
also
prayāntu saṅkṣayaṁ sadyo
sarīsṛpebhyaḥ
from snakes or scorpions
daṁṣṭribhyaḥ
from animals with fierce teeth like tigers, wolves and boars
bhūtebhyaḥ
from ghosts or the material elements (earth, water, fire, etc.)
aṁhobhyaḥ
from sinful activities
eva ca
as well as
sarvāṇi etāni
all these
bhagavat-nāma-rūpa-anukīrtanāt
by glorifying the transcendental form, name, attributes and paraphernalia of the Supreme Personality of Godhead
ye naḥ śreyaḥ-pratīpakāḥ
prayāntu
let them go
saṅkṣayam
to complete destruction
sadyaḥ
immediately
ye
which
naḥ
our
śreyaḥ-pratīpakāḥ
hindrances to well-being.
May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the Hare Kṛṣṇa mahā-mantra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May all our fears arising from planets, meteors, humans, snakes and scorpions, sharp toothed animals, ghosts, and sins, unfavorable to our well-being, be destroyed by chanting continuously the name and forms of the Lord! Ṣreyaḥ-pratīpakāḥ means “unfavorable for our well-being.”
Related lectures
Personal Guidance
May the Lord's name, form, qualities and paraphernalia protect us from bad planets, meteors, envious humans, serpents, scorpions, and dangerous animals. The full glory of the Lord, glorified, shields the worshiper from a long list of dangers.
Reflection Questions
  • Do I treat glorification as decoration or as an active protective practice?
  • Which of these dangers do I quietly fear, and have I glorified the Lord in relation to it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.29

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गरुडो भगवान् स्तोत्रस्तोभश्छन्दोमय: प्रभु: । रक्षत्वशेषकृच्छ्रेभ्यो विष्वक्सेन: स्वनामभि: ॥ २९ ॥
garuḍo bhagavān stotra-
[garudo bhagavaan stotra-]
stobhaś chandomayaḥ prabhuḥ
[stobhash chandomayah prabhuh]
rakṣatv aśeṣa-kṛcchrebhyo
[rakshatv ashesha-krichchrebhyo]
viṣvaksenaḥ sva-nāmabhiḥ
[vishvaksenah sva-naamabhih]
Word-for-word
garuḍaḥ — His Holiness Garuḍa, the carrier of Lord Viṣṇu bhagavān — as powerful as the Supreme Personality of Godhead stotra-stobhaḥ — who is glorified by selected verses and songs chandaḥ-mayaḥ — the personified Vedas prabhuḥ — the lord rakṣatu — may He protect aśeṣa-kṛcchrebhyaḥ — from unlimited miseries viṣvaksenaḥ — Lord Viṣvaksena sva-nāmabhiḥ — by His holy names.
Blended reading (Sanskrit + English inline)
garuḍo bhagavān stotra-
garuḍaḥ
His Holiness Garuḍa, the carrier of Lord Viṣṇu
bhagavān
as powerful as the Supreme Personality of Godhead
stotra-stobhaḥ
who is glorified by selected verses and songs
stobhaś chandomayaḥ prabhuḥ
chandaḥ-mayaḥ
the personified Vedas
prabhuḥ
the lord
rakṣatv aśeṣa-kṛcchrebhyo
rakṣatu
may He protect
aśeṣa-kṛcchrebhyaḥ
from unlimited miseries
viṣvaksenaḥ sva-nāmabhiḥ
viṣvaksenaḥ
Lord Viṣvaksena
sva-nāmabhiḥ
by His holy names.
Lord Garuḍa, the carrier of Lord Viṣṇu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Viṣvaksena, the Personality of Godhead, also protect us from all dangers by His holy names.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Garuḍa, praised in verses of the sāmas, the personified Vedas, protect us from unlimited miseries! May Visvakṣena protect us from miseries by his names! Garuḍa is praised in the Bṛhad-sāma and Rathantara-sāmas. Another version is stotra-stobha-chandomayaḥ. In that case stobha mean the syllables of the Gītā and Purāṇas. Another version is stotra-stomaḥ, meaning “a collection of hymns of praise.”
Personal Guidance
Garuḍa, the carrier of Viṣṇu, is worship-worthy as personified Vedas. The Lord's vehicle is itself a sage; nothing 'lower' in the divine retinue is actually low.
Reflection Questions
  • Where do I dismiss 'support staff' (people or things) as lower than the headline figure?
  • What would honoring the 'Garuḍa' in my life look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.30

