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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श्रीशुकउवाच
तस्यासन् विश्वरूपस्य शिरांसि त्रीणि भारत ।
सोमपीथंसुरापीथमन्नादमितिशुश्रुम ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
tasyāsan viśvarūpasya
[tasyaasan vishvaroopasya]
śirāṁsi trīṇi bhārata
[shiraamsi treeni bhaarata]
soma-pīthaṁ surā-pītham
[soma-peetham suraa-peetham]
annādam iti śuśruma
[annaadam iti shushruma]
Word-for-word
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidtasya—of himāsan—there wereviśvarūpasya—of Viśvarūpa, the priest of the demigodsśirāṁsi—headstrīṇi—threebhārata—O Mahārāja Parīkṣitsoma-pītham—used for drinking the beverage somasurā-pītham—used for drinking wineanna-adam—used for eatingiti—thusśuśruma—I have heard by the paramparā system.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tasyāsan viśvarūpasya
tasya
of him
āsan
there were
viśvarūpasya
of Viśvarūpa, the priest of the demigods
śirāṁsi trīṇi bhārata
śirāṁsi
heads
trīṇi
three
bhārata
O Mahārāja Parīkṣit
soma-pīthaṁ surā-pītham
soma-pītham
used for drinking the beverage soma
surā-pītham
used for drinking wine
annādam iti śuśruma
anna-adam
used for eating
iti
thus
śuśruma
I have heard by the paramparā system.
Śrī Śukadeva Gosvāmī continued: Viśvarūpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Parīkṣit, thus I have heard from authorities.
Purport
One cannot directly perceive the kingdom of heaven, its king and other inhabitants, or how they perform their various engagements, for no one can go to the heavenly planets. Although modern scientists have invented many powerful space vehicles, they cannot even go to the moon, not to speak of other planets. By direct experience one cannot learn anything beyond the range of human perception. One must hear from authorities. Therefore Śukadeva Gosvāmī, a great personality, says, “What I am describing to you, O King, is what I have heard from authoritative sources.” This is the Vedic system. The Vedic knowledge is called śruti because it must be received by being heard from authorities. It is beyond the realm of our false experimental knowledge.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śrī Śukadeva said: O King Parīkṣit! I have heard that Viśvarūpa had three heads, one for drinking soma-rasa, another for drinking wine and a third for eating food.
In the ninth chapter Indra kills Viśvarūpa, Tvaṣṭā produces Vṛtrāsura and the Lord, after being praised by the devatās, instructs the devatās how to obtain the thunderbolt.
Soma-pītham means “drinking soma.” Annadam means “eating food.” The śruti also describes Viśvarūpa’s position. [Note: It is found in Mahābhārata 12.329.17.] Viśvarūpo vai tvāṣtṛaḥ purohito devānām āsīt: Viśvarūpa, son of Tvastā was the priest of the devatās.
His Holiness Kadamba Kanana Swami· 2014-07-28· English
Personal Guidance
Viśvarūpa had three heads — one for soma, one for wine, one for food. Even a great priest can hold multiple appetites in one body; the question is which heads serve which loyalties.
Reflection Questions
What 'three heads' do I keep — and what does each one consume?
स वै बर्हिषि देवेभ्यो भागं प्रत्यक्षमुच्चकै: ।
अददद्यस्य पितरो देवा: सप्रश्रयं नृप ॥ २ ॥
sa vai barhiṣi devebhyo
[sa vai barhishi devebhyo]
bhāgaṁ pratyakṣam uccakaiḥ
[bhaagam pratyaksham uchchakaih]
adadad yasya pitaro
[adadad yasya pitaro]
devāḥ sapraśrayaṁ nṛpa
[devaah saprashrayam nripa]
Word-for-word
saḥ—he (Viśvarūpa)vai—indeedbarhiṣi—in the sacrificial firedevebhyaḥ—unto the particular demigodsbhāgam—the proper sharepratyakṣam—visiblyuccakaiḥ—by loud chanting of the mantrasadadat—offeredyasya—of whompitaraḥ—the fathersdevāḥ—demigodssa-praśrayam—very humbly in a gentle voicenṛpa—O King Parīkṣit.
Blended reading (Sanskrit + English inline)
sa vai barhiṣi devebhyo
saḥ
he (Viśvarūpa)
vai
indeed
barhiṣi
in the sacrificial fire
devebhyaḥ
unto the particular demigods
bhāgaṁ pratyakṣam uccakaiḥ
bhāgam
the proper share
pratyakṣam
visibly
uccakaiḥ
by loud chanting of the mantras
adadad yasya pitaro
adadat
offered
yasya
of whom
pitaraḥ
the fathers
devāḥ sapraśrayaṁ nṛpa
devāḥ
demigods
sa-praśrayam
very humbly in a gentle voice
nṛpa
O King Parīkṣit.
O Mahārāja Parīkṣit, the demigods were related to Viśvarūpa from his father’s side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indrāya idaṁ svāhā [“this is meant for King Indra”] and idam agnaye [“this is for the demigod of fire”]. He loudly chanted these mantras and offered each of the demigods his proper share.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! Having the devatās as his father, he visibly offered the devatās their share in sacrifice with respect.
Now partiality to the demons is described in two verses. Visibly, with humility he offered a portion to the devatās saying “This is for Indra. This is for Agni.” The reason is that his fathers were devatās. [Note: Kaśyapa and Aditi gave birth to Tvaṣṭā. His son through Racanā, a daughter of the demons, was Viśvarūpa.]
As the demigods' priest, Viśvarūpa visibly chanted 'indrāya idaṁ svāhā' and poured ghee for them. Public offering looks pure; the question is what the heart is actually doing underneath the public act.
Reflection Questions
Where is my public offering pure while my private intention is divided?
What would single-hearted service in the same act look like?
स एव हि ददौ भागं परोक्षमसुरान् प्रति ।
यजमानोऽवहद्भागंमातृस्नेहवशानुग: ॥ ३ ॥
sa eva hi dadau bhāgaṁ
[sa eva hi dadau bhaagam]
parokṣam asurān prati
[paroksham asuraan prati]
yajamāno ’vahad bhāgaṁ
[yajamaano ’vahad bhaagam]
mātṛ-sneha-vaśānugaḥ
[maatri-sneha-vashaanugah]
Word-for-word
saḥ—he (Viśvarūpa)eva—indeedhi—certainlydadau—offeredbhāgam—shareparokṣam—without the knowledge of the demigodsasurān—the demonsprati—untoyajamānaḥ—performing sacrificeavahat—offeredbhāgam—sharemātṛ-sneha—by affection for his mothervaśa-anugaḥ—being compelled.
Blended reading (Sanskrit + English inline)
sa eva hi dadau bhāgaṁ
saḥ
he (Viśvarūpa)
eva
indeed
hi
certainly
dadau
offered
bhāgam
share
parokṣam asurān prati
parokṣam
without the knowledge of the demigods
asurān
the demons
prati
unto
yajamāno ’vahad bhāgaṁ
yajamānaḥ
performing sacrifice
mātṛ-sneha-vaśānugaḥ
avahat
offered
bhāgam
share
mātṛ-sneha
by affection for his mother
vaśa-anugaḥ
being compelled.
Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother.
Purport
Because of Viśvarūpa’s affection for the families of both the demigods and the demons, he appeased the Supreme Lord on behalf of both dynasties. When he offered oblations in the fire on behalf of the asuras, he did so secretly, without the knowledge of the demigods.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Offering a share to the demons without the knowledge of the devatās, he had the demons obtain a share, out of affection for his mother.
Parokṣam means that he offered in a low voice some oblations to the demons so that the devatās did not notice. Offering that share, he had them attain it (avahat). His grandmother was a demon.
Personal Guidance
Privately, Viśvarūpa also offered oblations to the demons (his mother's relatives) without the demigods knowing. Loyalty by blood can quietly subvert loyalty by office.
Reflection Questions
Where am I quietly serving two camps that should not both be served?
Which blood loyalty would I have to renounce to be wholly faithful to my current duty?
tat—thatdeva-helanam—offense to the demigodstasya—of him (Viśvarūpa)dharma-alīkam—cheating in religious principles (pretending to be the priest of the demigods, but secretly acting as the priest of the demons also)sura-īśvaraḥ—the king of the demigodsālakṣya—observingtarasā—quicklybhītaḥ—being afraid (that the demons would gain strength by being blessed by Viśvarūpa)tat—his (Viśvarūpa’s)śīrṣāṇi—headsacchinat—cut offruṣā—with great anger.
Blended reading (Sanskrit + English inline)
tad deva-helanaṁ tasya
tat
that
deva-helanam
offense to the demigods
tasya
of him (Viśvarūpa)
dharmālīkaṁ sureśvaraḥ
dharma-alīkam
cheating in religious principles (pretending to be the priest of the demigods, but secretly acting as the priest of the demons also)
sura-īśvaraḥ
the king of the demigods
ālakṣya tarasā bhītas
ālakṣya
observing
tarasā
quickly
bhītaḥ
being afraid (that the demons would gain strength by being blessed by Viśvarūpa)
tac-chīrṣāṇy acchinad ruṣā
tat
his (Viśvarūpa’s)
śīrṣāṇi
heads
acchinat
cut off
ruṣā
with great anger.
Once upon a time, however, the King of heaven, Indra, understood that Viśvarūpa was secretly cheating the demigods by offering oblations on behalf of the demons. He became extremely afraid of being defeated by the demons, and in great anger at Viśvarūpa he cut Viśvarūpa’s three heads from his shoulders.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Indra, understanding that Viśvarūpa was cheating the devatās by offering oblations to the demons, angrily cut off Viśvarūpa's three heads out of fear.
Indra was afraid that the demons would gain power by the oblations.
His Holiness Bhakti Dhira Damodar Swami· 2016-04-18· English
Personal Guidance
Indra discovered the secret cheating and, in great anger, cut off Viśvarūpa's three heads. Discovered duplicity destroys not just the act but the actor — and sometimes the response is itself excessive.
Reflection Questions
What duplicity in me would not survive being discovered?
Have I ever responded to a betrayal with disproportionate force I later regretted?
सोमपीथं तु यत्तस्य शिर आसीत् कपिञ्जल: ।
कलविङ्क: सुरापीथमन्नादं यत् स तित्तिरि: ॥ ५ ॥
soma-pīthaṁ tu yat tasya
[soma-peetham tu yat tasya]
śira āsīt kapiñjalaḥ
[shira aaseet kapinjalah]
kalaviṅkaḥ surā-pītham
[kalavinkah suraa-peetham]
annādaṁ yat sa tittiriḥ
[annaadam yat sa tittirih]
Word-for-word
soma-pītham—used for drinking soma-rasatu—howeveryat—whichtasya—of him (Viśvarūpa)śiraḥ—the headāsīt—becamekapiñjalaḥ—a francolin partridgekalaviṅkaḥ—a sparrowsurā-pītham—meant for drinking wineanna-adam—used for eating foodyat—whichsaḥ—thattittiriḥ—a common partridge.
Blended reading (Sanskrit + English inline)
soma-pīthaṁ tu yat tasya
soma-pītham
used for drinking soma-rasa
tu
however
yat
which
tasya
of him (Viśvarūpa)
śira āsīt kapiñjalaḥ
śiraḥ
the head
āsīt
became
kapiñjalaḥ
a francolin partridge
kalaviṅkaḥ surā-pītham
kalaviṅkaḥ
a sparrow
surā-pītham
meant for drinking wine
annādaṁ yat sa tittiriḥ
anna-adam
used for eating food
yat
which
saḥ
that
tittiriḥ
a common partridge.
Thereafter, the head meant for drinking soma-rasa was transformed into a kapiñjala [francolin partridge]. Similarly, the head meant for drinking wine was transformed into a kalaviṅka [sparrow], and the head meant for eating food became a tittiri [common partridge].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, the head meant for drinking soma-rasa was transformed into a francolin partridge. Similarly, the head meant for drinking wine was transformed into a sparrow, and the head meant for eating food became a tittiri (common partridge).
Personal Guidance
The three heads became three birds — partridge, sparrow, and francolin. Sin doesn't simply vanish; cut energies relocate into other living forms.
Reflection Questions
What residue of past anger is still moving as a 'bird' in my world?
Where has an act of cutting produced consequences I now see in unexpected places?
ब्रह्महत्यामञ्जलिनाजग्राह
यदपीश्वर: ।
संवत्सरान्ते तदघं भूतानां स
विशुद्धये ।
भूम्यम्बुद्रुमयोषिद्भ्यश्चतुर्धा व्यभजद्धरि: ॥ ६ ॥
brahma-hatyām añjalinā
[brahma-hatyaam anjalinaa]
jagrāha yad apīśvaraḥ
[jagraaha yad apeeshvarah]
saṁvatsarānte tad aghaṁ
[samvatsaraante tad agham]
bhūtānāṁ sa viśuddhaye
[bhootaanaam sa vishuddhaye]
bhūmy-ambu-druma-yoṣidbhyaś
[bhoomy-ambu-druma-yoshidbhyash]
caturdhā vyabhajad dhariḥ
[chaturdhaa vyabhajad dharih]
Word-for-word
brahma-hatyām—the sinful reaction for killing a brāhmaṇaañjalinā—with folded handsjagrāha—assumed the responsibility foryat api—althoughīśvaraḥ—very powerfulsaṁvatsara-ante—after one yeartat agham—that sinful reactionbhūtānām—of the material elementssaḥ—heviśuddhaye—for purificationbhūmi—unto the earthambu—waterdruma—treesyoṣidbhyaḥ—and unto womencaturdhā—in four divisionsvyabhajat—dividedhariḥ—King Indra.
Blended reading (Sanskrit + English inline)
brahma-hatyām añjalinā
brahma-hatyām
the sinful reaction for killing a brāhmaṇa
añjalinā
with folded hands
jagrāha yad apīśvaraḥ
jagrāha
assumed the responsibility for
yat api
although
īśvaraḥ
very powerful
saṁvatsarānte tad aghaṁ
saṁvatsara-ante
after one year
tat agham
that sinful reaction
bhūtānāṁ sa viśuddhaye
bhūtānām
of the material elements
saḥ
he
viśuddhaye
for purification
bhūmy-ambu-druma-yoṣidbhyaś
bhūmi
unto the earth
ambu
water
druma
trees
yoṣidbhyaḥ
and unto women
caturdhā vyabhajad dhariḥ
caturdhā
in four divisions
vyabhajat
divided
hariḥ
King Indra.
Although Indra was so powerful that he could neutralize the sinful reactions for killing a brāhmaṇa, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Since Indra was appointed by the Lord, he accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify the elements of his body he distributed the reactions for this sinful killing among the earth, water, trees and women.
Indra began to repent thinking “An abominable person, I have committed a great sin, having killed him suddenly in anger and fear. I do not know where I will fall in hell. I should take the result now.” He accepted the killing, thinking “Let him burn me by his powers.” This was because (yat) he was a devotee appointed by the Lord to his post. Such a person should repent for his misdeeds. The intensity of the reaction lessened after a year of repentance while he remained with bad reputation. After that, to purify the earth, water, air and fire elements in his body which had become impure by his sinful action, he divided the sin into four parts. Since ether cannot become impure, he purified only four elements and thus divided his sin into only four parts. But because of this, sin in his antaḥkaraṇa remained in subtle form. That seed fructified in the form of killing a brāhmaṇa again, with the killing of Vṛtrāsura.
Though able to neutralize the reaction, Indra accepted the burden of brahmahatyā, suffered a year, and distributed it. Even when one can magically dispose of consequences, accepting them is the higher path.
Reflection Questions
Where am I trying to magic away consequences I should sit with?
What would 'distributing the burden honorably' look like in my situation?
bhūmiḥ—the earthturīyam—one fourthjagrāha—acceptedkhāta-pūra—of the filling of holesvareṇa—because of the benedictionvai—indeedīriṇam—the desertsbrahma-hatyāyāḥ—of the reaction for killing a brāhmaṇarūpam—formbhūmau—on the earthpradṛśyate—is visible.
Blended reading (Sanskrit + English inline)
bhūmis turīyaṁ jagrāha
bhūmiḥ
the earth
turīyam
one fourth
jagrāha
accepted
khāta-pūra-vareṇa vai
khāta-pūra
of the filling of holes
vareṇa
because of the benediction
vai
indeed
īriṇaṁ brahma-hatyāyā
īriṇam
the deserts
brahma-hatyāyāḥ
of the reaction for killing a brāhmaṇa
rūpaṁ bhūmau pradṛśyate
rūpam
form
bhūmau
on the earth
pradṛśyate
is visible.
In return for King Indra’s benediction that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brāhmaṇa. Because of those sinful reactions, we find many deserts on the surface of the earth.
Purport
Because deserts are manifestations of the earth’s diseased condition, no auspicious ritualistic ceremony can be performed in a desert. Persons destined to live in deserts are understood to be sharing the reactions for the sin of brahma-hatyā, the killing of a brāhmaṇa.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In return for King Indra's benediction that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brāhmaṇa. Because of those sinful reactions, there is barren land on the earth.
If the ditches will become filled with water on their own, I will accept one fourth of the sin. The earth accepted with this promise. Thus some of the earth is barren. It is forbidden to study the Vedas in such places, since sin resides there.
His Holiness Sri Krishna Chaitanya Swami· 2015-08-27· English
Personal Guidance
The earth accepted a quarter of the reaction in exchange for filled ditches; deserts are the visible scar. Even nature carries the consequences of our spiritual debts.
Reflection Questions
What 'desert' in my external life mirrors an old internal debt?
Where am I asking the earth to absorb what I should have processed?
turyam—one fourthcheda—although being cutviroheṇa—of growing againvareṇa—because of the benedictionjagṛhuḥ—accepteddrumāḥ—the treesteṣām—of themniryāsa-rūpeṇa—by the liquid oozing from the treesbrahma-hatyā—the reaction for killing a brāhmaṇapradṛśyate—is visible.
Blended reading (Sanskrit + English inline)
turyaṁ cheda-viroheṇa
turyam
one fourth
cheda
although being cut
viroheṇa
of growing again
vareṇa jagṛhur drumāḥ
vareṇa
because of the benediction
jagṛhuḥ
accepted
drumāḥ
the trees
teṣāṁ niryāsa-rūpeṇa
teṣām
of them
niryāsa-rūpeṇa
by the liquid oozing from the trees
brahma-hatyā pradṛśyate
brahma-hatyā
the reaction for killing a brāhmaṇa
pradṛśyate
is visible.
In return for Indra’s benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.]
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In return for Indra's benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees.
The trees got the benediction that when the branches are cut, they would grow again. Because the sin is in the sap, it is forbidden to drink a tree’s sap.
Personal Guidance
Trees took a quarter for regenerating branches; sap is the trace. Useful boons come with shares of the karmic load.
Reflection Questions
What benefits am I currently enjoying that quietly carry a karmic share?
Could I refuse a comfort that requires another to bear my reaction?
śaśvat—perpetualkāma—of sexual desirevareṇa—because of the benedictionaṁhaḥ—the sinful reaction for killing a brāhmaṇaturīyam—one fourthjagṛhuḥ—acceptedstriyaḥ—womenrajaḥ-rūpeṇa—in the form of the menstrual periodtāsu—in themaṁhaḥ—the sinful reactionmāsi māsi—every monthpradṛśyate—is visible.
Blended reading (Sanskrit + English inline)
śaśvat-kāma-vareṇāṁhas
śaśvat
perpetual
kāma
of sexual desire
vareṇa
because of the benediction
aṁhaḥ
the sinful reaction for killing a brāhmaṇa
turīyaṁ jagṛhuḥ striyaḥ
turīyam
one fourth
jagṛhuḥ
accepted
striyaḥ
women
rajo-rūpeṇa tāsv aṁho
rajaḥ-rūpeṇa
in the form of the menstrual period
tāsu
in them
aṁhaḥ
the sinful reaction
māsi māsi pradṛśyate
māsi māsi
every month
pradṛśyate
is visible.
In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.
Purport
Women as a class are very lusty, and apparently their continuous lusty desires are never satisfied. In return for Lord Indra’s benediction that there would be no cessation to their lusty desires, women accepted one fourth of the sinful reactions for killing a brāhmaṇa.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In return for Lord Indra's benediction that they would be able to enjoy lusty desires continuously, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.
“Continuous desire” means that even after much sexual enjoyment, the woman does not think she has had enough. She can enjoy even while pregnant, as long as the embryo is not harmed. In exchange, woman accepted a menstrual period. During this time she is contaminated and cannot be touched.
dravya—other thingsbhūyaḥ—of increasingvareṇa—by the benedictionāpaḥ—waterturīyam—one fourthjagṛhuḥ—acceptedmalam—the sinful reactiontāsu—in the waterbudbuda-phenābhyām—by bubbles and foamdṛṣṭam—visibletat—thatharati—one collectskṣipan—throwing away.