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सर्वापद्‌भ्यो हरेर्नामरूपयानायुधानि न: । बुद्धीन्द्रियमन:प्राणान् पान्तु पार्षदभूषणा: ॥ ३० ॥
sarvāpadbhyo harer nāma-
[sarvaapadbhyo harer naama-]
rūpa-yānāyudhāni naḥ
[roopa-yaanaayudhaani nah]
buddhīndriya-manaḥ-prāṇān
[buddheendriya-manah-praanaan]
pāntu pārṣada-bhūṣaṇāḥ
[paantu paarshada-bhooshanaah]
Word-for-word
sarva-āpadbhyaḥ — from all kinds of danger hareḥ — of the Supreme Personality of Godhead nāma — the holy name rūpa — the transcendental form yāna — the carriers āyudhāni — and all the weapons naḥ — our buddhi — intelligence indriya — senses manaḥ — mind prāṇān — life air pāntu — may they protect and maintain pārṣada-bhūṣaṇāḥ — the decorations who are personal associates.
Blended reading (Sanskrit + English inline)
sarvāpadbhyo harer nāma-
sarva-āpadbhyaḥ
from all kinds of danger
hareḥ
of the Supreme Personality of Godhead
nāma
the holy name
rūpa-yānāyudhāni naḥ
rūpa
the transcendental form
yāna
the carriers
āyudhāni
and all the weapons
naḥ
our
buddhīndriya-manaḥ-prāṇān
buddhi
intelligence
indriya
senses
manaḥ
mind
prāṇān
life air
pāntu pārṣada-bhūṣaṇāḥ
pāntu
may they protect and maintain
pārṣada-bhūṣaṇāḥ
the decorations who are personal associates.
May the Supreme Personality of Godhead’s holy names, His transcendental forms, His carriers and all the weapons decorating Him as personal associates protect our intelligence, senses, mind and life air from all dangers.
Purport

There are various associates of the transcendental Personality of Godhead, and His weapons and carrier are among them. In the spiritual world, nothing is material. The sword, bow, club, disc and everything decorating the personal body of the Lord are spiritual living force. Therefore the Lord is called advaya jñāna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on. Anything pertaining to Him is in the same category of spiritual existence. They are all engaged in the service of the Lord in varieties of spiritual forms.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the Lord’s names, forms, vehicles, and weapons as well as the Lord’s main associates, protect our intelligence, senses, mind and life airs from all dangers. Pārṣada-bhūṣanāḥ means the chief associates.
Related lectures
Personal Guidance
May His names, forms, carriers, and weapons — all His personal associates — protect our intelligence, senses, mind and life air. The whole retinue is in service of the devotee's whole psychology.
Reflection Questions
  • Which of my faculties (intelligence, senses, mind, life) feels least sheltered?
  • What associate of the Lord could I name as guardian of that faculty?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.31

↗
यथा हि भगवानेव वस्तुत: सदसच्च यत् । सत्येनानेन न: सर्वे यान्तु नाशमुपद्रवा: ॥ ३१ ॥
yathā hi bhagavān eva
[yathaa hi bhagavaan eva]
vastutaḥ sad asac ca yat
[vastutah sad asach cha yat]
satyenānena naḥ sarve
[satyenaanena nah sarve]
yāntu nāśam upadravāḥ
[yaantu naasham upadravaah]
Word-for-word
yathā — just as hi — indeed bhagavān — the Supreme Personality of Godhead eva — undoubtedly vastutaḥ — at the ultimate issue sat — manifested asat — unmanifested ca — and yat — whatever satyena — by the truth anena — this naḥ — our sarve — all yāntu — let them go nāśam — to annihilation upadravāḥ — disturbances.
Blended reading (Sanskrit + English inline)
yathā hi bhagavān eva
yathā
just as
hi
indeed
bhagavān
the Supreme Personality of Godhead
eva
undoubtedly
vastutaḥ sad asac ca yat
vastutaḥ
at the ultimate issue
sat
manifested
asat
unmanifested
ca
and
yat
whatever
satyenānena naḥ sarve
satyena
by the truth
anena
this
naḥ
our
sarve
all
yāntu nāśam upadravāḥ
yāntu
let them go
nāśam
to annihilation
upadravāḥ
disturbances.
The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause and effect are factually one because the cause is present in the effect. Therefore the Absolute Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent parts.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the Lord who is actually all the universe destroy all of our misfortunes by that truth! The Lord is actually this universe made of cause and effect (sad-asat), because it arises from his external energy, his śakti. By that vow, may all our misfortunes be destroyed! This means “If the Lord is actually the universe, our misfortunes will certainly be destroyed.” This is similar to saying “If the Vedas are proof, then certainly it will happen.”
Related lectures
Personal Guidance
Subtle and gross cosmic manifestation is material yet nondifferent from the Lord, because He is the cause of all causes and effects equal their cause. The shield rests on a tight ontological reasoning.
Reflection Questions
  • Do I really believe that the gross world is nondifferent from Kṛṣṇa?
  • How would that conviction change my response to everyday material events?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.32-33

↗
यथैकात्म्यानुभावानां विकल्परहित: स्वयम् । भूषणायुधलिङ्गाख्या धत्ते शक्ती: स्वमायया ॥ ३२ ॥ तेनैव सत्यमानेन सर्वज्ञो भगवान् हरि: । पातु सर्वै: स्वरूपैर्न: सदा सर्वत्र सर्वग: ॥ ३३ ॥
yathaikātmyānubhāvānāṁ
[yathaikaatmyaanubhaavaanaam]
vikalpa-rahitaḥ svayam
[vikalpa-rahitah svayam]
bhūṣaṇāyudha-liṅgākhyā
[bhooshanaayudha-lingaakhyaa]
dhatte śaktīḥ sva-māyayā
[dhatte shakteeh sva-maayayaa]
tenaiva satya-mānena
[tenaiva satya-maanena]
sarva-jño bhagavān hariḥ
[sarva-jno bhagavaan harih]
pātu sarvaiḥ svarūpair naḥ
[paatu sarvaih svaroopair nah]
sadā sarvatra sarva-gaḥ
[sadaa sarvatra sarva-gah]
Word-for-word
yathā — just as aikātmya — in terms of oneness manifested in varieties anubhāvānām — of those thinking vikalpa-rahitaḥ — the absence of difference svayam — Himself bhūṣaṇa — decorations āyudha — weapons liṅga-ākhyāḥ — characteristics and different names dhatte — possesses śaktīḥ — potencies like wealth, influence, power, knowledge, beauty and renunciation sva-māyayā — by expanding His spiritual energy tena eva — by that satya-mānena — true understanding sarva-jñaḥ — omniscient bhagavān — the Supreme Personality of Godhead hariḥ — who can take away all the illusion of the living entities pātu — may He protect sarvaiḥ — with all sva-rūpaiḥ — His forms naḥ — us sadā — always sarvatra — everywhere sarva-gaḥ — who is all-pervasive.
Blended reading (Sanskrit + English inline)
yathaikātmyānubhāvānāṁ
yathā
just as
aikātmya
in terms of oneness manifested in varieties
anubhāvānām
of those thinking
vikalpa-rahitaḥ svayam
vikalpa-rahitaḥ
the absence of difference
svayam
Himself
bhūṣaṇāyudha-liṅgākhyā
bhūṣaṇa
decorations
āyudha
weapons
liṅga-ākhyāḥ
characteristics and different names
dhatte śaktīḥ sva-māyayā
dhatte
possesses
śaktīḥ
potencies like wealth, influence, power, knowledge, beauty and renunciation
sva-māyayā
by expanding His spiritual energy
tenaiva satya-mānena
tena eva
by that
satya-mānena
true understanding
sarva-jño bhagavān hariḥ
sarva-jñaḥ
omniscient
bhagavān
the Supreme Personality of Godhead
hariḥ
who can take away all the illusion of the living entities
pātu sarvaiḥ svarūpair naḥ
pātu
may He protect
sarvaiḥ
with all
sva-rūpaiḥ
His forms
naḥ
us
sadā sarvatra sarva-gaḥ
sadā
always
sarvatra
everywhere
sarva-gaḥ
who is all-pervasive.
The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord’s bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.
Purport

A person highly elevated in spiritual knowledge knows that nothing exists but the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (9.4) where Lord Kṛṣṇa says, mayā tatam idaṁ sarvam, indicating that everything we see is an expansion of His energy. This is confirmed in the Viṣṇu Purāṇa (1.22.52):

eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat

As a fire, although existing in one place, can expand its light and heat everywhere, so the omnipotent Lord, the Supreme Personality of Godhead, although situated in His spiritual abode, expands Himself everywhere, in both the material and spiritual worlds, by His various energies. Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the Padma Purāṇa:

nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ pūrṇaḥ śuddho nitya-mukto ’bhinnatvān nāma-nāminoḥ

The holy name of the Lord is fully identical with the Lord, not partially. The word pūrṇa means “complete.” The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord’s weapons or ornaments has the same potency as worship of the Lord. Māyāvādīs refuse to accept the form of the Lord, or they say that the form of the Lord is māyā, or false, but one should note very carefully that this is not acceptable. Although the Lord’s original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says, pātu sarvaiḥ svarūpair naḥ sadā sarvatra sama-gaḥ: “May the Lord, who is all-pervasive in His various forms, protect us everywhere.” The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. Śrīla Madhvācārya explains this as follows:

eka eva paro viṣṇur bhūṣāheti dhvajeṣv ajaḥ tat-tac-chakti-pradatvena svayam eva vyavasthitaḥ satyenānena māṁ devaḥ pātu sarveśvaro hariḥ