Blended reading (Sanskrit + English inline)
dravya-bhūyo-vareṇāpas
dravya
other things
bhūyaḥ
of increasing
vareṇa
by the benediction
āpaḥ
water
turīyaṁ jagṛhur malam
turīyam
one fourth
jagṛhuḥ
accepted
malam
the sinful reaction
tāsu budbuda-phenābhyāṁ
tāsu
in the water
budbuda-phenābhyām
by bubbles and foam
dṛṣṭaṁ tad dharati kṣipan
dṛṣṭam
visible
tat
that
harati
one collects
kṣipan
throwing away.
And in return for King Indra’s benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided.
Purport
If water is mixed with milk, fruit juice or other similar substances, it increases their volume, and no one can understand which has increased. In return for this benediction, water accepted one fourth of Indra’s sinful reactions. These sinful reactions are visible in foam and bubbles. Therefore one should avoid foam and bubbles while collecting drinking water.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In return for King Indra's benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. This is visible in bubbles and foam in water. When one collects water, these should be avoided.
For the benediction of substances becoming more in volume by mixing with water, water accepted one fourth of the sin. Drava-bhūyaḥ is another version: substances become naturally liquid by mixing with water. Because of that sin, bubbles and foam are seen in water as contamination. When drinking water one throws out the bubbles: one takes water without bubbles. If one drinks water with bubbles, one then consumes sin.
हतपुत्रस्ततस्त्वष्टाजुहावेन्द्रायशत्रवे ।
इन्द्रशत्रो विवर्धस्व मा चिरं जहि विद्विषम् ॥ ११ ॥
hata-putras tatas tvaṣṭā
[hata-putras tatas tvashtaa]
juhāvendrāya śatrave
[juhaavendraaya shatrave]
indra-śatro vivardhasva
[indra-shatro vivardhasva]
mā ciraṁ jahi vidviṣam
[maa chiram jahi vidvisham]
Word-for-word
hata-putraḥ—who lost his sontataḥ—thereaftertvaṣṭā—Tvaṣṭājuhāva—performed a sacrificeindrāya—of Indraśatrave—for creating an enemyindra-śatro—O enemy of Indravivardhasva—increasemā—notciram—after a long timejahi—killvidviṣam—your enemy.
Blended reading (Sanskrit + English inline)
hata-putras tatas tvaṣṭā
hata-putraḥ
who lost his son
tataḥ
thereafter
tvaṣṭā
Tvaṣṭā
juhāvendrāya śatrave
juhāva
performed a sacrifice
indra-śatro vivardhasva
indrāya
of Indra
śatrave
for creating an enemy
indra-śatro
O enemy of Indra
vivardhasva
increase
mā ciraṁ jahi vidviṣam
mā
not
ciram
after a long time
jahi
kill
vidviṣam
your enemy.
After Viśvarūpa was killed, his father, Tvaṣṭā, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, “O enemy of Indra, flourish to kill your enemy without delay.”
Purport
There was some defect in Tvaṣṭā’s chanting of the mantra because he chanted it long instead of short, and therefore the meaning changed. Tvaṣṭā intended to chant the word indra-śatro, meaning, “O enemy of Indra.” In this mantra, the word indra is in the possessive case ( ṣaṣṭhī ), and the word indra-śatro is called a tat-puruṣa compound ( tatpuruṣa-samāsa ). Unfortunately, instead of chanting the mantra short, Tvaṣṭā chanted it long, and its meaning changed from “the enemy of Indra” to “Indra, who is an enemy.” Consequently instead of an enemy of Indra’s, there emerged the body of Vṛtrāsura, of whom Indra was the enemy.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After Viśvarūpa was killed, his father, Tvaṣṭā, performed sacrifice to kill Indra, saying, "O enemy of Indra, flourish to kill your enemy without delay."
Indra became free of the sin after one year, at the beginning of Aśvina month. Leaving the forest where he performed austerities, he began to observe the ceremonies of that month. Tvaṣṭā, hearing of the death of his son, out of anger and grief produced a means of killing Indra. His intention was to kill the enemy Indra. Thus he prayed for increase of strength of the enemy of Indra. However, the same words can be taken to mean “increase the strength of Indra, the enemy.” Thus the meaning is the opposite. The word Indra comes from the root id which means great power. According to its group, it should have a high intonation. However, according to the rule samāsasya ca, [Note: Pāṇini 6.1.223] when the word occurs in a compound, the accent should come on the last word. As a tat-puruṣa compound Indra-śatruḥ the word Indra should have a low intonation. It then means “enemy of Indra.” If the word Indra has an accent in this compound it is bahuvrīhi compound, and means “Indra, the enemy.” This is according to bahuvrīhau prakṛtyā pūrvapadam: the first member of a compound preserves is original accent in a bahuvrīhi compound. [Note: Pāṇini 6.2.1] Tvāṣṭā pronounced the phrase with the accent on the word Indra, and thus the meaning of the sentence became “May the strength of Indra, the enemy, increase!” Indra became the killer of his enemies. The śruti says svāhendra-śatraḥ vivardhasva with this meaning. It is said in the teachings:
mantro hīnaḥ svarato varṇato vā mithyā-prayukto na tam artham āha
yathendraśakraḥ svarato ’parādhāt sa vāgvajro yajamānaṁ hinasti
A mantra devoid of proper intonation and pronunciation with improper use does not fulfill its purpose. Thus by saying “enemy of Indra” improperly, the thunderbolt of the words kills the priest because of his offense.
His Holiness Krishna Kshetra Swami· 2014-08-02· English
Personal Guidance
Tvaṣṭā, grieving his son, performed sacrifice and called: 'O enemy of Indra, flourish to kill your enemy.' Vengeful prayer can summon real beings; what we cultivate with intensity does come.
Reflection Questions
What vengeful intention am I quietly feeding with the fire of repetition?
atha—thereafteranvāhārya-pacanāt—from the fire known as Anvāhāryautthitaḥ—arisenghora-darśanaḥ—appearing very fearfulkṛtāntaḥ—personified annihilationiva—likelokānām—of all the planetsyuga-anta—of the end of the millenniumsamaye—at the timeyathā—just as.
Blended reading (Sanskrit + English inline)
athānvāhārya-pacanād
atha
thereafter
anvāhārya-pacanāt
from the fire known as Anvāhārya
utthito ghora-darśanaḥ
utthitaḥ
arisen
ghora-darśanaḥ
appearing very fearful
kṛtānta iva lokānāṁ
kṛtāntaḥ
personified annihilation
iva
like
lokānām
of all the planets
yugānta-samaye yathā
yuga-anta
of the end of the millennium
samaye
at the time
yathā
just as.
Thereafter, from the southern side of the sacrificial fire known as Anvāhārya came a fearful personality who looked like the destroyer of the entire creation at the end of the millennium.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, a fearful personality who looked like the destroyer of the entire creation at the end of the millennium arose from his desire to destroy Indra.
Though understanding his mistake, making a bahuvrīhi compound by accepting the first word (the normal usage), rather than putting the accent on the last word to make a tat-puruṣa compound in order to kill Indra (āhārya), the demon rose from the fire. Taking the normal meaning, Indra would become the killer. Taking the exceptional, intended meaning to kill Indra (anvāhārya), Indra would be killed along with his carrier. Anvāhārya means the monthly śrāddha offerings, but that meaning does not make sense in this context.
From the south side of the Anvāhārya fire came a personality fearful as the universal destroyer. The fruit of a wrath-sacrifice arrives wearing the shape of total destruction.
Reflection Questions
Where am I underestimating what my long-running resentment would produce if it succeeded?
Could I interrupt the sacrifice now, before its 'son' arrives?
विष्वग्विवर्धमानं तमिषुमात्रं दिने दिने ।
दग्धशैलप्रतीकाशं सन्ध्याभ्रानीकवर्चसम् ॥ १३ ॥
तप्तताम्रशिखाश्मश्रुं मध्याह्नार्कोग्रलोचनम् ॥ १४ ॥
देदीप्यमाने त्रिशिखे शूल आरोप्य रोदसी ।
नृत्यन्तमुन्नदन्तं च चालयन्तं पदा महीम् ॥ १५ ॥
दरीगम्भीरवक्त्रेण पिबता च नभस्तलम् ।
लिहता जिह्वयर्क्षाणि ग्रसता भुवनत्रयम् ॥ १६ ॥
महता रौद्रदंष्ट्रेण जृम्भमाणं मुहुर्मुहु: ।
वित्रस्ता दुद्रुवुर्लोका वीक्ष्य सर्वे दिशो दश ॥ १७ ॥
viṣvag vivardhamānaṁ tam
[vishvag vivardhamaanam tam]
iṣu-mātraṁ dine dine
[ishu-maatram dine dine]
dagdha-śaila-pratīkāśaṁ
[dagdha-shaila-prateekaasham]
sandhyābhrānīka-varcasam
[sandhyaabhraaneeka-varchasam]
tapta-tāmra-śikhā-śmaśruṁ
[tapta-taamra-shikhaa-shmashrum]
madhyāhnārkogra-locanam
[madhyaahnaarkogra-lochanam]
dedīpyamāne tri-śikhe
[dedeepyamaane tri-shikhe]
śūla āropya rodasī
[shoola aaropya rodasee]
nṛtyantam unnadantaṁ ca
[nrityantam unnadantam cha]
cālayantaṁ padā mahīm
[chaalayantam padaa maheem]
darī-gambhīra-vaktreṇa
[daree-gambheera-vaktrena]
pibatā ca nabhastalam
[pibataa cha nabhastalam]
lihatā jihvayarkṣāṇi
[lihataa jihvayarkshaani]
grasatā bhuvana-trayam
[grasataa bhuvana-trayam]
mahatā raudra-daṁṣṭreṇa
[mahataa raudra-damshtrena]
jṛmbhamāṇaṁ muhur muhuḥ
[jrimbhamaanam muhur muhuh]
vitrastā dudruvur lokā
[vitrastaa dudruvur lokaa]
vīkṣya sarve diśo daśa
[veekshya sarve disho dasha]
Word-for-word
viṣvak—all aroundvivardhamānam—increasingtam—himiṣu-mātram—an arrow’s flightdine dine—day after daydagdha—burntśaila—mountainpratīkāśam—resemblingsandhyā—in the eveningabhra-anīka—like an array of cloudsvarcasam—having an effulgencetapta—meltedtāmra—like copperśikhā—hairśmaśrum—moustache and beardmadhyāhna—at middayarka—like the sunugra-locanam—having powerful eyesdedīpyamāne—blazingtri-śikhe—three-pointedśūle—on his spearāropya—keepingrodasī—heaven and earthnṛtyantam—dancingunnadantam—shouting loudlyca—andcālayantam—movingpadā—by his footmahīm—the earthdarī-gambhīra—as deep as a cavevaktreṇa—by the mouthpibatā—drinkingca—alsonabhastalam—the skylihatā—licking upjihvayā—by the tongueṛkṣāṇi—the starsgrasatā—swallowingbhuvana-trayam—the three worldsmahatā—very greatraudra-daṁṣṭreṇa—with fearful teethjṛmbhamāṇam—yawningmuhuḥ muhuḥ—again and againvitrastāḥ—fearfuldudruvuḥ—ranlokāḥ—peoplevīkṣya—seeingsarve—alldiśaḥ daśa—ten directions.
Blended reading (Sanskrit + English inline)
viṣvag vivardhamānaṁ tam
viṣvak
all around
vivardhamānam
increasing
tam
him
iṣu-mātraṁ dine dine
iṣu-mātram
an arrow’s flight
dine dine
day after day
dagdha-śaila-pratīkāśaṁ
dagdha
burnt
śaila
mountain
pratīkāśam
resembling
sandhyābhrānīka-varcasam
sandhyā
in the evening
abhra-anīka
like an array of clouds
varcasam
having an effulgence
tapta-tāmra-śikhā-śmaśruṁ
tapta
melted
tāmra
like copper
śikhā
hair
śmaśrum
moustache and beard
madhyāhnārkogra-locanam
madhyāhna
at midday
arka
like the sun
ugra-locanam
having powerful eyes
dedīpyamāne tri-śikhe
dedīpyamāne
blazing
tri-śikhe
three-pointed
śūla āropya rodasī
śūle
on his spear
āropya
keeping
rodasī
heaven and earth
nṛtyantam unnadantaṁ ca
nṛtyantam
dancing
unnadantam
shouting loudly
ca
and
cālayantaṁ padā mahīm
cālayantam
moving
padā
by his foot
mahīm
the earth
darī-gambhīra-vaktreṇa
darī-gambhīra
as deep as a cave
vaktreṇa
by the mouth
pibatā ca nabhastalam
pibatā
drinking
ca
also
nabhastalam
the sky
lihatā jihvayarkṣāṇi
lihatā
licking up
jihvayā
by the tongue
ṛkṣāṇi
the stars
grasatā bhuvana-trayam
grasatā
swallowing
bhuvana-trayam
the three worlds
mahatā raudra-daṁṣṭreṇa
mahatā
very great
raudra-daṁṣṭreṇa
with fearful teeth
jṛmbhamāṇaṁ muhur muhuḥ
jṛmbhamāṇam
yawning
muhuḥ muhuḥ
again and again
vitrastā dudruvur lokā
vitrastāḥ
fearful
dudruvuḥ
ran
lokāḥ
people
vīkṣya sarve diśo daśa
vīkṣya
seeing
sarve
all
diśaḥ daśa
ten directions.
Like arrows released in the four directions, the demon’s body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon’s body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Like arrows released in the four directions, the demon's body grew, day after day. He appeared like a burnt hill, lustrous as a bright array of clouds in the evening. The hair on the demon's body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. As if holding the three worlds on the points of his blazing trident, dancing and shouting with a loud voice, he made the entire surface of the earth tremble. He seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. Yawning repeatedly, he seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his terrible teeth. Seeing this gigantic demon, everyone, in great fear, ran in the ten directions.
The verses are all connected with the last phrase “seeing that form the people fled in the ten directions.” He increased in size daily to the extent of arrows shot in all directions. He seemed to hold the earth and heavens on his trident. His mouth seemed to drink the sky.
Day by day, Vṛtra grew like arrows shot in four directions — tall, blackish, blazing like an evening cloud, his hair red as molten copper, his presence dwarfing the sky. The fruit of accumulated rage grows monstrous in proportions hard to control.
Reflection Questions
Have I watched a personal anger grow daily until it dwarfed my original self?
What helped (or could help) interrupt that growth?
येनावृता इमे लोकास्तपसा त्वाष्ट्रमूर्तिना ।
स वै वृत्र इति प्रोक्त: पाप: परमदारुण: ॥ १८ ॥
yenāvṛtā ime lokās
[yenaavritaa ime lokaas]
tapasā tvāṣṭra-mūrtinā
[tapasaa tvaashtra-moortinaa]
sa vai vṛtra iti proktaḥ
[sa vai vritra iti proktah]
pāpaḥ parama-dāruṇaḥ
[paapah parama-daarunah]
Word-for-word
yena—by whomāvṛtāḥ—coveredime—all theselokāḥ—planetstapasā—by the austeritytvāṣṭra-mūrtinā—in the form of the son of Tvaṣṭāsaḥ—hevai—indeedvṛtraḥ—Vṛtraiti—thusproktaḥ—calledpāpaḥ—personified sinparama-dāruṇaḥ—very fearful.
Blended reading (Sanskrit + English inline)
yenāvṛtā ime lokās
yena
by whom
āvṛtāḥ
covered
ime
all these
lokāḥ
planets
tapasā tvāṣṭra-mūrtinā
tapasā
by the austerity
tvāṣṭra-mūrtinā
in the form of the son of Tvaṣṭā
sa vai vṛtra iti proktaḥ
saḥ
he
vai
indeed
vṛtraḥ
Vṛtra
iti
thus
proktaḥ
called
pāpaḥ parama-dāruṇaḥ
pāpaḥ
personified sin
parama-dāruṇaḥ
very fearful.
That very fearful demon, who was actually the son of Tvaṣṭā, covered all the planetary systems by dint of austerity. Therefore he was named Vṛtra, or one who covers everything.
Purport
In the Vedas it is said, sa imāḻ lokān āvṛṇot tad vṛtrasya vṛtratvam: because the demon covered all the planetary systems, his name was Vṛtrāsura.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
This sinful, extremely cruel son of Tvaṣṭā was called Vṛtra “one who covers,” because he covered the whole world with suffering.
The worlds were covered by Vṛtrā whose form was related to Tvaṣṭā.
By his austerity he covered all planetary systems — hence the name Vṛtra, 'the coverer.' Concentrated tapasya, even from a demonic motive, can hide the entire light of the cosmos.
Reflection Questions
What in me, when intense, 'covers' the light I would otherwise live by?
Where would diluted but God-aligned attention serve me better than intensity?
tam—himnijaghnuḥ—struckabhidrutya—running tosa-gaṇāḥ—with soldiersvibudha-ṛṣabhāḥ—all the great demigodssvaiḥ svaiḥ—with their own respectivedivya—transcendentalastra—bows and arrowsśastra-oghaiḥ—different weaponssaḥ—he (Vṛtra)agrasat—swallowedtāni—them (the weapons)kṛtsnaśaḥ—all together.
Blended reading (Sanskrit + English inline)
taṁ nijaghnur abhidrutya
tam
him
nijaghnuḥ
struck
abhidrutya
running to
sagaṇā vibudharṣabhāḥ
sa-gaṇāḥ
with soldiers
vibudha-ṛṣabhāḥ
all the great demigods
svaiḥ svair divyāstra-śastraughaiḥ
svaiḥ svaiḥ
with their own respective
divya
transcendental
astra
bows and arrows
śastra-oghaiḥ
different weapons
so ’grasat tāni kṛtsnaśaḥ
saḥ
he (Vṛtra)
agrasat
swallowed
tāni
them (the weapons)
kṛtsnaśaḥ
all together.
The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vṛtrāsura swallowed all their weapons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The best of the devatās, charging the demon with their soldiers, struck him with their heavenly bows and arrows and other weapons, but Vṛtrāsura swallowed all their weapons.
Indra and the demigods charged with their transcendental weapons, but Vṛtra swallowed them all. Sometimes our most refined spiritual tools are simply absorbed by what they are meant to defeat.
Reflection Questions
Which spiritual tool of mine keeps being 'swallowed' by the obstacle?
What stronger source must I appeal to when my normal arsenal fails?
ततस्ते विस्मिता: सर्वे विषण्णा ग्रस्ततेजस: ।
प्रत्यञ्चमादिपुरुषमुपतस्थु:समाहिता: ॥ २० ॥
tatas te vismitāḥ sarve
[tatas te vismitaah sarve]
viṣaṇṇā grasta-tejasaḥ
[vishannaa grasta-tejasah]
pratyañcam ādi-puruṣam
[pratyancham aadi-purusham]
upatasthuḥ samāhitāḥ
[upatasthuh samaahitaah]
Word-for-word
tataḥ—thereafterte—they (the demigods)vismitāḥ—being struck with wondersarve—allviṣaṇṇāḥ—being very morosegrasta-tejasaḥ—having lost all their personal strengthpratyañcam—to the Supersoulādi-puruṣam—the original personupatasthuḥ—prayedsamāhitāḥ—all gathered together.
Blended reading (Sanskrit + English inline)
tatas te vismitāḥ sarve
tataḥ
thereafter
te
they (the demigods)
vismitāḥ
being struck with wonder
sarve
all
viṣaṇṇā grasta-tejasaḥ
viṣaṇṇāḥ
being very morose
grasta-tejasaḥ
having lost all their personal strength
pratyañcam ādi-puruṣam
pratyañcam
to the Supersoul
ādi-puruṣam
the original person
upatasthuḥ samāhitāḥ
upatasthuḥ
prayed
samāhitāḥ
all gathered together.
Struck with wonder and disappointment upon seeing the strength of the demon, the demigods lost their own strength. Therefore they all met together to try to please the Supersoul, the Supreme Personality of Godhead, Nārāyaṇa, by worshiping Him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Struck with wonder and disappointment, bereft of strength, the devatās gathered together and worshipped the original person, antaryāmī.
Pratyañcam means “he who is within.”
Personal Guidance
Astonished and weakened, the demigods met together to please Nārāyaṇa with worship. The right response to total defeat is collective return to the Supreme.
Reflection Questions
Whom do I gather with in defeat — and whom do we collectively turn to?
Have I been trying to recover individually when group worship is the move?
श्रीदेवाऊचु:
वाय्वम्बराग्न्यप्क्षितयस्त्रिलोका
ब्रह्मादयो ये वयमुद्विजन्त: ।
हराम यस्मै बलिमन्तकोऽसौ
बिभेति यस्मादरणं ततो न: ॥ २१ ॥
śrī-devā ūcuḥ
[shree-devaa oochuh]
vāyv-ambarāgny-ap-kṣitayas tri-lokā
[vaayv-ambaraagny-ap-kshitayas tri-lokaa]
brahmādayo ye vayam udvijantaḥ
[brahmaadayo ye vayam udvijantah]
harāma yasmai balim antako ’sau
[haraama yasmai balim antako ’sau]
bibheti yasmād araṇaṁ tato naḥ
[bibheti yasmaad aranam tato nah]
Word-for-word
śrī-devāḥ ūcuḥ—the demigods saidvāyu—composed of airambara—skyagni—fireap—waterkṣitayaḥ—and landtri-lokāḥ—the three worldsbrahma-ādayaḥ—beginning from Lord Brahmāye—whovayam—weudvijantaḥ—being very much afraidharāma—offeryasmai—unto whombalim—presentationantakaḥ—the destroyer, deathasau—thatbibheti—fearsyasmāt—from whomaraṇam—sheltertataḥ—thereforenaḥ—our.