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May the all-pervading, omniscient Lord protect us at all times and places by his many forms, if it is true that he is non-different from his śaktis such as his ornaments, weapons, forms and names and that he still maintains them by his svarūpa-śakti. Just as the Lord, who is non-different (vikalpla-rahitaḥ) from his śaktis which are one because of being spiritual, holds those śaktis such as ornaments, weapons, forms and names, by that truth, may he protect us. “Ornaments” refers to such things as the Kaustubha. “Weapons” means such things as the cakra. Forms are the four-armed or two-armed forms. These and his names are his śaktis, which are transformations of his svarūpa-śakti. The Lord, endowed with his svarūpa-śakti (sva-māyayā), his eternal energy arising from his svarūpa, supports these transformations of his svarūpa-śakti. Madhva quotes from śruti in this regard: ato māyāmayaṁ viṣṇuṁ pravadanti manīṣiṇaḥ: the wise say Viṣṇu is composed of māyā, his internal energy. If it is true that the Lord is non-different from his ornaments, weapons and forms since they arise from his svarūpa-śakti, by this true proof, may the Lord who is all pervading in time and place protect us by all his forms such as those mentioned in verse 12. The Lord’s omniscient indicates that he knows our faith in him that we hold in our minds. Therefore he knows this condition we are expressing.
Related lectures
Personal Guidance
The Lord, the living entities, material and spiritual energy, and the entire creation are individual substances yet ultimately one in Him. The shield's metaphysics holds difference and unity together.
Reflection Questions
  • Where do I collapse into 'all is one' and lose distinctions Kṛṣṇa preserves?
  • Where do I overemphasize difference and miss His unity?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.34

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विदिक्षु दिक्षूर्ध्वमध: समन्ता- दन्तर्बहिर्भगवान्नारसिंह: । प्रहापयँल्लोकभयं स्वनेन स्वतेजसा ग्रस्तसमस्ततेजा: ॥ ३४ ॥
vidikṣu dikṣūrdhvam adhaḥ samantād
[vidikshu dikshoordhvam adhah samantaad]
antar bahir bhagavān nārasiṁhaḥ
[antar bahir bhagavaan naarasimhah]
prahāpayaḻ loka-bhayaṁ svanena
[prahaapayaḻ loka-bhayam svanena]
sva-tejasā grasta-samasta-tejāḥ
[sva-tejasaa grasta-samasta-tejaah]
Word-for-word
vidikṣu — in all corners dikṣu — in all directions (east, west, north and south) ūrdhvam — above adhaḥ — below samantāt — on all sides antaḥ — internally bahiḥ — externally bhagavān — the Supreme Personality of Godhead nārasiṁhaḥ — in the form of Nṛsiṁhadeva (half-lion and half-man) prahāpayan — completely destroying loka-bhayam — fear created by animals, poison, weapons, water, air, fire and so on svanena — by His roar or the vibration of His name by His devotee Prahlāda Mahārāja sva-tejasā — by His personal effulgence grasta — covered samasta — all other tejāḥ — influences.
Blended reading (Sanskrit + English inline)
vidikṣu dikṣūrdhvam adhaḥ samantād
vidikṣu
in all corners
dikṣu
in all directions (east, west, north and south)
ūrdhvam
above
adhaḥ
below
samantāt
on all sides
antar bahir bhagavān nārasiṁhaḥ
antaḥ
internally
bahiḥ
externally
bhagavān
the Supreme Personality of Godhead
nārasiṁhaḥ
in the form of Nṛsiṁhadeva (half-lion and half-man)
prahāpayaḻ loka-bhayaṁ svanena
prahāpayan
completely destroying
loka-bhayam
fear created by animals, poison, weapons, water, air, fire and so on
svanena
by His roar or the vibration of His name by His devotee Prahlāda Mahārāja
sva-tejasā grasta-samasta-tejāḥ
sva-tejasā
by His personal effulgence
grasta
covered
samasta
all other
tejāḥ
influences.
Prahlāda Mahārāja loudly chanted the holy name of Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva, roaring for His devotee Prahlāda Mahārāja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nṛsiṁhadeva protect us in all directions and in all corners, above, below, within and without.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
May Nṛsiṁha, who completely destroys fear in this world by his roaring and who swallows all power by his effulgence, protect us in all ordinal and cardinal directions, up and down, all around, inside and outside. Though having concluded his prayers for protection by various forms of the Lord, he again prays with one mantra for protection from all unfavorable things to the terrifying form of Nṛsiṁhadeva. The verb “please protect us” should be added. Or Nārasiṁha can mean the devotee of Narasiṁha, Prahlāda. In that case the meaning would be “May Prahlāda who destroys fear in this world by loudly chanting the name of Nṛsiṁha, who swallows up the powers of all elements, weapons, poison and the elephants of the directions by his own powers, please protect us!”
Related lectures
Personal Guidance
Prahlāda's loud chanting summoned Nṛsiṁha — may Nṛsiṁha protect us from poison, weapons, water, fire, air, and ferocious leaders. The historical precedent is itself a present-tense plea.
Reflection Questions
  • Whose past devotional moment do I draw on as precedent for my own prayer?
  • What 'Hiraṇyakaśipu' am I asking Nṛsiṁha to handle?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.35

↗
मघवन्निदमाख्यातं वर्म नारायणात्मकम् । विजेष्यसेऽञ्जसा येन दंशितोऽसुरयूथपान् ॥ ३५ ॥
maghavann idam ākhyātaṁ
[maghavann idam aakhyaatam]
varma nārāyaṇātmakam
[varma naaraayanaatmakam]
vijeṣyase ’ñjasā yena
[vijeshyase ’njasaa yena]
daṁśito ’sura-yūthapān
[damshito ’sura-yoothapaan]
Word-for-word
maghavan — O King Indra idam — this ākhyātam — described varma — mystic armor nārāyaṇa-ātmakam — related to Nārāyaṇa vijeṣyase — you will conquer añjasā — very easily yena — by which daṁśitaḥ — being protected asura-yūthapān — the chief leaders of the demons.
Blended reading (Sanskrit + English inline)
maghavann idam ākhyātaṁ
maghavan
O King Indra
idam
this
ākhyātam
described
varma nārāyaṇātmakam
varma
mystic armor
nārāyaṇa-ātmakam
related to Nārāyaṇa
vijeṣyase ’ñjasā yena
vijeṣyase
you will conquer
daṁśito ’sura-yūthapān
añjasā
very easily
yena
by which
daṁśitaḥ
being protected
asura-yūthapān
the chief leaders of the demons.
Viśvarūpa continued: O Indra, this mystic armor related to Lord Nārāyaṇa has been described by me to you. By putting on this protective covering, you will certainly be able to conquer the leaders of the demons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Indra! This armor related to Lord Nārāyaṇa has been described by me to you. Covered by this armor, you will certainly conquer the leaders of the demons. Daṁśitaḥ means “covered with armor.”
Related lectures
Personal Guidance
Viśvarūpa concludes: with this Nārāyaṇa-related mystic armor, you will conquer the demon-leaders. The mantra ends not with magic but with promise of victory.
Reflection Questions
  • Do I trust that mantra-armor actually produces victory, or do I keep it as a backup?
  • What 'leader' of demons would I expect to fall?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.36

↗
एतद् धारयमाणस्तु यं यं पश्यति चक्षुषा । पदा वा संस्पृशेत् सद्य: साध्वसात् स विमुच्यते ॥ ३६ ॥
etad dhārayamāṇas tu
[etad dhaarayamaanas tu]
yaṁ yaṁ paśyati cakṣuṣā
[yam yam pashyati chakshushaa]
padā vā saṁspṛśet sadyaḥ
[padaa vaa samsprishet sadyah]
sādhvasāt sa vimucyate
[saadhvasaat sa vimuchyate]
Word-for-word
etat — this dhārayamāṇaḥ — a person employing tu — but yam yam — whomever paśyati — he sees cakṣuṣā — by his eyes padā — by his feet vā — or saṁspṛśet — may touch sadyaḥ — immediately sādhvasāt — from all fear saḥ — he vimucyate — is freed.
Blended reading (Sanskrit + English inline)
etad dhārayamāṇas tu
etat
this
dhārayamāṇaḥ
a person employing
tu
but
yaṁ yaṁ paśyati cakṣuṣā
yam yam
whomever
paśyati
he sees
cakṣuṣā
by his eyes
padā vā saṁspṛśet sadyaḥ
padā
by his feet
vā
or
saṁspṛśet
may touch
sadyaḥ
immediately
sādhvasāt sa vimucyate
sādhvasāt
from all fear
saḥ
he
vimucyate
is freed.
If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all the above-mentioned dangers.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all fears. One who is touched by a person wearing this armor becomes free of all fears. What to speak of the person wearing it.
Personal Guidance
Whomever the user of this armor sees or touches is freed from the same dangers. The shield, properly worn, becomes contagious in mercy.
Reflection Questions
  • Does my practice currently shield those around me, or only myself?
  • Whom would I want my sheltered state to protect?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.37