Blended reading (Sanskrit + English inline)
śrī-devā ūcuḥ
śrī-devāḥ ūcuḥ
the demigods said
vāyu
composed of air
vāyv-ambarāgny-ap-kṣitayas tri-lokā
ambara
sky
agni
fire
ap
water
kṣitayaḥ
and land
tri-lokāḥ
the three worlds
brahmādayo ye vayam udvijantaḥ
brahma-ādayaḥ
beginning from Lord Brahmā
ye
who
vayam
we
udvijantaḥ
being very much afraid
harāma yasmai balim antako ’sau
harāma
offer
yasmai
unto whom
balim
presentation
antakaḥ
the destroyer, death
bibheti yasmād araṇaṁ tato naḥ
asau
that
bibheti
fears
yasmāt
from whom
araṇam
shelter
tataḥ
therefore
naḥ
our.
The demigods said: The three worlds are created by the five elements — namely ether, air, fire, water and earth — which are controlled by various demigods, beginning from Lord Brahmā. Being very much afraid that the time factor will end our existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us full protection.
Purport
When one is afraid of being killed, one must take shelter of the Supreme Personality of Godhead. He is worshiped by all the demigods, beginning from Brahmā, although they are in charge of the various elements of this material world. The words bibheti yasmāt indicate that all the demons, regardless of how great and powerful, fear the Supreme Personality of Godhead. The demigods, being afraid of death, took shelter of the Lord and offered Him these prayers. Although the time factor is fearful to everyone, fear personified is afraid of the Supreme Lord, who is therefore known as abhaya, fearless. Taking shelter of the Supreme Lord brings actual fearlessness, and therefore the demigods decided to take shelter of the Lord.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The devatās said: Let us take protection of the Lord whom death fears and to whom we , the elements--ether, air, fire, water and earth, the planets composed of elements and the devatās including Brahmā, who are now in fear of death, offer presentations!
They take shelter of the Lord, thinking that no one except the Lord can protect them from the danger of Vṛtrāsura. The elements mentioned represent all twenty-three elements. Those elements, the planets made of the elements, and the devatās in charge of the planets, starting with Brahmā, and all of us present now, who are afraid of death, offer gifts to the Lord. Let there be shelter coming from the Lord (tataḥ) whom death fears.
The demigods address the Lord: the three worlds rest on five elements controlled by Brahmā and others; afraid of time, we seek shelter in You alone. The structure of the universe itself drives one toward the Supreme.
Reflection Questions
Do I recognize the time factor as my real opponent?
Whom would I take shelter of if I admitted I cannot outpace time?
अविस्मितंतंपरिपूर्णकामंस्वेनैवलाभेनसमंप्रशान्तम् ।
विनोपसर्पत्यपरं हि बालिश:
श्वलाङ्गुलेनातितितर्तिसिन्धुम् ॥ २२ ॥
avismitaṁ taṁ paripūrṇa-kāmaṁ
[avismitam tam paripoorna-kaamam]
svenaiva lābhena samaṁ praśāntam
[svenaiva laabhena samam prashaantam]
vinopasarpaty aparaṁ hi bāliśaḥ
[vinopasarpaty aparam hi baalishah]
śva-lāṅgulenātititarti sindhum
[shva-laangulenaatititarti sindhum]
Word-for-word
avismitam—who is never struck with wondertam—Himparipūrṇa-kāmam—who is fully satisfiedsvena—by His owneva—indeedlābhena—achievementssamam—equipoisedpraśāntam—very steadyvinā—withoutupasarpati—approachesaparam—anotherhi—indeedbāliśaḥ—a foolśva—of a doglāṅgulena—by the tailatititarti—wants to crosssindhum—the sea.
Blended reading (Sanskrit + English inline)
avismitaṁ taṁ paripūrṇa-kāmaṁ
avismitam
who is never struck with wonder
tam
Him
paripūrṇa-kāmam
who is fully satisfied
svenaiva lābhena samaṁ praśāntam
svena
by His own
eva
indeed
lābhena
achievements
samam
equipoised
praśāntam
very steady
vinopasarpaty aparaṁ hi bāliśaḥ
vinā
without
upasarpati
approaches
aparam
another
hi
indeed
bāliśaḥ
a fool
śva-lāṅgulenātititarti sindhum
śva
of a dog
lāṅgulena
by the tail
atititarti
wants to cross
sindhum
the sea.
Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.
Purport
A dog can swim in the water, but if a dog dives in the ocean and someone wants to cross the ocean by holding the dog’s tail, he is certainly fool number one. A dog cannot cross the ocean, nor can a person cross the ocean by catching a dog’s tail. Similarly, one who desires to cross the ocean of nescience should not seek the shelter of any demigod or anyone else but the fearless shelter of the Supreme Personality of Godhead. Śrīmad-Bhāgavatam (10.14.58) therefore says:
samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo-murāreḥ bhavāmbudhir vatsa-padaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām
The Lord’s lotus feet are an indestructible boat, and if one takes shelter of that boat he can easily cross the ocean of nescience. Consequently there are no dangers for a devotee although he lives within this material world, which is full of dangers at every step. One should seek the shelter of the all-powerful instead of trying to be protected by one’s own concocted ideas.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The great fool who is trying to cross the ocean of saṁsāra by holding onto a dog’s tail approaches anyone except the Lord, for whom nothing is astonishing to accomplish, who is full in his desires with a perfect form, and who is gentle with his devotees.
The intelligent person should not surrender to anyone else. A really foolish person approaches someone else for shelter—devatās, karma-yoga or jñāna-yoga. The wise person does not do so. It is just like a person desiring to cross the ocean by holding a dog’s tail. The dog cannot cross the ocean, what to speak of the man holding his tail. The dog, seeing the man holding his tail, will throw him off in the water, and the dog also will drown. However, it is not astonishing that the person who takes shelter of the Lord crosses the ocean of saṁsāra. Thus the Lord is described as avismitam, without surprises. Though it is astonishing that, without the Lord, some try to cross the ocean of saṁsāra, it is not astonishing to cross by taking shelter of the Lord, since that ocean immediately becomes like the water in a calf’s footprint. The Lord is always complete in his desires along with (samam) the attainment of svarūpa of seven types of sweetness. [Note: Perhaps this refers to his beauty, fragrance, sound of his voice, youthfulness, tastiness, liberality (audārya) and mercy, mentioned in Mādhurya-kadambinī.] He has enjoyment bestowed through his hlādinī-śakti. The Lord is gentle (praśāntam), tolerant of his devotees though they commit sevāparadha, since he is affectionate to them.
His Holiness Vedavyasa Priya Swami· 2016-04-24· English
Personal Guidance
The Lord is free from material conceptions, never astonished, always jubilant in His own spiritual perfection. Worship begins with addressing One whose joy doesn't depend on outcomes.
Reflection Questions
Does my devotion address One whose joy is dependent or independent?
What changes when the Lord I pray to is unaffected by my crisis?
यस्योरुशृङ्गेजगतींस्वनावं
मनुर्यथाबध्य ततार दुर्गम् ।
स एव नस्त्वाष्ट्रभयाद्दुरन्तात्
त्राताश्रितान्वारिचरोऽपि नूनम् ॥ २३ ॥
yasyoru-śṛṅge jagatīṁ sva-nāvaṁ
[yasyoru-shringe jagateem sva-naavam]
manur yathābadhya tatāra durgam
[manur yathaabadhya tataara durgam]
sa eva nas tvāṣṭra-bhayād durantāt
[sa eva nas tvaashtra-bhayaad durantaat]
trātāśritān vāricaro ’pi nūnam
[traataashritaan vaaricharo ’pi noonam]
Word-for-word
yasya—of whomuru—very strong and highśṛṅge—on the hornjagatīm—in the form of the worldsva-nāvam—his own boatmanuḥ—Manu, King Satyavratayathā—just asābadhya—bindingtatāra—crosseddurgam—the very difficult to cross (inundation)saḥ—He (the Supreme Personality of Godhead)eva—certainlynaḥ—ustvāṣṭra-bhayāt—from fear of the son of Tvaṣṭādurantāt—endlesstrātā—delivererāśritān—dependents (like us)vāri-caraḥ api—although taking the form of a fishnūnam—indeed.
Blended reading (Sanskrit + English inline)
yasyoru-śṛṅge jagatīṁ sva-nāvaṁ
yasya
of whom
manur yathābadhya tatāra durgam
uru
very strong and high
sa eva nas tvāṣṭra-bhayād durantāt
trātāśritān vāricaro ’pi nūnam
śṛṅge
on the horn
jagatīm
in the form of the world
sva-nāvam
his own boat
manuḥ
Manu, King Satyavrata
yathā
just as
ābadhya
binding
tatāra
crossed
durgam
the very difficult to cross (inundation)
saḥ
He (the Supreme Personality of Godhead)
eva
certainly
naḥ
us
tvāṣṭra-bhayāt
from fear of the son of Tvaṣṭā
durantāt
endless
trātā
deliverer
āśritān
dependents (like us)
vāri-caraḥ api
although taking the form of a fish
nūnam
indeed.
The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the Matsya avatāra, the fish incarnation. By the grace of the Matsya avatāra, Manu saved himself from the great danger of the flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvaṣṭā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Matsya, who bound the boat of the earth on his horn and crossed the ocean of devastation, will deliver us. We take shelter of him out of endless fear of the son of Tvaṣṭā
Though we are very low, having material desires, and approach the Lord out of fear of the demon, he should protect us, just as he gave protection previously. This is expressed in two verses. Just as Matsya saved the earth, he will save us from the demon. Though he moves about in the water and is situated there, he can protect us who are on the land because he is the Lord.
His Holiness Vedavyasa Priya Swami· 2019-11-11· Hindi
Personal Guidance
Satyavrata Manu tied the boat of the world to Matsya's horn and was saved at devastation. When the flood rises, the rescue is to be tied to a Form of the Lord, not to the boat itself.
Reflection Questions
Which form of the Lord am I tied to in my current flood?
Where am I still trusting the boat instead of the horn?
पुरा स्वयम्भूरपि संयमाम्भ-
स्युदीर्णवातोर्मिरवै:कराले ।
एकोऽरविन्दात् पतितस्ततार
तस्माद् भयाद्येन स नोऽस्तु पार: ॥ २४ ॥
purā svayambhūr api saṁyamāmbhasy
[puraa svayambhoor api samyamaambhasy]
udīrṇa-vātormi-ravaiḥ karāle
[udeerna-vaatormi-ravaih karaale]
eko ’ravindāt patitas tatāra
[eko ’ravindaat patitas tataara]
tasmād bhayād yena sa no ’stu pāraḥ
[tasmaad bhayaad yena sa no ’stu paarah]
Word-for-word
purā—formerly (during the time of creation)svayambhūḥ—Lord Brahmāapi—alsosaṁyama-ambhasi—in the water of inundationudīrṇa—very highvāta—of windūrmi—and of wavesravaiḥ—by the soundskarāle—very fearfulekaḥ—alonearavindāt—from the lotus seatpatitaḥ—almost fallentatāra—escapedtasmāt—from thatbhayāt—fearful situationyena—by whom (the Lord)saḥ—Henaḥ—of usastu—let there bepāraḥ—deliverance.
Blended reading (Sanskrit + English inline)
purā svayambhūr api saṁyamāmbhasy
purā
formerly (during the time of creation)
svayambhūḥ
Lord Brahmā
api
also
saṁyama-ambhasi
in the water of inundation
udīrṇa-vātormi-ravaiḥ karāle
udīrṇa
very high
vāta
of wind
ūrmi
and of waves
ravaiḥ
by the sounds
karāle
very fearful
eko ’ravindāt patitas tatāra
ekaḥ
alone
aravindāt
from the lotus seat
tasmād bhayād yena sa no ’stu pāraḥ
patitaḥ
almost fallen
tatāra
escaped
tasmāt
from that
bhayāt
fearful situation
yena
by whom (the Lord)
saḥ
He
naḥ
of us
astu
let there be
pāraḥ
deliverance.
In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a horrible sound that Lord Brahmā almost fell from his seat on the lotus into the water of devastation, but he was saved with the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
May the Lord who saved Brahmā from danger when he was alone and almost fell from his lotus seat out of fear of the sound of strong winds and waves in the waters of devastation be our deliverance!
Brahmā almost fell from the lotus growing from the Lord’s navel out of fear of the waters of devastation. He was saved by the Lord.
Personal Guidance
At creation's start, fierce wind and waves shook even Brahmā on his lotus seat, but the Lord saved him. Even the cosmic creator needed rescue; humility in storms is the first wisdom.
Reflection Questions
Whose dignity would I have to drop to be rescued in my storm?
yaḥ—He whoekaḥ—oneīśaḥ—controllernija-māyayā—by His transcendental potencynaḥ—ussasarja—createdyena—by whom (through whose mercy)anusṛjāma—we also createviśvam—the universevayam—wena—notyasya—of whomapi—althoughpuraḥ—in front of ussamīhataḥ—of Him who is actingpaśyāma—seeliṅgam—the formpṛthak—separateīśa—as controllersmāninaḥ—thinking of ourselves.
Blended reading (Sanskrit + English inline)
ya eka īśo nija-māyayā naḥ
yaḥ
He who
ekaḥ
one
īśaḥ
controller
nija-māyayā
by His transcendental potency
naḥ
us
sasarja yenānusṛjāma viśvam
sasarja
created
yena
by whom (through whose mercy)
anusṛjāma
we also create
viśvam
the universe
vayaṁ na yasyāpi puraḥ samīhataḥ
vayam
we
na
not
yasya
of whom
api
although
puraḥ
in front of us
samīhataḥ
of Him who is acting
paśyāma liṅgaṁ pṛthag īśa-māninaḥ
paśyāma
see
liṅgam
the form
pṛthak
separate
īśa
as controllers
māninaḥ
thinking of ourselves.
The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see Him because all of us think that we are separate and independent gods.
Purport
Here is an explanation of why the conditioned soul cannot see the Supreme Personality of Godhead face to face. Even though the Lord appears before us as Lord Kṛṣṇa or Lord Rāmacandra and lives in human society as a leader or king, the conditioned soul cannot understand Him. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: rascals ( mūḍhas ) deride the Supreme Personality of Godhead, thinking Him an ordinary human being. However insignificant we are, we think that we are also God, that we can create a universe or that we can create another God. This is why we cannot see or understand the Supreme Personality of Godhead. In this regard, Śrīla Madhvācārya says:
liṅgam eva paśyāmaḥ kadācid abhimānas tu devānām api sann iva prāyaḥ kāleṣu nāsty eva
tāratamyena so ’pi tu
We are all conditioned to various degrees, but we think that we are God. This is why we cannot understand who God is or see Him face to face.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
That one Lord created us by his own energy, and by him alone we create the universe. We, thinking we are also creators, do not see the form of the Lord who performed pastimes long before we existed.
Though the Lord is present everywhere and also here, he is not visible to our material senses. But by his mercy may he become visible and protect us! This is expressed in three verses. We do not see the form of the Lord who performed pastimes (samīhataḥ puraḥ) in the forms of Rāma or Kṛṣṇa before we existed. The reason is that we think we are the lords.
By His external potency the Lord created us; by His mercy we expand creation; He stands before us as the Supersoul, yet invisible. We collaborate with One we cannot see directly.
Reflection Questions
What practice could let me sense the Supersoul I cannot see?
How does invisibility change my relationship with the One who stands before me?
यो न: सपत्नैर्भृशमर्द्यमानान्
देवर्षितिर्यङ्नृषुनित्यएव ।
कृतावतारस्तनुभि: स्वमायया
कृत्वात्मसात्पातियुगेयुगेच ॥ २६ ॥
तमेव देवं वयमात्मदैवतं
परं प्रधानं पुरुषं विश्वमन्यम् ।
व्रजामसर्वेशरणंशरण्यंस्वानांसनोधास्यतिशंमहात्मा ॥ २७ ॥
yo naḥ sapatnair bhṛśam ardyamānān
[yo nah sapatnair bhrisham ardyamaanaan]
devarṣi-tiryaṅ-nṛṣu nitya eva
[devarshi-tiryan-nrishu nitya eva]
kṛtāvatāras tanubhiḥ sva-māyayā
[kritaavataaras tanubhih sva-maayayaa]
kṛtvātmasāt pāti yuge yuge ca
[kritvaatmasaat paati yuge yuge cha]
tam eva devaṁ vayam ātma-daivataṁ
[tam eva devam vayam aatma-daivatam]
paraṁ pradhānaṁ puruṣaṁ viśvam anyam
[param pradhaanam purusham vishvam anyam]
vrajāma sarve śaraṇaṁ śaraṇyaṁ
[vrajaama sarve sharanam sharanyam]
svānāṁ sa no dhāsyati śaṁ mahātmā
[svaanaam sa no dhaasyati sham mahaatmaa]
Word-for-word
yaḥ—He whonaḥ—ussapatnaiḥ—by our enemies, the demonsbhṛśam—almost alwaysardyamānān—being persecuteddeva—among the demigodsṛṣi—the saintly personstiryak—the animalsnṛṣu—and mennityaḥ—alwayseva—certainlykṛta-avatāraḥ—appearing as an incarnationtanubhiḥ—with different formssva-māyayā—by His internal potencykṛtvā ātmasāt—considering very near and dear to Himpāti—protectsyuge yuge—in every millenniumca—andtam—Himeva—indeeddevam—the Supreme Lordvayam—all of usātma-daivatam—the Lord of all living entitiesparam—transcendentalpradhānam—the original cause of the total material energypuruṣam—the supreme enjoyerviśvam—whose energy constitutes this universeanyam—separately situatedvrajāma—we approachsarve—allśaraṇam—shelterśaraṇyam—suitable as sheltersvānām—unto His own devoteessaḥ—Henaḥ—unto usdhāsyati—shall giveśam—good fortunemahātmā—the Supersoul.
Blended reading (Sanskrit + English inline)
yo naḥ sapatnair bhṛśam ardyamānān
yaḥ
He who
naḥ
us
devarṣi-tiryaṅ-nṛṣu nitya eva
kṛtāvatāras tanubhiḥ sva-māyayā
kṛtvātmasāt pāti yuge yuge ca
sapatnaiḥ
by our enemies, the demons
bhṛśam
almost always
tam eva devaṁ vayam ātma-daivataṁ
paraṁ pradhānaṁ puruṣaṁ viśvam anyam
ardyamānān
being persecuted
deva
among the demigods
ṛṣi
the saintly persons
vrajāma sarve śaraṇaṁ śaraṇyaṁ
svānāṁ sa no dhāsyati śaṁ mahātmā
tiryak
the animals
nṛṣu
and men
nityaḥ
always
eva
certainly
kṛta-avatāraḥ
appearing as an incarnation
tanubhiḥ
with different forms
sva-māyayā
by His internal potency
kṛtvā ātmasāt
considering very near and dear to Him
pāti
protects
yuge yuge
in every millennium
ca
and
tam
Him
eva
indeed
devam
the Supreme Lord
vayam
all of us
ātma-daivatam
the Lord of all living entities
param
transcendental
pradhānam
the original cause of the total material energy
puruṣam
the supreme enjoyer
viśvam
whose energy constitutes this universe
anyam
separately situated
vrajāma
we approach
sarve
all
śaraṇam
shelter
śaraṇyam
suitable as shelter
svānām
unto His own devotees
saḥ
He
naḥ
unto us
dhāsyati
shall give
śam
good fortune
mahātmā
the Supersoul.
By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vāmanadeva, the incarnation of strength among the demigods; Paraśurāma, the incarnation among saints; Nṛsiṁhadeva and Varāha, incarnations among animals; and Matsya and Kūrma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Kṛṣṇa and Lord Rāma. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virāṭ-rūpa]. In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection.
Purport
In this verse, the Supreme Personality of Godhead, Viṣṇu, is ascertained to be the original cause of creation. Śrīdhara Svāmī, in his commentary Bhāvārtha-dīpikā, replies to the idea that prakṛti and puruṣa are the causes of the cosmic manifestation. As stated herein, paraṁ pradhānaṁ puruṣaṁ viśvam anyam: “He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [ virāṭ rūpa ].” The word prakṛti, which is used to indicate the source of generation, refers to the material energy of the Supreme Lord, and the word puruṣa refers to the living entities, who are the superior energy of the Lord. Both the prakṛti and puruṣa ultimately enter the Supreme Lord, as stated in Bhagavad-gītā ( prakṛtiṁ yānti māmikām ).