↗
न कुतश्चिद्भ‍यं तस्य विद्यां धारयतो भवेत् । राजदस्युग्रहादिभ्यो व्याध्यादिभ्यश्च कर्हिचित् ॥ ३७ ॥
na kutaścid bhayaṁ tasya
[na kutashchid bhayam tasya]
vidyāṁ dhārayato bhavet
[vidyaam dhaarayato bhavet]
rāja-dasyu-grahādibhyo
[raaja-dasyu-grahaadibhyo]
vyādhy-ādibhyaś ca karhicit
[vyaadhy-aadibhyash cha karhichit]
Word-for-word
na — not kutaścit — from anywhere bhayam — fear tasya — of him vidyām — this mystical prayer dhārayataḥ — employing bhavet — may appear rāja — from the government dasyu — from rogues and thieves graha-ādibhyaḥ — from demons and so on vyādhi-ādibhyaḥ — from diseases and so on ca — also karhicit — at any time.
Blended reading (Sanskrit + English inline)
na kutaścid bhayaṁ tasya
na
not
kutaścit
from anywhere
bhayam
fear
tasya
of him
vidyāṁ dhārayato bhavet
vidyām
this mystical prayer
dhārayataḥ
employing
bhavet
may appear
rāja-dasyu-grahādibhyo
rāja
from the government
dasyu
from rogues and thieves
graha-ādibhyaḥ
from demons and so on
vyādhy-ādibhyaś ca karhicit
vyādhi-ādibhyaḥ
from diseases and so on
ca
also
karhicit
at any time.
This prayer, Nārāyaṇa-kavaca, constitutes subtle knowledge transcendentally connected with Nārāyaṇa. One who employs this prayer is never disturbed or put in danger by the government, by plunderers, by evil demons or by any type of disease.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One who employs this prayer will have no fear from the government, plunderers, and evil demons or from any type of disease at any time.
Personal Guidance
This kavaca is subtle knowledge transcendentally connected with Nārāyaṇa; its user is never disturbed by government, plunderers, demons, or sickness. The protection is comprehensive precisely because it is connected to Him.
Reflection Questions
  • Where do I imagine that 'real' problems (legal, financial, medical) lie outside spirituality's reach?
  • What would change if I treated this kavaca as the actual first line of defense?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.38

↗
इमां विद्यां पुरा कश्चित्कौशिको धारयन् द्विज: । योगधारणया स्वाङ्गं जहौ स मरुधन्वनि ॥ ३८ ॥
imāṁ vidyāṁ purā kaścit
[imaam vidyaam puraa kashchit]
kauśiko dhārayan dvijaḥ
[kaushiko dhaarayan dvijah]
yoga-dhāraṇayā svāṅgaṁ
[yoga-dhaaranayaa svaangam]
jahau sa maru-dhanvani
[jahau sa maru-dhanvani]
Word-for-word
imām — this vidyām — prayer purā — formerly kaścit — someone kauśikaḥ — Kauśika dhārayan — using dvijaḥ — a brāhmaṇa yoga-dhāraṇayā — by mystic power sva-aṅgam — his own body jahau — gave up saḥ — he maru-dhanvani — in the desert.
Blended reading (Sanskrit + English inline)
imāṁ vidyāṁ purā kaścit
imām
this
vidyām
prayer
purā
formerly
kaścit
someone
kauśiko dhārayan dvijaḥ
kauśikaḥ
Kauśika
dhārayan
using
dvijaḥ
a brāhmaṇa
yoga-dhāraṇayā svāṅgaṁ
yoga-dhāraṇayā
by mystic power
sva-aṅgam
his own body
jahau sa maru-dhanvani
jahau
gave up
saḥ
he
maru-dhanvani
in the desert.
O King of heaven, a brāhmaṇa named Kauśika formerly used this armor when he purposely gave up his body in the desert by mystic power.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Previously a brāhmaṇa named Kauśika, using this armor, gave up his body in the desert by mystic power.
Personal Guidance
A brāhmaṇa named Kauśika once gave up his body in the desert by mystic power while wearing this armor. Even leaving the body can be a chosen, mantra-protected act.
Reflection Questions
  • Have I considered how I would want to leave the body?
  • What practice would make even my last breath a chosen one?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.39

↗
तस्योपरि विमानेन गन्धर्वपतिरेकदा । ययौ चित्ररथ: स्त्रीभिर्वृतो यत्र द्विजक्षय: ॥ ३९ ॥
tasyopari vimānena
[tasyopari vimaanena]
gandharva-patir ekadā
[gandharva-patir ekadaa]
yayau citrarathaḥ strībhir
[yayau chitrarathah streebhir]
vṛto yatra dvija-kṣayaḥ
[vrito yatra dvija-kshayah]
Word-for-word
tasya — his dead body upari — above vimānena — by airplane gandharva-patiḥ — the King of Gandharvaloka, Citraratha ekadā — once upon a time yayau — went citrarathaḥ — Citraratha strībhiḥ — by many beautiful women vṛtaḥ — surrounded yatra — where dvija-kṣayaḥ — the brāhmaṇa Kauśika had died.
Blended reading (Sanskrit + English inline)
tasyopari vimānena
tasya
his dead body
upari
above
vimānena
by airplane
gandharva-patir ekadā
gandharva-patiḥ
the King of Gandharvaloka, Citraratha
ekadā
once upon a time
yayau citrarathaḥ strībhir
yayau
went
citrarathaḥ
Citraratha
strībhiḥ
by many beautiful women
vṛto yatra dvija-kṣayaḥ
vṛtaḥ
surrounded
yatra
where
dvija-kṣayaḥ
the brāhmaṇa Kauśika had died.
Surrounded by many beautiful women, Citraratha, the King of Gandharvaloka, was once passing in his airplane over the brāhmaṇa’s body at the spot where the brāhmaṇa had died.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Surrounded by many beautiful women, Citraratha, the King of the Gandharvas, was once passing in his airplane over the brāhmaṇa's body, where the brāhmaṇa had died. Dvija-kṣayaḥ means “where he died.”
Personal Guidance
Citraratha, king of the Gandharvas, once passed in his airplane over Kauśika's death-spot with many beautiful women. Ordinary celestial life proceeds even over the bones of great mystics.
Reflection Questions
  • What sacred place have I flown over without noticing?
  • Where am I living distractedly above ground that still holds power?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.40