Although prakṛti and puruṣa superficially appear to be the causes of the material manifestation, both are emanations of different energies of the Supreme Lord. Therefore the Supreme Lord is the cause of prakṛti and puruṣa. He is the original cause ( sarva-kāraṇa-kāraṇam ). The Nāradīya Purāṇa says:
avikāro ’pi paramaḥ prakṛtis tu vikāriṇī anupraviśya govindaḥ prakṛtiś cābhidhīyate
Both the prakṛti and puruṣa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gītā ( gām āviśya ), the Lord enters the prakṛti, and then the prakṛti creates different manifestations. The prakṛti is not independent or beyond His energies. Vāsudeva, Lord Śrī Kṛṣṇa, is the original cause of everything. Therefore the Lord says in Bhagavad-gītā (10.8) :
“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.” In Śrīmad-Bhāgavatam (2.9.33) the Lord also says, aham evāsam evāgre: “Only I existed before the creation.” This is confirmed in the Brahmāṇḍa Purāṇa as follows:
To generate the universe, the Lord acts indirectly as the puruṣa and directly as the prakṛti. Because both energies emanate from Lord Vāsudeva, the all-pervasive Supreme Personality of Godhead, He is known as both prakṛti and puruṣa. Therefore Vāsudeva is the cause of everything ( sarva-kāraṇa-kāraṇam ).
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Considering us his own self, he protects us when we are greatly suffering from the demons, by becoming avatāras in various forms among men, animals, sages and devatās by his mercy in every yuga. We approach the Lord, worthy of worship by all beings, who is the supreme cause, prakṛti, the universal form, the spiritual world, the shelter of his devotees, and the most worthy shelter. He will give good fortune to us.
Becoming avatāras with forms (tanubhiḥ) like Upendra and Paraśurāma, by his mercy or his cit-śakti (māyayā), taking us as his own self, he protects us. Thus we are not hesitant to request him to protect us now. The Lord is the universal form through his māyā-śakti. By his svarūpa-śakti, he is different (anyam) from the universe.
His Holiness Gaur Krishna Das Goswami· 2014-07-10· Hindi
Personal Guidance
By inconceivable potency He expands into Vāmana, Paraśurāma, Nṛsiṁha and other forms for specific rescues. The Lord deploys the right incarnation for the right crisis — never one-size-fits-all.
Reflection Questions
Which form of the Lord matches my current crisis?
Am I praying to a generic God when a specific form is appropriate?
श्रीशुकउवाच
इति तेषां महाराज सुराणामुपतिष्ठताम् ।
प्रतीच्यां दिश्यभूदावि: शङ्खचक्रगदाधर: ॥ २८ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
iti teṣāṁ mahārāja
[iti teshaam mahaaraaja]
surāṇām upatiṣṭhatām
[suraanaam upatishthataam]
pratīcyāṁ diśy abhūd āviḥ
[prateechyaam dishy abhood aavih]
śaṅkha-cakra-gadā-dharaḥ
[shankha-chakra-gadaa-dharah]
Word-for-word
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saiditi—thusteṣām—of themmahārāja—O Kingsurāṇām—of the demigodsupatiṣṭhatām—prayingpratīcyām—insidediśi—in the directionabhūt—becameāviḥ—visibleśaṅkha-cakra-gadā-dharaḥ—bearing the transcendental weapons: the conchshell, disc and club.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
iti teṣāṁ mahārāja
iti
thus
teṣām
of them
mahārāja
O King
surāṇām upatiṣṭhatām
surāṇām
of the demigods
upatiṣṭhatām
praying
pratīcyāṁ diśy abhūd āviḥ
pratīcyām
inside
diśi
in the direction
abhūt
became
āviḥ
visible
śaṅkha-cakra-gadā-dharaḥ
śaṅkha-cakra-gadā-dharaḥ
bearing the transcendental weapons: the conchshell, disc and club.
Śrī Śukadeva Gosvāmī said: My dear King, when all the demigods offered Him their prayers, the Supreme Personality of Godhead, Lord Hari, carrying His weapons, the conchshell, disc and club, appeared first within their hearts and then before them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! When all the devatās offered him their prayers, Lord, carrying his weapons, the conch, disc and club, appeared before them on the bank of the western ocean.
The devatās, attacked by the demons, could not remain in a good place. Thus, they sat and offered prayers an isolated place, on the bank of the western ocean (pratīcyām diśi).
His Holiness Jayadvaita Swami· 2007-02-09· English
Personal Guidance
When the demigods prayed, the Lord appeared first within their hearts, then externally, holding conchshell, disc and club. Inner appearance precedes outer; what we encounter outside has often been received within first.
Reflection Questions
When have I noticed an inner appearance before its outer counterpart?
What might be appearing in my heart now that I should not dismiss?
आत्मतुल्यै: षोडशभिर्विना श्रीवत्सकौस्तुभौ ।
पर्युपासितमुन्निद्रशरदम्बुरुहेक्षणम् ॥ २९ ॥
दृष्ट्वा तमवनौ सर्व ईक्षणाह्लादविक्लवा: ।
दण्डवत् पतिता राजञ्छनैरुत्थाय तुष्टुवु: ॥ ३० ॥
ātma-tulyaiḥ ṣoḍaśabhir
[aatma-tulyaih shodashabhir]
vinā śrīvatsa-kaustubhau
[vinaa shreevatsa-kaustubhau]
paryupāsitam unnidra-
[paryupaasitam unnidra-]
śarad-amburuhekṣaṇam
[sharad-amburuhekshanam]
dṛṣṭvā tam avanau sarva
[drishtvaa tam avanau sarva]
īkṣaṇāhlāda-viklavāḥ
[eekshanaahlaada-viklavaah]
daṇḍavat patitā rājaṣ
[dandavat patitaa raajash]
chanair utthāya tuṣṭuvuḥ
[chanair utthaaya tushtuvuh]
Word-for-word
ātma-tulyaiḥ—almost equal to Himselfṣoḍaśabhiḥ—by sixteen (servants)vinā—withoutśrīvatsa-kaustubhau—the Śrīvatsa mark and Kaustubha jewelparyupāsitam—being attended on all sidesunnidra—bloomingśarat—of the autumnamburuha—like lotus flowersīkṣaṇam—having eyesdṛṣṭvā—seeingtam—Him (the Supreme Personality of Godhead, Nārāyaṇa)avanau—on the groundsarve—all of themīkṣaṇa—from directly seeingāhlāda—with happinessviklavāḥ—being overwhelmeddaṇḍa-vat—like a stickpatitāḥ—fellrājan—O Kingśanaiḥ—slowlyutthāya—standing uptuṣṭuvuḥ—offered prayers.
Blended reading (Sanskrit + English inline)
ātma-tulyaiḥ ṣoḍaśabhir
ātma-tulyaiḥ
almost equal to Himself
ṣoḍaśabhiḥ
by sixteen (servants)
vinā śrīvatsa-kaustubhau
vinā
without
śrīvatsa-kaustubhau
the Śrīvatsa mark and Kaustubha jewel
paryupāsitam unnidra-
paryupāsitam
being attended on all sides
unnidra
blooming
śarad-amburuhekṣaṇam
śarat
of the autumn
amburuha
like lotus flowers
dṛṣṭvā tam avanau sarva
īkṣaṇāhlāda-viklavāḥ
īkṣaṇam
having eyes
dṛṣṭvā
seeing
daṇḍavat patitā rājaṣ
tam
Him (the Supreme Personality of Godhead, Nārāyaṇa)
avanau
on the ground
sarve
all of them
īkṣaṇa
from directly seeing
āhlāda
with happiness
viklavāḥ
being overwhelmed
daṇḍa-vat
like a stick
patitāḥ
fell
rājan
O King
śanaiḥ
slowly
chanair utthāya tuṣṭuvuḥ
utthāya
standing up
tuṣṭuvuḥ
offered prayers.
Surrounding and serving the Supreme Personality of Godhead, Nārāyaṇa, were sixteen personal attendants, decorated with ornaments and appearing exactly like Him but without the mark of Śrīvatsa and the Kaustubha jewel. O King, when all the demigods saw the Supreme Lord in that posture, smiling with eyes like the petals of lotuses grown in autumn, they were overwhelmed with happiness and immediately fell down like rods, offering daṇḍavats. Then they slowly rose and pleased the Lord by offering Him prayers.
Purport
In Vaikuṇṭhaloka the Supreme Personality of Godhead has four hands and decorations like the Śrīvatsa mark on His chest and the gem known as Kaustubha. These are special indications of the Supreme Personality of Godhead. The Lord’s personal attendants and other devotees in Vaikuṇṭha have the same features, except for the Śrīvatsa mark and the Kaustubha gem.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Seeing the Lord with lotus eyes like lotuses blooming in the autumn, who was served by attendants equal to himself but without the mark of Śrīvatsa and the Kaustubha jewel, all the devatās, overwhelmed with happiness on seeing him, immediately fell down like rods, and then slowly rose and offered prayers.
The Lord was worshipped all around by associates like Sunanda who were like the Lord with various markings such as four arms, but without the Śrivatsa and Kaustubha.
Sixteen attendants surrounded the Lord, looking like Him except lacking Śrīvatsa and Kaustubha. Even the closest associates differ from the Lord at the deepest mark; nearness is not identity.
Reflection Questions
Where do I confuse closeness with identity in my spiritual relationships?
What unique mark of the Lord am I free to honor without claiming?
श्रीदेवाऊचु:
नमस्ते यज्ञवीर्याय वयसे उत ते नम: ।
नमस्तेह्यस्तचक्रायनम:सुपुरुहूतये ॥ ३१ ॥
śrī-devā ūcuḥ
[shree-devaa oochuh]
namas te yajña-vīryāya
[namas te yajna-veeryaaya]
vayase uta te namaḥ
[vayase uta te namah]
namas te hy asta-cakrāya
[namas te hy asta-chakraaya]
namaḥ supuru-hūtaye
[namah supuru-hootaye]
Word-for-word
śrī-devāḥ ūcuḥ—the demigods saidnamaḥ—obeisanceste—unto Youyajña-vīryāya—unto the Supreme Personality of Godhead, who is able to give the results of sacrificevayase—who is the time factor, which ends the results of yajñauta—althoughte—unto Younamaḥ—obeisancesnamaḥ—obeisanceste—unto Youhi—indeedasta-cakrāya—who throws the discnamaḥ—respectful obeisancessupuru-hūtaye—having varieties of transcendental names.
Blended reading (Sanskrit + English inline)
śrī-devā ūcuḥ
śrī-devāḥ ūcuḥ
the demigods said
namas te yajña-vīryāya
namaḥ
obeisances
te
unto You
yajña-vīryāya
unto the Supreme Personality of Godhead, who is able to give the results of sacrifice
vayase uta te namaḥ
vayase
who is the time factor, which ends the results of yajña
uta
although
te
unto You
namaḥ
obeisances
namas te hy asta-cakrāya
namaḥ
obeisances
te
unto You
hi
indeed
asta-cakrāya
who throws the disc
namaḥ supuru-hūtaye
namaḥ
respectful obeisances
supuru-hūtaye
having varieties of transcendental names.
The demigods said: O Supreme Personality of Godhead, You are competent to give the results of sacrifice, and You are also the time factor that destroys all such results in due course. You are the one who releases the cakra to kill the demons. O Lord, who possess many varieties of names, we offer our respectful obeisances unto You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The devatās said: We offer respects to you, who bestow the results of sacrifice, who destroy those results as well, who, holding the cakra, kills the demons and protects us, and who is invoked by many names.
The devatās, expressing that the Lord should be considered their only object of worship, say that he alone is the cause of giving or obstructing results for persons like themselves worshipping through sacrifices. The Lord gives the results of sacrifice (yajña-vīryāya) such as Svarga. We offer respects to he who has the ability (vīrya) to give the results. Again (uta) we offer respects to the Lord who destroys those results in the form of time (vayase). We offer respects to you who throw your cakra, killing the demons and protecting us. We offer respects to the Lord who is nicely invoked with names such as the above.
His Holiness Radha Raman Swami· 2016-04-28· English
Personal Guidance
The demigods say: You give the fruit of sacrifice and also the time that destroys it; You wield the cakra that kills demons. The Lord both gives and removes — and this dual role is His.
Reflection Questions
Can I accept the same Lord who gives and removes, without splitting Him in two?
What was given to me that has now been removed — and can I see one hand behind both?
yat—whichte—of Yougatīnām tisṛṇām—of the three destinations (the heavenly planets, the earthly planets and hell)īśituḥ—who are the controllerparamam padam—the supreme abode, Vaikuṇṭhalokana—notarvācīnaḥ—a person appearing aftervisargasya—the creationdhātaḥ—O supreme controllerveditum—to understandarhati—is able.
Blended reading (Sanskrit + English inline)
yat te gatīnāṁ tisṛṇām
yat
which
te
of You
gatīnām tisṛṇām
of the three destinations (the heavenly planets, the earthly planets and hell)
īśituḥ
who are the controller
īśituḥ paramaṁ padam
paramam padam
the supreme abode, Vaikuṇṭhaloka
nārvācīno visargasya
na
not
arvācīnaḥ
a person appearing after
visargasya
the creation
dhātar veditum arhati
dhātaḥ
O supreme controller
veditum
to understand
arhati
is able.
O supreme controller, You control the three destinations [promotion to the heavenly planets, birth as a human being, and condemnation in hell], yet Your supreme abode is Vaikuṇṭha-dhāma. Since we appeared after You created this cosmic manifestation, Your activities are impossible for us to understand. We therefore have nothing to offer You but our humble obeisances.
Purport
An inexperienced man generally does not know what to beg from the Supreme Personality of Godhead. Everyone is under the jurisdiction of the created material world, and no one knows what benediction to ask when praying to the Supreme Lord. People generally pray to be promoted to the heavenly planets because they have no information of Vaikuṇṭhaloka. Śrīla Madhvācārya quotes the following verse:
There are different planetary systems, known as Devaloka (the planets of the demigods), Pitṛloka (the planet of the Pitās) and Niraya (the hellish planets). When one transcends these various planetary systems and enters Vaikuṇṭhaloka, he achieves the ultimate resort of the Vaiṣṇavas. Vaiṣṇavas have nothing to do with the other planetary systems.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord! Persons who have appeared later in the creation cannot understand the supreme abode of you, the person who dispenses the destinations of devatās, men and animals.
“You are praising me to obtain insignificant, temporary Svarga. Why do you not ask for Vaikuṇṭha which is full of eternal bliss?” Persons like us, recently created in the secondary creation, cannot understand the supreme abode Vaikuṇṭha belonging to you, who award bodies of devatās, men and animals. A cow will not accept or desire any food other than grass and hay. It will refuse milk.
om—O Lordnamaḥ—respectful obeisanceste—unto Youastu—let there bebhagavan—O Supreme Personality of Godheadnārāyaṇa—the resort of all living entities, Nārāyaṇavāsudeva—Lord Vāsudeva, Śrī Kṛṣṇaādi-puruṣa—the original personmahā-puruṣa—the most exalted personalitymahā-anubhāva—the supremely opulentparama-maṅgala—the most auspiciousparama-kalyāṇa—the supreme benedictionparama-kāruṇika—the supremely mercifulkevala—changelessjagat-ādhāra—the support of the cosmic manifestationloka-eka-nātha—the only proprietor of all the planetary systemssarva-īśvara—the supreme controllerlakṣmī-nātha—the husband of the goddess of fortuneparamahaṁsa-parivrājakaiḥ—by the topmost sannyāsīs wandering all over the worldparameṇa—by supremeātma-yoga-samādhinā—absorption in bhakti-yogaparibhāvita—fully purifiedparisphuṭa—and fully manifestedpāramahaṁsya-dharmeṇa—by executing the transcendental process of devotional serviceudghāṭita—pushed opentamaḥ—of illusory existencekapāṭa—in which the doordvāre—existing as the entrancecitte—in the mindapāvṛte—without contaminationātma-loke—in the spiritual worldsvayam—personallyupalabdha—experiencingnija—personalsukha-anubhavaḥ—perception of happinessbhavān—Your Lordship.
by the topmost sannyāsīs wandering all over the world
parameṇa
by supreme
ātma-yoga-samādhinā
absorption in bhakti-yoga
paribhāvita
fully purified
parisphuṭa
and fully manifested
pāramahaṁsya-dharmeṇa
by executing the transcendental process of devotional service
udghāṭita
pushed open
tamaḥ
of illusory existence
kapāṭa
in which the door
dvāre
existing as the entrance
citte
in the mind
apāvṛte
without contamination
ātma-loke
in the spiritual world
svayam
personally
upalabdha
experiencing
nija
personal
sukha-anubhavaḥ
perception of happiness
bhavān
Your Lordship.
O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.
Purport
The Supreme Personality of Godhead has numerous transcendental names pertaining to different grades of revelation to various grades of devotees and transcendentalists. When He is realized in His impersonal form He is called the Supreme Brahman, when realized as the Paramātmā He is called antaryāmī, and when He expands Himself in different forms for material creation He is called Kṣīrodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī Viṣṇu. When He is realized as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha — the Caturvyūha, who are beyond the three forms of Viṣṇu — He is the Vaikuṇṭha Nārāyaṇa. Above realization of Nārāyaṇa is realization of Baladeva, and above that is realization of Kṛṣṇa. All these realizations are possible when one engages fully in devotional service. The covered core of one’s heart is then completely open to receiving an understanding of the Supreme Personality of Godhead in His various forms.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord with six complete qualities! O Nārāyaṇa, form of the puruṣāvatāras! O Vāsudeva, source of the puruṣāvatāras! O Lord of Vaikuṇṭha! O revealer of splendors to the devotees! O Lord who manifests most auspicious spiritual forms! O Lord with devotees beyond time! O most merciful Lord who give bliss to the devotees! Sole support of the universe! Sole Lord of the planets! Lord of all beings! Lord of Lakṣmī! We offer respects to you, who appear along with your uncovered abode in the heart whose door of ignorance has been opened by clearly manifested and established bhakti-yoga through intense concentration using rules and regulations practiced by devotees detached from material life.
The devatās have already said that the Lord is invoked by many names in verses 31. Now they praise him by addressing him with these many names. O Lord, complete in six great qualities (bhagavān)! They then describe his completeness. O Nārāyaṇa, by your expansions, acting as the antaryāmī of the totality of prakṛti, of each universe and the jīvas, you are Kāraṇārṇavaśāyī, Garbhodaśāyī and Kṣirodaśāyī! But you are more complete than that as Vāsudeva, the source of the expansions. But you are more complete than that as the Lord of Vaikuṇṭha, O original person (ādi-puruṣa). “How is that form understood?” You have many great splendors suitable for your devotees (mahā-puruṣa-mahānubhāva). “But what happens to my devotees, abode and my form at the time of devastation?” Material things may be auspicious, but spiritual things are most auspicious. You have the most auspicious, spiritual, eternal devotees and abode. You have devotees who are the most proper since they are not controlled by time (parama-kalyāṇa). Having external perception and being devoured by time, let us take shelter of mercy of you, who are an ocean of powers and sweetness. O most merciful Lord! You are realized as bliss itself by those who see internally rather than externally. “When will this happen?” You exist as an experience of bliss in Vaikuṇṭha (ātma-loke), without covering (apāvṛte), in the temple of the heart, whose door of deceptive ignorance has been unlocked by bhakti-yoga, (pāramahaṁsya-dharmeṇa) clearly manifested and completely established (paribhāvita) by intense concentration through yama and niyama (ātma-yoga). You appear along with Vaikuṇṭha when the heart has such qualities.
The demigods invoke Him by names: Nārāyaṇa, Vāsudeva, original person, supreme experience, welfare itself, supreme benediction, most merciful, unchanging. The names are not adornment; they are the relationship.
Reflection Questions
Which name of the Lord most fits the help I need today?
Could I learn to address Him through a specific name rather than a general one?
duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo ’śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.
[duravabodha iva tavaayam vihaara-yogo yad asharano ’shareera idam anavekshitaasmat-samavaaya aatmanaivaavikriyamaanena sagunam agunah srijasi paasi harasi.]
Word-for-word
duravabodhaḥ—difficult to understandiva—quitetava—Yourayam—thisvihāra-yogaḥ—engagement in the pastimes of material creation, maintenance and annihilationyat—whichaśaraṇaḥ—not dependent on any other supportaśarīraḥ—without having a material bodyidam—thisanavekṣita—without waiting forasmat—of ussamavāyaḥ—the cooperationātmanā—by Your own selfeva—indeedavikriyamāṇena—without being transformedsa-guṇam—the material modes of natureaguṇaḥ—although transcendental to such material qualitiessṛjasi—You createpāsi—maintainharasi—annihilate.
Blended reading (Sanskrit + English inline)
duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo ’śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.
duravabodhaḥ
difficult to understand
iva
quite
tava
Your
ayam
this
vihāra-yogaḥ
engagement in the pastimes of material creation, maintenance and annihilation
yat
which
aśaraṇaḥ
not dependent on any other support
aśarīraḥ
without having a material body
idam
this
anavekṣita
without waiting for
asmat
of us
samavāyaḥ
the cooperation
ātmanā
by Your own self
eva
indeed
avikriyamāṇena
without being transformed
sa-guṇam
the material modes of nature
aguṇaḥ
although transcendental to such material qualities
sṛjasi
You create
pāsi
maintain
harasi
annihilate.
O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself. Nevertheless, although You appear engaged in material activity, You are transcendental to all material qualities. Consequently these transcendental activities of Yours are extremely difficult to understand.
Purport
The Brahma-saṁhitā (5.37) says, goloka eva nivasaty akhilātma-bhūtaḥ: the Supreme Personality of Godhead, Kṛṣṇa, is always situated in Goloka Vṛndāvana. It is also said, vṛndāvanaṁ parityajya padam ekaṁ na gacchati: Kṛṣṇa never goes even a step from Vṛndāvana. Nevertheless, although Kṛṣṇa is situated in His own abode, Goloka Vṛndāvana, He is simultaneously all-pervading and is therefore present everywhere. This is very difficult for a conditioned soul to understand, but devotees can understand how Kṛṣṇa, without undergoing any changes, can simultaneously be in His abode and be all-pervasive. The demigods are understood to be various limbs of the Supreme Lord’s body, although the Supreme Lord has no material body and does not need anyone’s help. He is spread everywhere ( mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā ). Nevertheless, He is not present everywhere in His spiritual form. According to the Māyāvāda philosophy, the Supreme Truth, being all-pervasive, does not need a transcendental form. The Māyāvādīs suppose that since His form is distributed everywhere, He has no form. This is untrue. The Lord keeps His transcendental form, and at the same time He extends everywhere, in every nook and corner of the material creation.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
It is difficult to understand that you, though engaged in pastimes in the spiritual world, without a material shelter, without actions in a material body, without the assistance of the devatās, without material guṇas, create, maintain and destroy the universe made of guṇas, without transformation of your svarūpa, though you are also the material elements.
Though you are beyond the guṇas, ātmārāma, enjoying eternally in Vaikuṇṭha, you also play in the material realm by carrying out creation and destruction, by methods difficult for us to understand. That you engage in playing seems to be (iva) difficult to understand. It is easy to understand for intelligent devotees, but difficult to understand for others. Why? You have no shelter, and have not bodily actions. But śruti says that the creator has a form with a thousand heads. You give no regard to assistance from us, the presiding deities of the hand and other sense organs. Though you are the material cause of the universe (ātmanā) you are without transformation. If one accepts vivarta-vāda then it is not astonishing that you are without transformation (since the transformations are illusory). But it is astonishing if one does not accept vivarta-vāda. Gajendra says:
namo namas te 'khila-kāraṇāya niṣkāraṇāyādbhuta-kāraṇāya
My Lord, you are the cause of all causes, but you have no cause. Therefore you are the astonishing cause of everything. I offer my respectful obeisances unto you. SB 8.3.15
This means that you are astonishing as the cause because you are without transformation though you are the material cause. Though you are without guṇas, you create the universe with guṇas. A potter with guṇas, taking support of a place, using his body, and taking assistance, creates a pot with guṇas by transformation of clay and other materials. But it is difficult to understand how you, without guṇas, without support, without assistance and without a material body, create the universe.
His Holiness Jayadvaita Swami· 2007-02-13· English
Personal Guidance
You need no support; though without material body, You do not need our cooperation; You supply ingredients without being transformed. The Lord's independence is total — yet He still listens.
Reflection Questions
Does my prayer assume the Lord needs me, or recognize that He hears though He doesn't need to?
How does that recognition change the tone of my asking?
atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.
[atha tatra bhavaan kim devadattavad iha guna-visarga-patitah paaratantryena sva-krita-kushalaakushalam phalam upaadadaaty aahosvid aatmaaraama upashama-sheelah samanjasa-darshana udaasta iti ha vaava na vidaamah.]
Word-for-word
atha—thereforetatra—in thatbhavān—Your Lordshipkim—whetherdeva-datta-vat—like an ordinary human being, forced by the fruits of his activitiesiha—in this material worldguṇa-visarga-patitaḥ—fallen in a material body impelled by the modes of material naturepāratantryeṇa—by dependence on the conditions of time, space, activity and naturesva-kṛta—executed by oneselfkuśala—auspiciousakuśalam—inauspiciousphalam—results of actionupādadāti—acceptsāhosvit—orātmārāmaḥ—completely self-satisfiedupaśama-śīlaḥ—self-controlled in naturesamañjasa-darśanaḥ—not deprived of full spiritual potenciesudāste—remains neutral as the witnessiti—thusha vāva—certainlyna vidāmaḥ—we do not understand.
Blended reading (Sanskrit + English inline)
atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.
atha
therefore
tatra
in that
bhavān
Your Lordship
kim
whether
deva-datta-vat
like an ordinary human being, forced by the fruits of his activities
iha
in this material world
guṇa-visarga-patitaḥ
fallen in a material body impelled by the modes of material nature
pāratantryeṇa
by dependence on the conditions of time, space, activity and nature
sva-kṛta
executed by oneself
kuśala
auspicious
akuśalam
inauspicious
phalam
results of action
upādadāti
accepts
āhosvit
or
ātmārāmaḥ
completely self-satisfied
upaśama-śīlaḥ
self-controlled in nature
samañjasa-darśanaḥ
not deprived of full spiritual potencies
udāste
remains neutral as the witness
iti
thus
ha vāva
certainly
na vidāmaḥ
we do not understand.
These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.
Purport
In Bhagavad-gītā Kṛṣṇa says that He descends to this material world for two purposes, namely paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām — to relieve the devotees and kill demons or nondevotees. These two kinds of action are the same for the Absolute Truth. When the Lord comes to punish the demons, He bestows His favor upon them, and similarly when He delivers His devotees and gives them relief, He also bestows His favor. Thus the Lord bestows His favor equally upon the conditioned souls. When a conditioned soul gives relief to others he acts piously, and when he gives trouble to others he acts impiously, but the Lord is neither pious nor impious; He is always full in His spiritual potency, by which He shows equal mercy to the punishable and the protectable. The Lord is apāpa-viddham; He is never contaminated by the reactions of so-called sinful activities. When Kṛṣṇa was present on this earth, He killed many inimical nondevotees, but they all received sārūpya; in other words, they returned to their original spiritual bodies. One who does not know the Lord’s position says that God is unkind to him but merciful to others. Actually the Lord says in Bhagavad-gītā (9.29) , samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ: “I am equal to everyone. No one is My enemy, and no one is My friend.” But He also says, ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham: “If one becomes My devotee and fully surrenders unto Me, I give him special attention.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
We do not know whether you accept results of pious or sinful actions like an ordinary Devadatta fallen in the material ocean, or whether you, ātmārāma, tranquil, full in your spiritual powers, remain a neutral witness, not accepting happiness and distress at all.
Since you seem to be obliged to protect the righteous and destroy the wicked, it is hard to understand your protection and destruction. Just as the jīva in this world building a house, and entering household life filled with friends, enemies and neutrals, enjoys happiness and distress as a result of his pious or sinful reactions, do you (bhavān, out of respect), falling into various incidents (visarga) of mutual destruction between devatās and asuras produced by the guṇas, accept happiness and distress resulting from your pious and sinful acts dependent on karma, since you obtain happiness of wealth and power from destroying the wicked and protecting the righteous in various avatāras like Upendra and Kṛṣṇa, and obtain sorrow through fatigue of fighting? Or do you, possessing your undeviating cit-śakti (samañjasa-darśanaḥ), remain as the neutral witness, not accepting happiness and distress? We do not know the truth.
Do You, like ordinary humans, exist within this world in a body produced by past actions? The demigods ask boldly, with theological precision. Sincere inquiry includes daring questions.
Reflection Questions
What 'daring question' have I never put to the Lord?
Could asking it be a higher worship than not asking?
न हि विरोध उभयं भगवत्यपरिमितगुणगण ईश्वरेऽनवगाह्यमाहात्म्येऽर्वाचीनविकल्पवितर्कविचारप्रमाणाभासकुतर्कशास्त्रकलिलान्त:करणाश्रयदुरवग्रहवादिनां विवादानवसर उपरत समस्तमायामये केवल एवात्ममायामन्तर्धाय को न्वर्थो दुर्घट इव भवति स्वरूपद्वयाभावात् ॥ ३६ ॥
na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare ’navagāhya-māhātmye ’rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.
na—nothi—certainlyvirodhaḥ—contradictionubhayam—bothbhagavati—in the Supreme Personality of Godheadaparimita—unlimitedguṇa-gaṇe—whose transcendental attributesīśvare—in the supreme controlleranavagāhya—possessingmāhātmye—unfathomable ability and gloriesarvācīna—recentvikalpa—full of equivocal calculationsvitarka—opposing argumentsvicāra—judgmentspramāṇa-ābhāsa—imperfect evidencekutarka—useless argumentsśāstra—by unauthorized scriptureskalila—agitatedantaḥkaraṇa—mindsāśraya—whose shelterduravagraha—with wicked obstinaciesvādinām—of theoristsvivāda—of the controversiesanavasare—not within the rangeuparata—withdrawnsamasta—from whom allmāyā-maye—illusory energykevale—without a secondeva—indeedātma-māyām—the illusory energy, which can do and undo the inconceivableantardhāya—placing betweenkaḥ—whatnu—indeedarthaḥ—meaningdurghaṭaḥ—impossibleiva—as it werebhavati—issva-rūpa—naturesdvaya—of twoabhāvāt—due to the absence.
Blended reading (Sanskrit + English inline)
na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare ’navagāhya-māhātmye ’rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.
na
not
hi
certainly
virodhaḥ
contradiction
ubhayam
both
bhagavati
in the Supreme Personality of Godhead
aparimita
unlimited
guṇa-gaṇe
whose transcendental attributes
īśvare
in the supreme controller
anavagāhya
possessing
māhātmye
unfathomable ability and glories
arvācīna
recent
vikalpa
full of equivocal calculations
vitarka
opposing arguments
vicāra
judgments
pramāṇa-ābhāsa
imperfect evidence
kutarka
useless arguments
śāstra
by unauthorized scriptures
kalila
agitated
antaḥkaraṇa
minds
āśraya
whose shelter
duravagraha
with wicked obstinacies
vādinām
of theorists
vivāda
of the controversies
anavasare
not within the range
uparata
withdrawn
samasta
from whom all
māyā-maye
illusory energy
kevale
without a second
eva
indeed
ātma-māyām
the illusory energy, which can do and undo the inconceivable
antardhāya
placing between
kaḥ
what
nu
indeed
arthaḥ
meaning
durghaṭaḥ
impossible
iva
as it were
bhavati
is
sva-rūpa
natures
dvaya
of two
abhāvāt
due to the absence.
O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.
Purport
The Supreme Personality of Godhead, being self-sufficient, is full of transcendental bliss ( ātmārāma ). He enjoys bliss in two ways — when He appears happy and when He appears distressed. Distinctions and contradictions are impossible in Him because only from Him have they emanated. The Supreme Personality of Godhead is the reservoir of all knowledge, all potency, all strength, opulence and influence. There is no limit to His powers. Since He is full in all transcendental attributes, nothing abominable from the material world can exist in Him. He is transcendental and spiritual, and therefore conceptions of material happiness and distress do not apply to Him.
We should not be astonished to find contradictions in the Supreme Personality of Godhead. Actually there are no contradictions. That is the meaning of His being supreme. Because He is all-powerful, He is not subject to the conditioned soul’s arguments regarding His existence or nonexistence. He is pleased to protect His devotees by killing their enemies. He enjoys both the killing and the protecting.
Such freedom from duality applies not only to the Lord but also to His devotees. In Vṛndāvana, the damsels of Vrajabhūmi enjoy transcendental bliss in the company of the Supreme Personality of Godhead, Kṛṣṇa, and they feel the same transcendental bliss in separation when Kṛṣṇa and Balarāma leave Vṛndāvana for Mathurā. There is no question of material pains or pleasures for either the Supreme Personality of Godhead or His pure devotees, although they are sometimes superficially said to be distressed or happy. One who is ātmārāma is blissful in both ways.
Nondevotees cannot understand the contradictions present in the Supreme Lord or His devotees. Therefore in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti: the transcendental pastimes can be understood through devotional service; to nondevotees they are inconceivable. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: the Supreme Lord and His form, name, pastimes and paraphernalia are inconceivable to nondevotees, and one should not try to understand such realities simply by logical arguments. They will not bring one to the right conclusion about the Absolute Truth.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Those two conditions seen in you are not a contradiction. What is impossible for you, who are Bhagavān, full of six qualities, full of unlimited qualities, the supreme controller, whose glories cannot be understood by the non-devotee, who are beyond the arguments of stubborn philosophers whose hearts are disturbed by deliberating on scriptures without touching the truth, through speculation, conjecture, judgment and false proofs? You are beyond all material qualities, you are pure spirit, but screen yourself from view by your yoga-māyā. Though you possess only one form, nothing is impossible for you.
This verse reconciles the contrary nature in the Lord, according to the devotees’ perspective. Virodha means contradiction. There is no contradiction of your being ātmārāma and experiencing happiness and distress. It is not proper to speculate about you by comparison with others, since you possess inconceivable powers. First, two phrases explain the happiness and distress in the Lord.
jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ ||
The word bhagavān means to be endowed with unlimited knowledge, sense power, bodily strength, power of control, influence and beauty without inferior guṇas.
Viṣṇu Purāṇa 6.5.79
It should be understood that you have no material happiness and distress at all, which arises from ignorance, since you are fully endowed with those six qualities.
“Do I have another type of happiness and distress in me?” You have a host of unlimited qualities such as being controlled by prema and being affectionate to your devotees. (aparimita-guṇa-gaṇe). When your devotees such as Prahlāda or Vibhīṣaṇa, your eternal associates such as the Pāṇḍavas or Yādavas, the numerous sādhakas and half-devotees like us devatās are put into difficulty by the demons, you become unhappy, indicated by your various attempts to destroy those demons. When those devotees, delivered from danger, see you, they become happy, like grains suffering from drought being sprinkled with a shower of nectar. Then you become astonishingly happy. You have spiritual happiness and distress since you are the essence of affection for devotees and are controlled by prema. However, that happiness and distress are actually spiritual happiness since they are the topmost transformations of the cit-śakti belonging to prema. The joy and grief of the gopīs or Sītā arising from meeting and separation are the highest expression of happiness since they have the highest level of prema. Having a spiritual form, you have spiritual happiness and distress. This is not a contradiction with your nature as ātmārāma since being ātmārāma and experiencing spiritual happiness and distress are one in you.
“But I am not defined in this way by some philosophers.” You are the Supreme Lord (īśvare), and thus those who are under your control are not qualified to define you, since your glories be understood by persons devoid of bhakti. You yourself say bhaktyāham ekayā grāhya: I am only realized by bhakti. (SB 11.14.21)
“They raise many objections to your claim that my six great qualities and prema are spiritual.” You are invisible to the arguments of those who stubbornly hold various philosophies (duravagraha-vādīnām), which always remain in their hearts, which are confused by scriptures, and without touching the real truth (arvācīna). Vikalpa takes the form “It may be like this, or like this.” Vitarka means uncertain conjecture: “Is that correct perhaps?” Vicāra means certainty “It is like this.” Pramāṇābhāsa means malicious arguments. “If there is no conclusion, how can argumentation be absent?” The Lord is devoid of all material objects. Since arguments are a product of māyā-śakti and you are beyond all objects made of māyā, how is it possible to use such arguments?
“How can you say that my grief is spiritual happiness, since everyone has seen with their eyes my actions of helping you churn the ocean, helping Arjuna as his charioteer and messenger, and fleeing in fear from Jarāsandha’ violence to protect the Yādavas?” Though you are pure spirit (kevale), without material contamination, you place in the middle your inconceivable yoga-māyā. Thus nothing is impossible for you. Who then can enter into your experience of happiness? One cannot use sense perception to understand the Lord’s happiness. It is said acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: one cannot apply material arguments to what is inconceivable.
“Let us dispose of the argument that I have inconceivable powers. One can say that I have two forms with two sets of qualities. In the form of Bhagavān I have happiness and distress arising from affection to my devotees, and in the form of Brahman am situated everywhere as ātmārāma.”
You do not have two forms. You have only one form which is Bhagavān. That form is realized as Brahman with no qualities and as Bhagavān with astonishing qualities. The jñānis who are at a distance and cannot perceive your astounding qualities call you Brahman. The devotees who are situated near you and can perceive your astonishing qualities call you Bhagavān. If one is far away one perceives a small degree of the Lord and if one is close one perceives all his qualities.
His Holiness Kadamba Kanana Swami· 2014-08-14· English
Personal Guidance
All contradictions are reconciled in You, the reservoir of unlimited qualities. The Lord's incomprehensibility is not a defect but a feature of supreme reality.
Reflection Questions
Where am I trying to resolve contradictions in God that He simply contains?
Could resting in His incomprehensibility be itself a kind of worship?
sama—equal or properviṣama—and unequal or mistakenmatīnām—of those having intelligencematam—conclusionanusarasi—You followyathā—just asrajju-khaṇḍaḥ—a piece of ropesarpa-ādi—a snake, etc.dhiyām—of those who perceive.
A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly, You, as the Supersoul in everyone’s heart, inspire fear or fearlessness according to one’s intelligence, but in You there is no duality.
Purport
In Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “As one surrenders unto Me, I reward him accordingly.” The Supreme Personality of Godhead is the reservoir of everything, including all knowledge, all truth and all contradictions. The example cited herein is very appropriate. A rope is one truth, but some mistake it for a snake, whereas others know it to be a rope. Similarly, devotees who know the Supreme Personality of Godhead do not see contradictions in Him, but nondevotees regard Him as the snakelike source of all fear. For example, when Nṛsiṁhadeva appeared, Prahlāda Mahārāja saw the Lord as the supreme solace, whereas his father, a demon, saw Him as the ultimate death. As stated in Śrīmad-Bhāgavatam (11.2.37) , bhayaṁ dvitīyābhiniveśataḥ syāt: fear results from being absorbed in duality. When one is in knowledge of duality, one knows both fear and bliss. The same Supreme Lord is a source of bliss to devotees and fear to nondevotees who have a poor fund of knowledge. God is one, but people understand the Absolute Truth from different angles of vision. The unintelligent see contradictions in Him, but sober devotees find no contradictions.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
You accept the opinions of those who are peaceful because of contact with things related Brahman and are disturbed by contact with things opposed to Brahman. However, this opinion is like thinking a rope is a snake.
But you do not defeat the opinions of the non-devotees, so that they can accomplish their tradition in saṁsāra. You accept the opinions of those who are peaceful in accepting Brahman and disturbed by anything opposing Brahman. Or you accept the opinion of those who say that Bhagavān is the Brahman with material variety (viṣama) though they are actually two aspects of one form (sama). Just as person thinks a rope is a snake, one sees in Brahman, which is actually ātmārāma, false qualities like happiness and distress by the influence of māyā. The Lord does not oppose this.
As a rope mistaken for a snake causes fear, illusion in the bewildered creates fear; You, as Supersoul, inspire fear or fearlessness according to right or wrong perception. We choose between rope and snake at every moment.
Reflection Questions
Where am I treating ropes as snakes — feeding fear of illusion?
What discipline could keep my perception more rope-accurate?
स एव हि पुन: सर्ववस्तुनि वस्तुस्वरूप: सर्वेश्वर: सकलजगत्कारणकारणभूत: सर्व प्रत्यगात्मत्वात् सर्वगुणाभासोपलक्षित एक एव पर्यवशेषित: ॥ ३८ ॥
sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.
[sa eva hi punah sarva-vastuni vastu-svaroopah sarveshvarah sakala-jagat-kaarana-kaarana-bhootah sarva-pratyag-aatmatvaat sarva-gunaabhaasopalakshita eka eva paryavasheshitah.]
Word-for-word
saḥ—He (the Supreme Personality of Godhead)eva—indeedhi—certainlypunaḥ—againsarva-vastuni—in everything, material and spiritualvastu-svarūpaḥ—the substancesarva-īśvaraḥ—the controller of everythingsakala-jagat—of the whole universekāraṇa—of the causeskāraṇa-bhūtaḥ—existing as the causesarva-pratyak-ātmatvāt—because of being the Supersoul of every living being, or being present in everything, even the atomsarva-guṇa—of all the effects of the material modes of nature (such as intelligence and the senses)ābhāsa—by the manifestationsupalakṣitaḥ—perceivedekaḥ—aloneeva—indeedparyavaśeṣitaḥ—left remaining.
Blended reading (Sanskrit + English inline)
sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.
saḥ
He (the Supreme Personality of Godhead)
eva
indeed
hi
certainly
punaḥ
again
sarva-vastuni
in everything, material and spiritual
vastu-svarūpaḥ
the substance
sarva-īśvaraḥ
the controller of everything
sakala-jagat
of the whole universe
kāraṇa
of the causes
kāraṇa-bhūtaḥ
existing as the cause
sarva-pratyak-ātmatvāt
because of being the Supersoul of every living being, or being present in everything, even the atom
sarva-guṇa
of all the effects of the material modes of nature (such as intelligence and the senses)
ābhāsa
by the manifestations
upalakṣitaḥ
perceived
ekaḥ
alone
eva
indeed
paryavaśeṣitaḥ
left remaining.