↗
गगनान्न्यपतत् सद्य: सविमानो ह्यवाक् शिरा: । स वालिखिल्यवचनादस्थीन्यादाय विस्मित: । प्रास्य प्राचीसरस्वत्यां स्‍नात्वा धाम स्वमन्वगात् ॥ ४० ॥
gaganān nyapatat sadyaḥ
[gaganaan nyapatat sadyah]
savimāno hy avāk-śirāḥ
[savimaano hy avaak-shiraah]
sa vālikhilya-vacanād
[sa vaalikhilya-vachanaad]
asthīny ādāya vismitaḥ
[astheeny aadaaya vismitah]
prāsya prācī-sarasvatyāṁ
[praasya praachee-sarasvatyaam]
snātvā dhāma svam anvagāt
[snaatvaa dhaama svam anvagaat]
Word-for-word
gaganāt — from the sky nyapatat — fell sadyaḥ — suddenly sa-vimānaḥ — with his airplane hi — certainly avāk-śirāḥ — with his head downward saḥ — he vālikhilya — of the great sages named the Vālikhilyas vacanāt — by the instructions asthīni — all the bones ādāya — taking vismitaḥ — struck with wonder prāsya — throwing prācī-sarasvatyām — in the river Sarasvatī, which flows to the east snātvā — bathing in that river dhāma — to the abode svam — his own anvagāt — returned.
Blended reading (Sanskrit + English inline)
gaganān nyapatat sadyaḥ
gaganāt
from the sky
nyapatat
fell
sadyaḥ
suddenly
savimāno hy avāk-śirāḥ
sa-vimānaḥ
with his airplane
sa vālikhilya-vacanād
hi
certainly
avāk-śirāḥ
with his head downward
asthīny ādāya vismitaḥ
prāsya prācī-sarasvatyāṁ
saḥ
he
vālikhilya
of the great sages named the Vālikhilyas
snātvā dhāma svam anvagāt
vacanāt
by the instructions
asthīni
all the bones
ādāya
taking
vismitaḥ
struck with wonder
prāsya
throwing
prācī-sarasvatyām
in the river Sarasvatī, which flows to the east
snātvā
bathing in that river
dhāma
to the abode
svam
his own
anvagāt
returned.
Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder, he was ordered by the great sages named the Vālikhilyas to throw the brāhmaṇa’s bones in the nearby river Sarasvatī. He had to do this and bathe in the river before returning to his own abode.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder and ordered by the great sages named the Vālikhilyas, he took the bones of the brāhmaṇa and threw them River Sarasvatī flowing east. After bathing, he then returned to his abode. Prācī not being in the masculine is poetic license. He was not able to go anywhere else using his airplane. Thus he went home.
Personal Guidance
Citraratha was suddenly forced down headfirst; the Vālikhilya sages directed him to throw the brāhmaṇa's bones into the Sarasvatī. Even the remnants of a kavaca-empowered devotee command respect.
Reflection Questions
  • What relics or remnants of past devotion am I treating casually?
  • Where might a 'fall' in my life be a redirection to honor something I had ignored?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.41