With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic principle of everything. The total material energy is the cause of the material manifestation, but the material energy is caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are the only one remaining.
Purport
The words sarva-vastuni vastu-svarūpaḥ indicate that the Supreme Lord is the active principle of everything. As described in the Brahma-saṁhitā (5.35) :
eko ’py asau racayituṁ jagad-aṇḍa-koṭiṁ yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
“I worship the Personality of Godhead, Govinda, who enters the existence of every universe and every atom by one of His plenary portions and thus manifests His infinite energy throughout the material creation.” By His one plenary portion as Paramātmā, antaryāmī, the Lord is all-pervading throughout the unlimited universes. He is the pratyak, or antaryāmī, of all living entities. The Lord says in Bhagavad-gītā (13.3) , kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: “O scion of Bharata, you should understand that I am also the knower in all bodies.” Because the Lord is the Supersoul, He is the active principle of every living entity and even the atom ( aṇḍāntara-stha-paramāṇu-cayāntara-stham ). He is the actual reality. According to various stages of intelligence, one realizes the presence of the Supreme in everything through the manifestations of His energy. The entire world is permeated by the three guṇas, and one can understand His presence according to one’s modes of material nature.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord is the true form among all forms, the Lord of all beings, the cause of all causes of all universes, is inferred by the revealing power of the senses and intelligence, and alone remains after negating matter and its qualities.
Therefore, we will take shelter of the philosophy approved by your devotees, giving up the ideas of these learned persons. The Lord is the real form mentioned previously in verse 33. Because of dwelling within all beings, beyond the material senses, you are not visible, but you are definitely known or inferred by the revealing power (ābhāsa) of intelligence and the senses (sarva-guṇa). Guṇa-prakāśair anumīyate bhavān: you are inferred by the revelation of the senses. (SB 10.2.35) You are completely devoid of all material elements (paryavaśeṣitaḥ). Thus the śrutis say neti neti: the Lord is not matter. The Laghu-bhāgavatāmṛta explains this starting with the following verse.
vinā śarīra-ceṣṭatvaṁ vinā bhūmyādi-saṁśrayam |
vinā sahāyāṁs te karmāvikriyasya sudurgamam ||102||
Without activities of a material body, without the support of material earth, without assistance of others, without undergoing transformation, your actions are hard to understand. Laghu-bhāgavatāmṛta
His Holiness Prahladananada Swami· 2014-08-16· English
Personal Guidance
On deliberation, the Supreme Soul is the basic principle of everything; the total material energy causes creation but cannot independently move. Matter is the canvas; spirit is the brush.
Reflection Questions
Where am I treating matter as causal when it is only canvas?
What does it mean to credit the brush (spirit) rightly?
atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.
[atha ha vaava tava mahimaamrita-rasa-samudra-viprushaa sakrid avaleedhayaa sva-manasi nishyandamaanaanavarata-sukhena vismaarita-drishta-shruta-vishaya-sukha-leshaabhaasaah parama-bhaagavataa ekaantino bhagavati sarva-bhoota-priya-suhridi sarvaatmani nitaraam nirantaram nirvrita-manasah katham u ha vaa ete madhumathana punah svaartha-kushalaa hy aatma-priya-suhridah saadhavas tvach-charanaambujaanusevaam visrijanti na yatra punar ayam samsaara-paryaavartah.]
Word-for-word
atha ha—thereforevāva—indeedtava—Yourmahima—of gloriesamṛta—of the nectarrasa—of the mellowsamudra—of the oceanvipruṣā—by a dropsakṛt—only onceavalīḍhayā—tastedsva-manasi—in his mindniṣyandamāna—flowinganavarata—continuouslysukhena—by the transcendental blissvismārita—forgottendṛṣṭa—from material sightśruta—and soundviṣaya-sukha—of the material happinessleśa-ābhāsāḥ—the dim reflection of a tiny portionparama-bhāgavatāḥ—great, exalted devoteesekāntinaḥ—who have faith only in the Supreme Lord and nothing elsebhagavati—in the Supreme Personality of Godheadsarva-bhūta—to all living entitiespriya—who is dearmostsuhṛdi—the friendsarva-ātmani—the Supersoul of allnitarām—completelynirantaram—continuouslynirvṛta—with happinessmanasaḥ—those whose mindskatham—howu ha—thenvā—orete—thesemadhu-mathana—O killer of the Madhu demonpunaḥ—againsva-artha-kuśalāḥ—who are expert in the interest of lifehi—indeedātma-priya-suhṛdaḥ—who have accepted You as the Supersoul, dearmost lover and friendsādhavaḥ—the devoteestvat-caraṇa-ambuja-anusevām—service to the lotus feet of Your Lordshipvisṛjanti—can give upna—notyatra—whereinpunaḥ—againayam—thissaṁsāra-paryāvartaḥ—repetition of birth and death within the material world.
Blended reading (Sanskrit + English inline)
atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.
atha ha
therefore
vāva
indeed
tava
Your
mahima
of glories
amṛta
of the nectar
rasa
of the mellow
samudra
of the ocean
vipruṣā
by a drop
sakṛt
only once
avalīḍhayā
tasted
sva-manasi
in his mind
niṣyandamāna
flowing
anavarata
continuously
sukhena
by the transcendental bliss
vismārita
forgotten
dṛṣṭa
from material sight
śruta
and sound
viṣaya-sukha
of the material happiness
leśa-ābhāsāḥ
the dim reflection of a tiny portion
parama-bhāgavatāḥ
great, exalted devotees
ekāntinaḥ
who have faith only in the Supreme Lord and nothing else
bhagavati
in the Supreme Personality of Godhead
sarva-bhūta
to all living entities
priya
who is dearmost
suhṛdi
the friend
sarva-ātmani
the Supersoul of all
nitarām
completely
nirantaram
continuously
nirvṛta
with happiness
manasaḥ
those whose minds
katham
how
u ha
then
vā
or
ete
these
madhu-mathana
O killer of the Madhu demon
punaḥ
again
sva-artha-kuśalāḥ
who are expert in the interest of life
hi
indeed
ātma-priya-suhṛdaḥ
who have accepted You as the Supersoul, dearmost lover and friend
sādhavaḥ
the devotees
tvat-caraṇa-ambuja-anusevām
service to the lotus feet of Your Lordship
visṛjanti
can give up
na
not
yatra
wherein
punaḥ
again
ayam
this
saṁsāra-paryāvartaḥ
repetition of birth and death within the material world.
Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so-called material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real friends of all living entities. Offering their minds unto You and enjoying transcendental bliss, they are expert in achieving the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material world. How could they give up engagement in Your devotional service?
Purport
Although nondevotees, because of their meager knowledge and speculative habits, cannot understand the real nature of the Lord, a devotee who has once tasted the nectar from the Lord’s lotus feet can realize what transcendental pleasure there is in the Lord’s devotional service. A devotee knows that simply by rendering service to the Lord, he serves everyone. Therefore devotees are real friends to all living entities. Only a pure devotee can preach the glories of the Lord for the benefit of all conditioned souls.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The highest devotees, having forgotten even a trace of material happiness by the continuous bliss of prema flowing in their minds after having tasted one drop of the ocean of sweet nectar of your glories, have faith in the Lord alone, who is the best friend of all beings and who is situated within all beings. How can these devotees, whose minds are continuously blissfully, who know their own benefit and are friends with you, give up service to your lotus feet, which offer no return to this material world?
Having criticized those opposed to the Lord, they praise the devotees. They have forgotten material enjoyment by the bliss of prema arising by tasting just one the nectar of your glories. Because the devotees are completely devoted to the Lord’s service they do not worship anyone else such as devatās (ekāntinaḥ). However the devatās and sages are even more pleased with them, for if the Lord is served, all beings are served, since he is the friend of all beings and the soul in all beings. Those who reject service to the Lord, the false yogīs and others, act against their own welfare, whereas the devotees act for their welfare (svārtha-kuśalāḥ).
His Holiness Sacinandana Swami· 1994-09-09· English
Personal Guidance
Those who taste even a drop of Your nectar forget the tiny reflection of happiness in material life. The remedy for lower pleasure is not suppression but a higher taste.
Reflection Questions
Am I trying to suppress lower tastes without offering a higher one?
What 'drop of nectar' have I tasted that I could return to deliberately?
tri-bhuvana-ātma-bhavana—O Lord, You are the shelter of the three worlds because You are the Supersoul of the three worldstri-vikrama—O Lord, who assume the form of Vāmana, Your power and opulence are distributed throughout the three worldstri-nayana—O maintainer and seer of the three worldstri-loka-manohara-anubhāva—O You who are perceived as the most beautiful within the three worldstava—of Youeva—certainlyvibhūtayaḥ—the expansions of energyditi-ja-danu-ja-ādayaḥ—the demoniac sons of Diti, and the Dānavas, another type of demonca—andapi—also (the human beings)teṣām—of all of themupakrama-samayaḥ—the time of enterpriseayam—thisiti—thussva-ātma-māyayā—by Your own energysura-nara-mṛga-miśrita-jalacara-ākṛtibhiḥ—with different forms like those of the demigods, human beings, animals, mixtures and aquatics (the incarnations Vāmana, Lord Rāmacandra, Kṛṣṇa, Varāha, Hayagrīva, Nṛsiṁha, Matsya and Kūrma)yathā-aparādham—according to their offensesdaṇḍam—punishmentdaṇḍa-dhara—O supreme chastiserdadhartha—You awardedevam—thusenam—this one (Vṛtrāsura)api—alsobhagavan—O Supreme Personality of Godheadjahi—killtvāṣṭram—the son of Tvaṣṭāuta—indeedyadi manyase—if You think it proper.
O Lord, You are the shelter of the three worlds because You are the Supersoul of the three worlds
tri-vikrama
O Lord, who assume the form of Vāmana, Your power and opulence are distributed throughout the three worlds
tri-nayana
O maintainer and seer of the three worlds
tri-loka-manohara-anubhāva
O You who are perceived as the most beautiful within the three worlds
tava
of You
eva
certainly
vibhūtayaḥ
the expansions of energy
diti-ja-danu-ja-ādayaḥ
the demoniac sons of Diti, and the Dānavas, another type of demon
ca
and
api
also (the human beings)
teṣām
of all of them
upakrama-samayaḥ
the time of enterprise
ayam
this
iti
thus
sva-ātma-māyayā
by Your own energy
sura-nara-mṛga-miśrita-jalacara-ākṛtibhiḥ
with different forms like those of the demigods, human beings, animals, mixtures and aquatics (the incarnations Vāmana, Lord Rāmacandra, Kṛṣṇa, Varāha, Hayagrīva, Nṛsiṁha, Matsya and Kūrma)
yathā-aparādham
according to their offenses
daṇḍam
punishment
daṇḍa-dhara
O supreme chastiser
dadhartha
You awarded
evam
thus
enam
this one (Vṛtrāsura)
api
also
bhagavan
O Supreme Personality of Godhead
jahi
kill
tvāṣṭram
the son of Tvaṣṭā
uta
indeed
yadi manyase
if You think it proper.
O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vāmana incarnation! O three-eyed form of Nṛsiṁhadeva! O most beautiful person within the three worlds! Everything and everyone, including human beings and even the Daitya demons and the Dānavas, is but an expansion of Your energy. O supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as soon as they become very powerful. You appear as Lord Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You appear sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nṛsiṁhadeva and Lord Hayagrīva, and sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the demons and Dānavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill the great demon Vṛtrāsura.
Purport
There are two kinds of devotees, known as sakāma and akāma. Pure devotees are akāma, whereas devotees in the upper planetary systems, such as the demigods, are called sakāma because they still want to enjoy material opulence. Because of their pious activities, the sakāma devotees are promoted to the higher planetary systems, but at heart they still desire to lord it over the material resources. The sakāma devotees are sometimes disturbed by the demons and Rākṣasas, but the Lord is so kind that He always saves them by appearing as an incarnation. The Lord’s incarnations are so powerful that Lord Vāmanadeva covered the entire universe with two steps and therefore had no place for His third step. The Lord is called Trivikrama because He showed His strength by delivering the entire universe with merely three steps.
The difference between sakāma and akāma devotees is that when sakāma devotees, like the demigods, fall into difficulty, they approach the Supreme Personality of Godhead for relief, whereas akāma devotees, even in the greatest danger, never disturb the Lord for material benefits. Even if an akāma devotee is suffering, he thinks this is due to his past impious activities and agrees to suffer the consequences. He never disturbs the Lord. Sakāma devotees immediately pray to the Lord as soon as they are in difficulty, but they are regarded as pious because they consider themselves fully dependent on the mercy of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.8) :
tat te ’nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk
Even while suffering in the midst of difficulties, devotees simply offer their prayers and service more enthusiastically. In this way they become firmly fixed in devotional service and eligible to return home, back to Godhead, without a doubt. Sakāma devotees, of course, achieve from the Lord the results they desire from their prayers, but they do not immediately become fit to return to Godhead. It is to be noted herein that Lord Viṣṇu, in His various incarnations, is always the protector of His devotees. Śrīla Madhvācārya says: vividhaṁ bhāva-pātratvāt sarve viṣṇor vibhūtayaḥ. Kṛṣṇa is the original Personality of Godhead ( kṛṣṇas tu bhagavān svayam ). All the other incarnations proceed from Lord Viṣṇu.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord who has the three worlds as his house! O Trivikrama! O subduer of the three worlds! O Lord who is perceived as most attractive in the three worlds! Though the demons are also your vibhūtis, you should consider that now is not the time for their activities. Just as you dispensed punishment for offenses by taking the forms of devatās, men, animals, mixed forms, and aquatics by your spiritual energy, kill the son of Tvaṣṭā now, if you think it fit.
Among your devotees we are very low since we have material desires. Indicating this, they make their request. You have the three worlds as your house. Your devotees, the devatās and humans, living there, serve you. But this house has been attacked by the demons now. You subdue the three worlds (tri-nayana) by three strides (trivikrama). As Vāmana, you accepted the three worlds by three steps and bringing Bali near, you gave the worlds to us. Kill the demons and let the people of the three worlds see your attractive form (tri-loka-manoharānubhāva). “You worship me to inflict violence on others.” Though they are your vibhūtis, you should consider that now is not the time for their activities. Thus we make our request. O punisher! Just as previously you dispensed punishment, now also the time has come.
His Holiness Sacinandana Swami· 1994-09-10· English
Personal Guidance
O personified three worlds, father of the three worlds, strength of the three worlds as Vāmana, three-eyed form as Nṛsiṁha, most beautiful within the three worlds — everything ends in You. Glorification multiplies divine identities.
Reflection Questions
How many names of the Lord do I actually employ in worship?
Could I learn one more name and let it shape one more part of my day?
asmākam—of ustāvakānām—who are wholly and solely dependent upon Youtata-tata—O grandfather, father of the fathernatānām—who are fully surrendered unto Youhare—O Lord Haritava—Yourcaraṇa—on the feetnalina-yugala—like two blue lotus flowersdhyāna—by meditationanubaddha—boundhṛdaya—in the heartnigaḍānām—whose chainssva-liṅga-vivaraṇena—by manifesting Your own formātmasāt-kṛtānām—of those You have accepted as Your ownanukampā—by compassionanurañjita—being coloredviśada—brightrucira—very pleasingśiśira—coolsmita—with a smileavalokena—by Your glancevigalita—melted with compassionmadhura-mukha-rasa—of the very sweet words from Your mouthamṛta-kalayā—by the drops of nectarca—andantaḥ—within the cores of our heartstāpam—the great painanagha—O supreme purearhasi—You deserveśamayitum—to curb.
O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.
Purport
Lord Brahmā is considered the father of the demigods, but Kṛṣṇa, or Lord Viṣṇu, is the father of Brahmā because Brahmā took birth from the lotus flower growing from the Lord’s abdomen.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O father of our father! O Supreme Lord! You should relieve the pain in our hearts by a drop of sweet, juicy nectar flowing from your mouth, by your compassionate, smiling glance which is soothing, pure and pleasing, and by manifesting your form to those who identify with you, whose hearts are bound by chains of meditation to your lotus feet, who belong to you, and who are surrendered to you.
Having praised the Lord, they pray for soothing sweet words and a glance of mercy. O grandfather! We have chains in your hearts bound by meditation to your lotus feet. We cannot withdraw the bees of our minds from your lotus feet. Relieve our pain by manifesting your form (sva-liṅga-vivaraṇena) and by a drop of nectar in the form of your pleasing words, flowing like sweet juice from your mouth.
His Holiness Sacinandana Swami· 1994-09-11· English
Personal Guidance
We are surrendered souls at Your feet, our minds bound to You by chains of love. Please manifest Your incarnation. Surrender includes confidence that the Lord will appear when called.
Reflection Questions
Are my chains of love stronger than my chains of habit?
atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.
[atha bhagavams tavaasmaabhir akhila-jagad-utpatti-sthiti-laya-nimittaayamaana-divya-maayaa-vinodasya sakala-jeeva-nikaayaanaam antar-hridayeshu bahir api cha brahma-pratyag-aatma-svaroopena pradhaana-roopena cha yathaa-desha-kaala-dehaavasthaana-vishesham tad-upaadaanopalambhakatayaanubhavatah sarva-pratyaya-saakshina aakaasha-shareerasya saakshaat para-brahmanah paramaatmanah kiyaan iha vaartha-vishesho vijnaapaneeyah syaad visphulingaadibhir iva hiranya-retasah.]
Word-for-word
atha—thereforebhagavan—O Lordtava—of Youasmābhiḥ—by usakhila—alljagat—of the material worldutpatti—of the creationsthiti—maintenancelaya—and annihilationnimittāyamāna—being the causedivya-māyā—with the spiritual energyvinodasya—of You, who amuse Yourselfsakala—alljīva-nikāyānām—of the hordes of living entitiesantaḥ-hṛdayeṣu—in the cores of the heartsbahiḥ api—externally alsoca—andbrahma—of impersonal Brahman, or the Absolute Truthpratyak-ātma—of the Supersoulsva-rūpeṇa—by Your formspradhāna-rūpeṇa—by Your form as the external ingredientsca—alsoyathā—according todeśa-kāla-deha-avasthāna—of country, time, body and positionviśeṣam—the particularstat—of themupādāna—of the material causesupalambhakatayā—by being the exhibitoranubhavataḥ—witnessingsarva-pratyaya-sākṣiṇaḥ—the witness of all different activitiesākāśa-śarīrasya—the Supersoul of the whole universesākṣāt—directlypara-brahmaṇaḥ—the Supreme Absolute Truthparamātmanaḥ—the Supersoulkiyān—of what extentiha—hereinvā—orartha-viśeṣaḥ—special necessityvijñāpanīyaḥ—to be informedsyāt—may bevisphuliṅga-ādibhiḥ—by the sparks of the fireiva—likehiraṇya-retasaḥ—to the original fire.
Blended reading (Sanskrit + English inline)
atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.
atha
therefore
bhagavan
O Lord
tava
of You
asmābhiḥ
by us
akhila
all
jagat
of the material world
utpatti
of the creation
sthiti
maintenance
laya
and annihilation
nimittāyamāna
being the cause
divya-māyā
with the spiritual energy
vinodasya
of You, who amuse Yourself
sakala
all
jīva-nikāyānām
of the hordes of living entities
antaḥ-hṛdayeṣu
in the cores of the hearts
bahiḥ api
externally also
ca
and
brahma
of impersonal Brahman, or the Absolute Truth
pratyak-ātma
of the Supersoul
sva-rūpeṇa
by Your forms
pradhāna-rūpeṇa
by Your form as the external ingredients
ca
also
yathā
according to
deśa-kāla-deha-avasthāna
of country, time, body and position
viśeṣam
the particulars
tat
of them
upādāna
of the material causes
upalambhakatayā
by being the exhibitor
anubhavataḥ
witnessing
sarva-pratyaya-sākṣiṇaḥ
the witness of all different activities
ākāśa-śarīrasya
the Supersoul of the whole universe
sākṣāt
directly
para-brahmaṇaḥ
the Supreme Absolute Truth
paramātmanaḥ
the Supersoul
kiyān
of what extent
iha
herein
vā
or
artha-viśeṣaḥ
special necessity
vijñāpanīyaḥ
to be informed
syāt
may be
visphuliṅga-ādibhiḥ
by the sparks of the fire
iva
like
hiraṇya-retasaḥ
to the original fire.
O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Parabrahman and Paramātmā. O Supreme Personality of Godhead, nothing is unknown to You.
Purport
The Absolute Truth exists in three phases of spiritual understanding — Brahman, Paramātmā and Bhagavān ( brahmeti paramātmeti bhagavān iti śabdyate ). Bhagavān, the Supreme Personality of Godhead, is the cause of Brahman and Paramātmā. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramātmā is locally situated in everyone’s heart, but Bhagavān, who is worshipable by the devotees, is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee’s conveniences and inconveniences. A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vṛtrāsura, the demigods apologized for offering prayers for their safety. A neophyte devotee, of course, approaches the Supreme Lord for relief from distress or poverty, or for speculative knowledge of the Lord. Bhagavad-gītā (7.16) mentions four kinds of pious men who begin devotional service to the Lord — one who is distressed ( ārta ), one in need of money ( arthārthī ), one who is inquisitive ( jijñāsu ) and one who is searching for the Absolute Truth ( jñānī ). A pure devotee, however, knows that since the Lord is omnipresent and omniscient, there is no need to offer prayers or worship Him for one’s personal benefit. A pure devotee always engages in the service of the Lord without demanding anything. The Lord is present everywhere and knows the necessities of His devotees; consequently there is no need to disturb Him by asking Him for material benefits.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Lord! What can we, who are like sparks emanating from a fire, inform particularly to you, who play with your māyā to create, maintain and destroy the universe, who are realized in the heart as the antaryāmī and Brahman, and are realized externally as matter, according to place, time and bodily condition, who are realized as the cause of all beings and the cause of their awareness, who are the witness of all intelligence, with a body uncontaminated by matter, like ether, and who are the source of Brahman and the Paramātmā?
What particular object must be made known to you? You are known in the heart as the antaryāmī (pratyag-ātma), and externally as matter in the form of the senses and other things, according to particular place, time, and bodily conditions, and as the cause of all the beings such as devatās and the cause of their perceptions (upalambhakatayā). We are like sparks coming from the fire. Your body is like ether, is uncontaminated by material elements.
His Holiness Bhakti Charu Swami· 2018-02-21· English
Personal Guidance
Like sparks unable to perform the whole fire's work, we cannot inform You — You are the complete whole. The honest acknowledgment of dependency is itself the prayer.
Reflection Questions
Where am I trying to 'inform' the Lord rather than entrust myself to Him?
ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.
[ata eva svayam tad upakalpayaasmaakam bhagavatah parama-guros tava charana-shata-palaashach-chaayaam vividha-vrijina-samsaara-parishramopashamaneem upasritaanaam vayam yat-kaamenopasaaditaah.]
Word-for-word
ata eva—thereforesvayam—Yourselftat—thatupakalpaya—please arrangeasmākam—of usbhagavataḥ—of the Supreme Personality of Godheadparama-guroḥ—the supreme spiritual mastertava—of Youcaraṇa—of the feetśata-palāśat—like lotus flowers with hundreds of petalschāyām—the shadevividha—variousvṛjina—with dangerous positionssaṁsāra—of this conditioned lifepariśrama—the painupaśamanīm—relievingupasṛtānām—the devotees who have taken shelter at Your lotus feetvayam—weyat—for whichkāmena—by the desiresupasāditāḥ—caused to come near (the shelter of Your lotus feet).
Blended reading (Sanskrit + English inline)
ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.
ata eva
therefore
svayam
Yourself
tat
that
upakalpaya
please arrange
asmākam
of us
bhagavataḥ
of the Supreme Personality of Godhead
parama-guroḥ
the supreme spiritual master
tava
of You
caraṇa
of the feet
śata-palāśat
like lotus flowers with hundreds of petals
chāyām
the shade
vividha
various
vṛjina
with dangerous positions
saṁsāra
of this conditioned life
pariśrama
the pain
upaśamanīm
relieving
upasṛtānām
the devotees who have taken shelter at Your lotus feet
vayam
we
yat
for which
kāmena
by the desires
upasāditāḥ
caused to come near (the shelter of Your lotus feet).
Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.
Purport
One need only seek shelter of the shade of the Lord’s lotus feet. Then all the material tribulations that disturb him will be subdued, just as when one comes under the shadow of a big tree, the disturbances caused by the heat of the scorching sun are immediately mitigated, without one’s asking for relief. Therefore the whole concern of the conditioned soul should be the lotus feet of the Lord. The conditioned soul suffering from various tribulations because of existing in this material world can be relieved only when he seeks shelter at the Lord’s lotus feet.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Since you are omniscient, please fulfill the purpose for which we have approached the shade of lotus feet of you, the supreme guru. Those feet relieve the fatigue of various afflictions of saṁsāra for your devotees.
Since you are omniscient, you naturally know why we have approached your lotus feet. Please fulfill that desire. Those feet give relief from fatigue to the devotees who have surrendered to you.
His Holiness Prahladananada Swami· 2019-04-08· English
Personal Guidance
You are omniscient and know why we have taken shelter; You are the supreme spiritual master and friend. Refuge is taken not because we explain but because He understands.
Reflection Questions
Do I take refuge believing the Lord understands without my explanation?
Where am I over-explaining when I should just shelter?
अथो ईश जहि त्वाष्ट्रं ग्रसन्तं भुवनत्रयम् ।
ग्रस्तानि येन न: कृष्ण तेजांस्यस्त्रायुधानि च ॥ ४४ ॥
atho īśa jahi tvāṣṭraṁ
[atho eesha jahi tvaashtram]
grasantaṁ bhuvana-trayam
[grasantam bhuvana-trayam]
grastāni yena naḥ kṛṣṇa
[grastaani yena nah krishna]
tejāṁsy astrāyudhāni ca
[tejaamsy astraayudhaani cha]
Word-for-word
atho—thereforeīśa—O supreme controllerjahi—killtvāṣṭram—the demon Vṛtrāsura, son of Tvaṣṭāgrasantam—who is devouringbhuvana-trayam—the three worldsgrastāni—devouredyena—by whomnaḥ—ourkṛṣṇa—O Lord Kṛṣṇatejāṁsi—all strength and prowessastra—arrowsāyudhāni—and other weaponsca—also.
Blended reading (Sanskrit + English inline)
atho īśa jahi tvāṣṭraṁ
atho
therefore
īśa
O supreme controller
jahi
kill
tvāṣṭram
the demon Vṛtrāsura, son of Tvaṣṭā
grasantaṁ bhuvana-trayam
grasantam
who is devouring
bhuvana-trayam
the three worlds
grastāni yena naḥ kṛṣṇa
grastāni
devoured
yena
by whom
naḥ
our
kṛṣṇa
O Lord Kṛṣṇa
tejāṁsy astrāyudhāni ca
tejāṁsi
all strength and prowess
astra
arrows
āyudhāni
and other weapons
ca
also.
Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā’s son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.
Purport
The Lord says in Bhagavad-gītā (7.15-16):
na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ
“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me. O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me — the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.”
The four classes of neophyte devotees who approach the Supreme Personality of Godhead to offer devotional service because of material motives are not pure devotees, but the advantage for such materialistic devotees is that they sometimes give up their material desires and become pure. When the demigods are utterly helpless, they approach the Supreme Personality of Godhead in grief and with tears in their eyes, praying to the Lord, and thus they become almost pure devotees, free from material desires. Admitting that they have forgotten pure devotional service because of extensive material opportunities, they fully surrender to the Lord, leaving to His consideration whether to maintain them or annihilate them. Such surrender is necessary. Bhaktivinoda Ṭhākura sings, mārabi rākhabi — yo icchā tohārā: “O Lord, I fully surrender unto Your lotus feet. Now, as You desire, You may protect me or annihilate me. You have the full right to do either.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Therefore, O Lord, O Kṛṣṇa! Please annihilate this dangerous demon Vṛtrāsura, who has swallowed the three worlds! He has destroyed all our weapons and our strength.
“Sometimes the Lord awards bhakti because to the excellent portrayal of pure bhakti in the verses of praise. If that happens to us, trembling with tears of prema, we will wander about the earth indifferent to the happiness of Svarga. Our enemies will then enter into Amarāvatī.” Fearing this, the devatās clearly express their desire without hiding anything.
haṁsāya—unto the most exalted and pure (pavitraṁ paramam, the supreme pure)dahra—in the core of the heartnilayāya—whose abodenirīkṣakāya—supervising the activities of the individual soulkṛṣṇāya—unto the Supersoul, who is a partial manifestation of Kṛṣṇamṛṣṭa-yaśase—whose reputation is very brightnirupakramāya—who has no beginningsat-saṅgrahāya—understood only by pure devoteesbhava-pāntha-nija-āśrama-āptau—being obtainment of the shelter of Kṛṣṇa for persons within this material worldante—at the ultimate endparīṣṭa-gataye—unto Him who is the ultimate goal, the highest success of lifeharaye—unto the Supreme Personality of Godheadnamaḥ—respectful obeisanceste—unto You.
Blended reading (Sanskrit + English inline)
haṁsāya dahra-nilayāya nirīkṣakāya
haṁsāya
unto the most exalted and pure (pavitraṁ paramam, the supreme pure)
dahra
in the core of the heart
nilayāya
whose abode
nirīkṣakāya
supervising the activities of the individual soul
kṛṣṇāya mṛṣṭa-yaśase nirupakramāya
kṛṣṇāya
unto the Supersoul, who is a partial manifestation of Kṛṣṇa
mṛṣṭa-yaśase
whose reputation is very bright
nirupakramāya
who has no beginning
sat-saṅgrahāya bhava-pāntha-nijāśramāptāv
sat-saṅgrahāya
understood only by pure devotees
bhava-pāntha-nija-āśrama-āptau
being obtainment of the shelter of Kṛṣṇa for persons within this material world
ante
at the ultimate end
ante parīṣṭa-gataye haraye namas te
parīṣṭa-gataye
unto Him who is the ultimate goal, the highest success of life
haraye
unto the Supreme Personality of Godhead
namaḥ
respectful obeisances
te
unto You.
O Lord, O supreme pure, You live within the core of everyone’s heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Kṛṣṇa, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.
Purport
The demigods certainly wanted Lord Viṣṇu to relieve their anxiety, but now they directly approach Lord Kṛṣṇa, for although there is no difference between Lord Kṛṣṇa and Lord Viṣṇu, Kṛṣṇa descends to this planet in His Vāsudeva feature for the purpose of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām — protecting His devotees and annihilating the miscreants. Demons, or atheists, always disturb the demigods, or devotees, and therefore Kṛṣṇa descends to punish the atheists and demons and fulfill the desire of His devotees. Kṛṣṇa, being the original cause of everything, is the Supreme Person, above even Viṣṇu and Nārāyaṇa, although there is no difference between these different forms of the Lord. As explained in Brahma-saṁhitā (5.46) :
dīpārcir eva hi daśāntaram abhyupetya dīpāyate vivṛta-hetu-samāna-dharmā yas tādṛg eva hi ca viṣṇutayā vibhāti govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Kṛṣṇa expands Himself as Viṣṇu the way a bright candle kindles another. Although there is no difference between the power of one candle and another, Kṛṣṇa is compared to the original candle.
The word mṛṣṭa-yaśase is significant herein because Kṛṣṇa is always famous for relieving His devotee from danger. A devotee who has sacrificed everything for the service of Kṛṣṇa and whose only source of relief is the Lord is known as akiñcana.
As expressed in the prayers offered by Queen Kuntī, the Lord is akiñcana-vitta, the property of such a devotee. Those who are liberated from the bondage of conditioned life are elevated to the spiritual world, where they achieve five kinds of liberation — sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya. They personally associate with the Lord in five mellows — śānta, dāsya, sakhya, vātsalya and mādhurya. These rasas are all emanations from Kṛṣṇa. As described by Viśvanātha Cakravartī Ṭhākura, the original mellow, ādi-rasa, is conjugal love. Kṛṣṇa is the origin of pure and spiritual conjugal love.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
We offer respects to the swan-like Lord who extracts the essence, whose abode is the lake in the heart, who sees all our desires there, who has fame for delivering us, who does so without effort, who accepts devotees only, who enables those treading the path of saṁsāra to attain eternal bliss, and who, at end of saṁsāra, awards all desired goals.
We fall at your feet. Quickly kill him! They pray to the form of Kṛṣṇa, out of confusion, expressing all their desires. The swan considers what is valuable and what is not, and extracts what is valuable. You reside in the lake within our hearts, and can see (nirīkṣakāya) the desire present in our hearts. The worlds sing of your spotless fame of delivering us from great danger (mrṣta-yaśāse). You can accomplish what we request without effort (nirupakramāya). You accept devotees (sat-saṁgrahāya), even if it takes effort, but you accept nothing else. namo 'kiñcana-vittāya: obeisances are unto you, who are the property of the materially impoverished. (SB 1.98.27) You cause the attainment of the shelter for the jīvas, you are the bliss for the jīvas on the path of saṁsāra after they cross ignorance, even though those jīvas are devoid of pure bhakti, like us. You award desired goals in all ways (pari iṣṭa-gataye), such as ṣayujya, sālokya, or dāsya-prema.
O supreme pure, in the heart of every soul You observe all desires and actions; Your reputation is bright and illuminating. The Lord whose name we glorify is the same who sees us within.
Reflection Questions
Do I act with the awareness that He observes from within?
What would I do differently if I held that gaze with me today?
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidatha—thereafterevam—in this wayīḍitaḥ—being worshiped and offered obeisancesrājan—O Kingsa-ādaram—with proper respecttri-daśaiḥ—by all the demigods from the higher planetary systemshariḥ—the Supreme Personality of Godheadsvam upasthānam—their prayer glorifying Himākarṇya—hearingprāha—repliedtān—unto them (the demigods)abhinanditaḥ—being pleased.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
athaivam īḍito rājan
atha
thereafter
evam
in this way
īḍitaḥ
being worshiped and offered obeisances
rājan
O King
sādaraṁ tri-daśair hariḥ
sa-ādaram
with proper respect
tri-daśaiḥ
by all the demigods from the higher planetary systems
hariḥ
the Supreme Personality of Godhead
svam upasthānam ākarṇya
svam upasthānam
their prayer glorifying Him
ākarṇya
hearing
prāha tān abhinanditaḥ
prāha
replied
tān
unto them (the demigods)
abhinanditaḥ
being pleased.
Śrī Śukadeva Gosvāmī continued: O King Parīkṣit, when the demigods offered the Lord their sincere prayers in this way, the Lord listened by His causeless mercy. Being pleased, He then replied to the demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva said: O King Parīkṣit! Being worshipped by the devatās, the Lord, joyful after listening to their prayers, replied to the devatās.
śrī-bhagavān uvāca—the Supreme Personality of Godhead saidprītaḥ—pleasedaham—Ivaḥ—of yousura-śreṣṭhāḥ—O best of the demigodsmat-upasthāna-vidyayā—by the highly advanced knowledge and prayers offered unto Meātma-aiśvarya-smṛtiḥ—remembrance of the exalted transcendental position of Me, the Supreme Personality of Godheadpuṁsām—of menbhaktiḥ—devotional serviceca—andeva—certainlyyayā—by whichmayi—unto Me.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
prīto ’haṁ vaḥ sura-śreṣṭhā
prītaḥ
pleased
aham
I
mad-upasthāna-vidyayā
ātmaiśvarya-smṛtiḥ puṁsāṁ
vaḥ
of you
sura-śreṣṭhāḥ
O best of the demigods
bhaktiś caiva yayā mayi
mat-upasthāna-vidyayā
by the highly advanced knowledge and prayers offered unto Me
ātma-aiśvarya-smṛtiḥ
remembrance of the exalted transcendental position of Me, the Supreme Personality of Godhead
puṁsām
of men
bhaktiḥ
devotional service
ca
and
eva
certainly
yayā
by which
mayi
unto Me.
The Supreme Personality of Godhead said: O beloved demigods, you have offered your prayers to Me with great knowledge, and I am certainly most pleased with you. A person is liberated by such knowledge, and thus he remembers My exalted position, which is above the conditions of material life. Such a devotee is fully purified by offering prayers in full knowledge. This is the source of devotional service to Me.
Purport
Another name of the Supreme Personality of Godhead is Uttamaśloka, which means that He is offered prayers with selected verses. Bhakti means śravaṇaṁ kīrtanaṁ viṣṇoḥ, chanting and hearing about Lord Viṣṇu. Impersonalists cannot be purified, for they do not offer personal prayers to the Supreme Personality of Godhead. Even though they sometimes offer prayers, the prayers are not directed toward the Supreme Person. Impersonalists sometimes show their incomplete knowledge by addressing the Lord as being nameless. They always offer prayers indirectly, saying, “You are this, You are that,” but they do not know to whom they are praying. A devotee, however, always offers personal prayers. A devotee says, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi: “I offer my respectful obeisances unto Govinda, unto Kṛṣṇa.” That is the way to offer prayers. If one continues to offer such personal prayers to the Supreme Personality of Godhead, he is eligible to become a pure devotee and return home, back to Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord said: O best of the devatās! I am pleased with the knowledge contained in your prayers, by which men can remember my glories and develop bhakti to me.
I am pleased with the knowledge in your prayers to me. Those who praise me by those prayers will remember my glories. The prayers glorified the Lord by say that he, without guṇas, creates, maintains and destroys the universe endowed guṇas while not transforming himself.
kim—whatdurāpam—difficult to obtainmayi—when Iprīte—satisfiedtathāpi—stillvibudha-ṛṣabhāḥ—O best of the intelligent demigodsmayi—in Meekānta—exclusively fixedmatiḥ—whose attentionna anyat—not anything othermattaḥ—than Mevāñchati—desirestattva-vit—one who knows the truth.
Blended reading (Sanskrit + English inline)
kiṁ durāpaṁ mayi prīte
kim
what
durāpam
difficult to obtain
mayi
when I
prīte
satisfied
tathāpi vibudharṣabhāḥ
tathāpi
still
vibudha-ṛṣabhāḥ
O best of the intelligent demigods
mayy ekānta-matir nānyan
mayi
in Me
ekānta
exclusively fixed
matiḥ
whose attention
na anyat
not anything other
matto vāñchati tattva-vit
mattaḥ
than Me
vāñchati
desires
tattva-vit
one who knows the truth.
O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.
Purport
When the demigods finished offering their prayers, they anxiously waited for their enemy Vṛtrāsura to be killed. This means that the demigods are not pure devotees. Although without difficulty one can get anything he desires if the Lord is pleased, the demigods aspire for material profit by pleasing the Lord. The Lord wanted the demigods to pray for unalloyed devotional service, but instead they prayed for an opportunity to kill their enemy. This is the difference between a pure devotee and a devotee on the material platform. Indirectly, the Lord regretted that the demigods did not ask for pure devotional service.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O best of devatās! Although nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon me, does not ask me for anything except the opportunity to engage in bhakti.
How unfortunate! You praised me with that knowledge but out of foolishness you did not pray for bhakti.
When I am pleased, nothing is difficult to obtain — yet a pure devotee asks only for the chance to serve. Highest realization quietly refuses the easy boons.
Reflection Questions
Am I asking the Lord for boons or for service opportunities?
What boon could I refuse in order to receive service instead?
na—notveda—knowskṛpaṇaḥ—a miserly living entityśreyaḥ—the ultimate necessityātmanaḥ—of the soulguṇa-vastu-dṛk—who is attracted by the creation of the modes of material naturetasya—of himtān—things created by the material energyicchataḥ—desiringyacchet—one bestowsyadi—ifsaḥ api—he alsotathā-vidhaḥ—of the kind (a foolish kṛpaṇa who does not know his real self-interest).
Blended reading (Sanskrit + English inline)
na veda kṛpaṇaḥ śreya
na
not
veda
knows
kṛpaṇaḥ
a miserly living entity
śreyaḥ
the ultimate necessity
ātmano guṇa-vastu-dṛk
ātmanaḥ
of the soul
guṇa-vastu-dṛk
who is attracted by the creation of the modes of material nature
tasya tān icchato yacched
tasya
of him
tān
things created by the material energy
icchataḥ
desiring
yacchet
one bestows
yadi so ’pi tathā-vidhaḥ
yadi
if
saḥ api
he also
tathā-vidhaḥ
of the kind (a foolish kṛpaṇa who does not know his real self-interest).
Those who think material assets to be everything or to be the ultimate goal of life are called misers [kṛpaṇas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish.
Purport
There are two classes of men — namely the kṛpaṇa and the brāhmaṇa. A brāhmaṇa is one who knows Brahman, the Absolute Truth, and who thus knows his real interest. A kṛpaṇa, however, is one who has a material, bodily concept of life. Not knowing how to utilize his human or demigod life, a kṛpaṇa is attracted by things created by the material modes of nature. The kṛpaṇas, who always desire material benefits, are foolish, whereas brāhmaṇas, who always desire spiritual benefits, are intelligent. If a kṛpaṇa, not knowing his self-interest, foolishly asks for something material, one who awards it to him is also foolish. Kṛṣṇa, however, is not a foolish person; He is supremely intelligent. If someone comes to Kṛṣṇa asking for material benefits, Kṛṣṇa does not award him the material things he desires. Instead, the Lord gives him intelligence so that he will forget his material desires and become attached to the Lord’s lotus feet. In such cases, although the kṛpaṇa offers prayers to Lord Kṛṣṇa for material things, the Lord takes away whatever material possessions the kṛpaṇa has and gives him the sense to become a devotee. As stated by the Lord in the Caitanya-caritāmṛta ( Madhya 22.39) :
āmi-vijña, ei mūrkhe ‘viṣaya’ kene diba? sva-caraṇāmṛta diyā ‘viṣaya’ bhulāiba
“Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.” If one sincerely prays to God for material possessions in exchange for devotional service, the Lord, who is not foolish like such an unintelligent devotee, shows him special favor by taking away whatever material possessions he has and gradually giving him the intelligence to be satisfied only by rendering service to His lotus feet. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this regard that if a foolish child requests his mother to give him poison, the mother, being intelligent, will certainly not give him poison, even though he requests it. A materialist does not know that to accept material possessions means to accept poison, or the repetition of birth and death. An intelligent person, a brāhmaṇa, aspires for liberation from material bondage. That is the real self-interest of a human being.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Misers, seeing only material objects, do not know the ultimate necessity of the soul. Moreover, if one awards what the fool desires, the giver must also be considered foolish.