↗
श्रीशुक उवाच य इदं श‍ृणुयात्काले यो धारयति चाद‍ृत: । तं नमस्यन्ति भूतानि मुच्यते सर्वतो भयात् ॥ ४१ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ya idaṁ śṛṇuyāt kāle
[ya idam shrinuyaat kaale]
yo dhārayati cādṛtaḥ
[yo dhaarayati chaadritah]
taṁ namasyanti bhūtāni
[tam namasyanti bhootaani]
mucyate sarvato bhayāt
[muchyate sarvato bhayaat]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said yaḥ — anyone who idam — this śṛṇuyāt — may hear kāle — at a time of fear yaḥ — anyone who dhārayati — employs this prayer ca — also ādṛtaḥ — with faith and adoration tam — unto him namasyanti — offer respectful obeisances bhūtāni — all living beings mucyate — is released sarvataḥ — from all bhayāt — fearful conditions.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ya idaṁ śṛṇuyāt kāle
yaḥ
anyone who
idam
this
śṛṇuyāt
may hear
kāle
at a time of fear
yo dhārayati cādṛtaḥ
yaḥ
anyone who
dhārayati
employs this prayer
ca
also
ādṛtaḥ
with faith and adoration
taṁ namasyanti bhūtāni
tam
unto him
namasyanti
offer respectful obeisances
bhūtāni
all living beings
mucyate sarvato bhayāt
mucyate
is released
sarvataḥ
from all
bhayāt
fearful conditions.
Śrī Śukadeva Gosvāmī said: My dear Mahārāja Parīkṣit, one who employs this armor or hears about it with faith and veneration when afraid because of any conditions in the material world is immediately freed from all dangers and is worshiped by all living entities.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva said: One who employs this armor or hears about it with faith is immediately freed from all dangers and is worshiped by all living entities.
Personal Guidance
One who employs or even faithfully hears this armor is freed from all dangers and worshiped by all living entities. Faithful hearing is itself a form of wearing the shield.
Reflection Questions
  • How often do I 'hear' a sacred text without faith and venerate it again with faith?
  • Could simply listening more attentively this week be the protection I need?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 6.8.42

↗
एतां विद्यामधिगतो विश्वरूपाच्छतक्रतु: । त्रैलोक्यलक्ष्मीं बुभुजे विनिर्जित्य मृधेऽसुरान् ॥ ४२ ॥
etāṁ vidyām adhigato
[etaam vidyaam adhigato]
viśvarūpāc chatakratuḥ
[vishvaroopaach chatakratuh]
trailokya-lakṣmīṁ bubhuje
[trailokya-lakshmeem bubhuje]
vinirjitya mṛdhe ’surān
[vinirjitya mridhe ’suraan]
Word-for-word
etām — this vidyām — prayer adhigataḥ — received viśvarūpāt — from the brāhmaṇa Viśvarūpa śata-kratuḥ — Indra, the King of heaven trailokya-lakṣmīm — all the opulence of the three worlds bubhuje — enjoyed vinirjitya — conquering mṛdhe — in battle asurān — all the demons.
Blended reading (Sanskrit + English inline)
etāṁ vidyām adhigato
etām
this
vidyām
prayer
adhigataḥ
received
viśvarūpāc chatakratuḥ
viśvarūpāt
from the brāhmaṇa Viśvarūpa
śata-kratuḥ
Indra, the King of heaven
trailokya-lakṣmīṁ bubhuje
trailokya-lakṣmīm
all the opulence of the three worlds
bubhuje
enjoyed
vinirjitya mṛdhe ’surān
vinirjitya
conquering
mṛdhe
in battle
asurān
all the demons.
King Indra, who performed one hundred sacrifices, received this prayer of protection from Viśvarūpa. After conquering the demons, he enjoyed all the opulences of the three worlds.
Purport

This mystical mantric armor given by Viśvarūpa to Indra, the King of heaven, acted powerfully, with the effect that Indra was able to conquer the asuras and enjoy the opulence of the three worlds without impediments. In this regard, Madhvācārya points out:

vidyāḥ karmāṇi ca sadā guroḥ prāptāḥ phala-pradāḥ anyathā naiva phaladāḥ prasannoktāḥ phala-pradāḥ

One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. This is also indicated in Bhagavad-gītā (4.34) :

tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” All mantras should be received through the authorized guru, and the disciple must satisfy the guru in all respects, after surrendering at his lotus feet. In the Padma Purāṇa it is also said, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. There are four sampradāyas, or disciplic successions, namely the Brahma sampradāya, the Rudra sampradāya, the Śrī sampradāya and the Kumāra sampradāya. If one wants to advance in spiritual power, one must receive his mantras from one of these bona fide sampradāyas; otherwise he will never successfully advance in spiritual life.

Thus end the Bhaktivedanta purports of the Sixth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Nārāyaṇa-kavaca Shield.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Indra, who performed one hundred sacrifices, after receiving this prayer from Viśvarūpa and conquering the demons, enjoyed the wealth of the three worlds. Thus ends the commentary on the Eighth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Nine The Birth of Vṛtrāsura
Personal Guidance
Indra, performer of one hundred sacrifices, received this prayer from Viśvarūpa and afterwards enjoyed the opulences of the three worlds. The story closes with the proof: those who receive and use the kavaca thrive.
Reflection Questions
  • What kavaca have I been given that I have not yet 'used'?
  • What 'three worlds' might be opened to me by faithful use?
📝 My note

Source: vedabase.io