Though you are fools, desiring material benefits, and do not know what is good and bad for you, how can I, in knowledge, give those things to you? The mother does not knowingly give her son poison. One who sees material objects as the goal of life does not know his own good. If one who knows the goal of life gives him those things, he is also a fool.
Those who treat material assets as everything are misers (kṛpaṇas); giving them what they desire only deepens their poverty. Some helps actually injure.
Reflection Questions
Where am I asking for 'help' that would deepen my misery?
What honest refusal from the Lord might be His real kindness?
स्वयं नि:श्रेयसं विद्वान् न वक्त्यज्ञाय कर्म हि ।
नरातिरोगिणोऽपथ्यंवाञ्छतोऽपिभिषक्तम: ॥ ५० ॥
svayaṁ niḥśreyasaṁ vidvān
[svayam nihshreyasam vidvaan]
na vakty ajñāya karma hi
[na vakty ajnaaya karma hi]
na rāti rogiṇo ’pathyaṁ
[na raati rogino ’pathyam]
vāñchato ’pi bhiṣaktamaḥ
[vaanchato ’pi bhishaktamah]
Word-for-word
svayam—personallyniḥśreyasam—the supreme goal of life, namely the means of obtaining ecstatic love for the Supreme Personality of Godheadvit-vān—one who is accomplished in devotional servicena—notvakti—teachesajñāya—unto a foolish person not conversant with the ultimate goal of lifekarma—fruitive activitieshi—indeedna—notrāti—administersrogiṇaḥ—unto the patientapathyam—something unconsumablevāñchataḥ—desiringapi—althoughbhiṣak-tamaḥ—an experienced physician.
Blended reading (Sanskrit + English inline)
svayaṁ niḥśreyasaṁ vidvān
svayam
personally
niḥśreyasam
the supreme goal of life, namely the means of obtaining ecstatic love for the Supreme Personality of Godhead
vit-vān
one who is accomplished in devotional service
na vakty ajñāya karma hi
na
not
vakti
teaches
ajñāya
unto a foolish person not conversant with the ultimate goal of life
karma
fruitive activities
hi
indeed
na rāti rogiṇo ’pathyaṁ
na
not
rāti
administers
rogiṇaḥ
unto the patient
apathyam
something unconsumable
vāñchato ’pi bhiṣaktamaḥ
vāñchataḥ
desiring
api
although
bhiṣak-tamaḥ
an experienced physician.
A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it.
Purport
Here is the difference between the benedictions awarded by the demigods and those awarded by the Supreme Personality of Godhead, Viṣṇu. Devotees of the demigods ask for benedictions simply for sense gratification, and therefore they have been described in Bhagavad-gītā (7.20) as bereft of intelligence.
kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā
“Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”
Conditioned souls are generally bereft of intelligence because of profound desires for sense gratification. They do not know what benedictions to ask. Therefore nondevotees are advised in the śāstras to worship various demigods to achieve material benefits. For example, if one wants a beautiful wife, he is advised to worship Umā, or the goddess Durgā. If one wants to be cured of a disease, he is advised to worship the sun-god. All requests for benedictions from the demigods, however, are due to material lust. The benedictions will be finished at the end of the cosmic manifestation, along with those who bestow them. If one approaches Lord Viṣṇu for benedictions, the Lord will give him a benediction that will help him return home, back to Godhead. This is also confirmed by the Lord Himself in Bhagavad-gītā (10.10) :
Lord Viṣṇu, or Lord Kṛṣṇa, instructs a devotee who constantly engages in His service how to approach Him at the end of his material body. The Lord says in Bhagavad-gītā (4.9) :
janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
“One who knows the transcendental nature of My appearance and activities, does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” This is the benediction of Lord Viṣṇu, Kṛṣṇa. After giving up his body, a devotee returns home, back to Godhead.
A devotee may foolishly ask for material benedictions, but Lord Kṛṣṇa does not give him such benedictions, despite the devotee’s prayers. Therefore people who are very attached to material life do not generally become devotees of Kṛṣṇa or Viṣṇu. Instead they become devotees of the demigods ( kāmais tais tair hṛta jñānāḥ prapadyante ’nya-devatāḥ ). The benedictions of the demigods, however, are condemned in Bhagavad-gītā. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: “Men of small intelligence worship the demigods, and their fruits are limited and temporary.” A non-Vaiṣṇava, one who is not engaged in the service of the Supreme Personality of Godhead, is considered a fool with a small quantity of brain substance.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
One who knows the highest good will never instruct a foolish person to engage in material enjoyment, just as an experienced physician does not give his patient food injurious to his health, even if the patient desires it.
He does not teach the path of enjoyment, just as the real doctor does not give (rāti) unhealthy food to the patient.
मघवन् यात भद्रं वो दध्यञ्चमृषिसत्तमम् ।
विद्याव्रततप:सारं गात्रं याचत मा चिरम् ॥ ५१ ॥ H
maghavan yāta bhadraṁ vo
[maghavan yaata bhadram vo]
dadhyañcam ṛṣi-sattamam
[dadhyancham rishi-sattamam]
vidyā-vrata-tapaḥ-sāraṁ
[vidyaa-vrata-tapah-saaram]
gātraṁ yācata mā ciram
[gaatram yaachata maa chiram]
Word-for-word
maghavan—O Indrayāta—gobhadram—good fortunevaḥ—to all of youdadhyañcam—to Dadhyañcaṛṣi-sat-tamam—the most exalted saintly personvidyā—of educationvrata—vowtapaḥ—and austeritiessāram—the essencegātram—his bodyyācata—ask formā ciram—without delay.
Blended reading (Sanskrit + English inline)
maghavan yāta bhadraṁ vo
maghavan
O Indra
yāta
go
bhadram
good fortune
vaḥ
to all of you
dadhyañcam ṛṣi-sattamam
dadhyañcam
to Dadhyañca
ṛṣi-sat-tamam
the most exalted saintly person
vidyā-vrata-tapaḥ-sāraṁ
vidyā
of education
vrata
vow
tapaḥ
and austerities
sāram
the essence
gātraṁ yācata mā ciram
gātram
his body
yācata
ask for
mā ciram
without delay.
O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyañca [Dadhīci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay.
Purport
Everyone in this material world, from Lord Brahmā down to the ant, is eager to keep his body comfortable. A pure devotee may also be comfortable, but he is not eager for such a benediction. Since Maghavan, the King of heaven, still aspired for a comfortable bodily situation, Lord Viṣṇu advised him to ask Dadhyañca for his body, which was very strong due to his knowledge, vows and austerity.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Indra! All good fortune unto you! I advise you to approach the exalted sage Dadhīci. Without delay, go and ask him for his body, which is strong because of knowledge, vows and austerities.
If you will die because of not having material objects for bodily pleasure, then listen to the method I will teach. Ask for his body which is firm because of knowledge, vows and austerities.
Approach the exalted saint Dadhīci — strong in vows, austerities and body — and request his body. The Lord's solution involves another devotee's sacrifice; we don't get rescues that bypass the saṅgha.
Reflection Questions
What rescue am I imagining that wrongly bypasses other devotees' sacrifices?
Whose 'Dadhīci' role have I underappreciated in my life?
स वा अधिगतो दध्यङ्ङश्विभ्यां ब्रह्म निष्कलम् ।
यद्वा अश्वशिरो नाम तयोरमरतां व्यधात् ॥ ५२ ॥
sa vā adhigato dadhyaṅṅ
[sa vaa adhigato dadhyann]
aśvibhyāṁ brahma niṣkalam
[ashvibhyaam brahma nishkalam]
yad vā aśvaśiro nāma
[yad vaa ashvashiro naama]
tayor amaratāṁ vyadhāt
[tayor amarataam vyadhaat]
Word-for-word
saḥ—hevā—certainlyadhigataḥ—having obtaineddadhyaṅ—Dadhyañcaaśvibhyām—to the two Aśvinī-kumārasbrahma—spiritual knowledgeniṣkalam—pureyat vā—by whichaśvaśiraḥ—Aśvaśiranāma—namedtayoḥ—of the twoamaratām—liberation in one’s lifevyadhāt—awarded.
Blended reading (Sanskrit + English inline)
sa vā adhigato dadhyaṅṅ
saḥ
he
vā
certainly
adhigataḥ
having obtained
dadhyaṅ
Dadhyañca
aśvibhyāṁ brahma niṣkalam
aśvibhyām
to the two Aśvinī-kumāras
brahma
spiritual knowledge
niṣkalam
pure
yad vā aśvaśiro nāma
yat vā
by which
aśvaśiraḥ
Aśvaśira
nāma
named
tayor amaratāṁ vyadhāt
tayoḥ
of the two
amaratām
liberation in one’s life
vyadhāt
awarded.
That saintly Dadhyañca, who is also known as Dadhīci, personally assimilated the spiritual science and then delivered it to the Aśvinī-kumāras. It is said that Dadhyañca gave them mantras through the head of a horse. Therefore the mantras are called Aśvaśira. After obtaining the mantras of spiritual science from Dadhīci, the Aśvinī-kumāras became jīvan-mukta, liberated even in this life.
Purport
The following story is narrated by many ācāryas in their commentaries:
niśamyātharvaṇaṁ dakṣaṁ pravargya-brahmavidyayoḥ; dadhyañcaṁ samupāgamya tam ūcatur athāśvinau; bhagavan dehi nau vidyām iti śrutvā sa cābravīt; karmaṇy avasthito ’dyāhaṁ paścād vakṣyāmi gacchatam; tayor nirgatayor eva śakra āgatya taṁ munim; uvāca bhiṣajor vidyāṁ mā vādīr aśvinor mune; yadi mad-vākyam ullaṅghya bravīṣi sahasaiva te; śiraś-chindyāṁ na sandeha ity uktvā sa yayau hariḥ; indre gate tathābhyetya nāsatyāv ūcatur dvijam; tan-mukhād indra-gaditaṁ śrutvā tāv ūcatuḥ punaḥ; āvāṁ tava śiraś chittvā pūrvam aśvasya mastakam; sandhāsyāvas tato brūhi tena vidyāṁ ca nau dvija; tasminn indreṇa sañchinne punaḥ sandhāya mastakam; nijaṁ te dakṣiṇāṁ dattvā gamiṣyāvo yathāgatam; etac chrutvā tadovāca dadhyaṅṅ ātharvaṇas tayoḥ pravargyaṁ brahma-vidyāṁ ca sat-kṛto ’satya-śaṅkitaḥ.
The great saint Dadhīci had perfect knowledge of how to perform fruitive activities, and he had advanced spiritual knowledge as well. Knowing this, the Aśvinī-kumāras once approached him and begged him to instruct them in spiritual science ( brahma-vidyā ). Dadhīci Muni replied, “I am now engaged in arranging sacrifices for fruitive activities. Come back some time later.” When the Aśvinī-kumāras left, Indra, the King of heaven, approached Dadhīci and said, “My dear Muni, the Aśvinī-kumāras are only physicians. Please do not instruct them in spiritual science. If you impart the spiritual science to them despite my warning, I shall punish you by cutting off your head.” After warning Dadhīci in this way, Indra returned to heaven. The Aśvinī-kumāras, who understood Indra’s desires, returned and begged Dadhīci for brahma-vidyā. When the great saint Dadhīci informed them of Indra’s threat, the Aśvinī-kumāras replied, “Let us first cut off your head and replace it with the head of a horse. You can instruct brahma-vidyā through the horse’s head, and when Indra returns and cuts off that head, we shall reward you and restore your original head.” Since Dadhīci had promised to impart brahma-vidyā to the Aśvinī-kumāras, he agreed to their proposal. Therefore, because Dadhīci imparted brahma-vidyā through the mouth of a horse, this brahma-vidyā is also known as Aśvaśira.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Dadhīci personally assimilated the spiritual science called Aśvaśira and then delivered it to the Aśvinī-kumāras. The Aśvinī-kumāras then became jīvan-muktas, liberated even in this life.
Two verses explain the great knowledge he had. This story is well known. Hearing that Dadhīci was proficient in knowledge of pravargya and brahma-vidya, the Āśvinis approached him and spoke. “O lord! Give us that knowledge!” Hearing that, he said, “Today I am engaged. Later I will tell you. Now go.” When they left, Indra came and said to the sage, “Do not teach this knowledge to them, since they are doctors. If you disobey me and teach them, I will cut off your head. There is no doubt about this.” He then departed. When he had gone, the Aśvinis came there and spoke to the sage. Hearing what Indra had said, they spoke again. “We will cut off your head and replace it with a horse’s head. Speak that knowledge from the horse’s mouth. When Indra cuts off that head, we will replace it with your original head. After giving you a donation we will then leave.” Hearing this, the sage, without fear of doing wrong, spoke to them pravargya and brahma-vidyā. That is the meaning.
Dadhyaṅ had understood pure (niṣkalam) Brahman. Another version has niṣkṛtam which means “devoid of temporary objects.” Then he gave that knowledge to the Aśvinis. The verb is in the next verse. That knowledge is called aśva-śiras since it was spoken by the head of a horse. The Aśvinis then achieved the stage of jīvan-muktas. Śruti also says aśvasya śīrṣṇā prayatīm uvāca: he spoke this gift of knowledge through the head of a horse. (Ṛg Veda 116.12)
Dadhyañca (Dadhīci) assimilated spiritual science and taught it to the Aśvinīs through a horse's head. Real teachers transmit knowledge through whatever vehicle is given — even an unusual one.
Reflection Questions
What 'unusual vehicle' of teaching have I dismissed as eccentric?
Where might I be the unusual vehicle a teaching requires?
dadhyaṅ—Dadhyañcaātharvaṇaḥ—the son of Atharvātvaṣṭre—unto Tvaṣṭāvarma—the protective covering known as Nārāyaṇa-kavacaabhedyam—invinciblemat-ātmakam—consisting of Myselfviśvarūpāya—unto Viśvarūpayat—whichprādāt—deliveredtvaṣṭā—Tvaṣṭāyat—whichtvam—youadhāḥ—receivedtataḥ—from him.
Blended reading (Sanskrit + English inline)
dadhyaṅṅ ātharvaṇas tvaṣṭre
dadhyaṅ
Dadhyañca
ātharvaṇaḥ
the son of Atharvā
tvaṣṭre
unto Tvaṣṭā
varmābhedyaṁ mad-ātmakam
varma
the protective covering known as Nārāyaṇa-kavaca
abhedyam
invincible
mat-ātmakam
consisting of Myself
viśvarūpāya yat prādāt
viśvarūpāya
unto Viśvarūpa
yat
which
prādāt
delivered
tvaṣṭā yat tvam adhās tataḥ
tvaṣṭā
Tvaṣṭā
yat
which
tvam
you
adhāḥ
received
tataḥ
from him.
Dadhyañca’s invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it. Because of this Nārāyaṇa-kavaca, Dadhīci’s body is now very strong. You should therefore beg him for his body.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Dadhyañca's invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it.
The armor is made of me. It is the Nārāyaṇa-kavaca. He gave it to Tvaṣṭa. Tvaṣṭā gave it to Viśvarūpa, and Viśvarūpa gave it to you, from which you have become strong (adhāḥ). By this knowledge, request his strong body.
The Nārāyaṇa-kavaca came from Dadhīci through Tvaṣṭā to Viśvarūpa to Indra; that is why Dadhīci's body is very strong. The shield comes through specific lineages and leaves real traces in those who wore it.
Reflection Questions
What lineage stands behind a strength I rely on?
Whose body or character bears the trace of a sacred shield they once carried?
yuṣmabhyam—for all of youyācitaḥ—being askedaśvibhyām—by the Aśvinī-kumārasdharma-jñaḥ—Dadhīci, who knows the principles of religionaṅgāni—his limbsdāsyati—will givetataḥ—after thattaiḥ—by those bonesāyudha—of weaponsśreṣṭhaḥ—the most powerful (the thunderbolt)viśvakarma-vinirmitaḥ—manufactured by Viśvakarmāyena—by whichvṛtra-śiraḥ—the head of Vṛtrāsurahartā—will be taken awaymat-tejaḥ—by My strengthupabṛṁhitaḥ—increased.
Blended reading (Sanskrit + English inline)
yuṣmabhyaṁ yācito ’śvibhyāṁ
yuṣmabhyam
for all of you
yācitaḥ
being asked
dharma-jño ’ṅgāni dāsyati
aśvibhyām
by the Aśvinī-kumāras
tatas tair āyudha-śreṣṭho
dharma-jñaḥ
Dadhīci, who knows the principles of religion
aṅgāni
his limbs
dāsyati
will give
viśvakarma-vinirmitaḥ
tataḥ
after that
yena vṛtra-śiro hartā
taiḥ
by those bones
āyudha
of weapons
śreṣṭhaḥ
the most powerful (the thunderbolt)
viśvakarma-vinirmitaḥ
manufactured by Viśvakarmā
yena
by which
vṛtra-śiraḥ
the head of Vṛtrāsura
hartā
will be taken away
mat-teja-upabṛṁhitaḥ
mat-tejaḥ
by My strength
upabṛṁhitaḥ
increased.
When the Aśvinī-kumāras beg for Dadhyañca’s body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyañca is very experienced in religious understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My power.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When the Aśvinī-kumāras beg for Dadhyañca's body on your behalf, knowing dharma, he will surely give it. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with my power.
“Who would give his own body?” This verse explains. He will give to the Aśvinis, out of affection since they are his disciples. Or “Because of giving to the Aśvinis he will also give to you.” By his bones (taiḥ) the best weapon will be made.
Personal Guidance
When the Aśvinīs beg his body on your behalf, he will give it; do not doubt. With it Viśvakarmā will fashion the thunderbolt. The Lord pre-plans the chain of giving by which our rescue will arrive.
Reflection Questions
Do I trust that the chain leading to my rescue is already being arranged?
Whom is the Lord asking on my behalf right now without my knowing?
तस्मिन् विनिहते यूयं तेजोऽस्त्रायुधसम्पद: ।
भूय: प्राप्स्यथ भद्रं वो न हिंसन्ति च मत्परान् ॥ ५५ ॥
tasmin vinihate yūyaṁ
[tasmin vinihate yooyam]
tejo-’strāyudha-sampadaḥ
[tejo-’straayudha-sampadah]
bhūyaḥ prāpsyatha bhadraṁ vo
[bhooyah praapsyatha bhadram vo]
na hiṁsanti ca mat-parān
[na himsanti cha mat-paraan]
Word-for-word
tasmin—when he (Vṛtrāsura)vinihate—is killedyūyam—all of youtejaḥ—powerastra—arrowsāyudha—other weaponssampadaḥ—and opulencebhūyaḥ—againprāpsyatha—will obtainbhadram—all good fortunevaḥ—unto youna—nothiṁsanti—hurtca—alsomat-parān—My devotees.
Blended reading (Sanskrit + English inline)
tasmin vinihate yūyaṁ
tasmin
when he (Vṛtrāsura)
vinihate
is killed
yūyam
all of you
tejo-’strāyudha-sampadaḥ
tejaḥ
power
astra
arrows
āyudha
other weapons
sampadaḥ
and opulence
bhūyaḥ prāpsyatha bhadraṁ vo
bhūyaḥ
again
prāpsyatha
will obtain
bhadram
all good fortune
vaḥ
unto you
na hiṁsanti ca mat-parān
na
not
hiṁsanti
hurt
ca
also
mat-parān
My devotees.
When Vṛtrāsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Vṛtrāsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you.
Purport
A devotee of the Lord is never envious of anyone, what to speak of other devotees. As revealed later, Vṛtrāsura was also a devotee. Therefore he was not expected to be envious of the demigods. Indeed, of his own accord, he would try to benefit the demigods. A devotee does not hesitate to give up his own body for a better cause. Cāṇakya Paṇḍita said, san-nimitte varaṁ tyāgo vināśe niyate sati. After all, all one’s material possessions, including his body, will be destroyed in due course of time. Therefore if the body and other possessions can be utilized for a better cause, a devotee never hesitates to give up even his own body. Because Lord Viṣṇu wanted to save the demigods, Vṛtrāsura, even though able to swallow the three worlds, would agree to be killed by the demigods. For a devotee there is no difference between living and dying because in this life a devotee engages in devotional service, and after giving up his body, he engages in the same service in the spiritual world. His devotional service is never hindered.
Thus end the Bhaktivedanta purports to the Sixth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Appearance of the Demon Vṛtrāsura.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Vṛtrāsura is killed, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. He and his followers will not harm you, my devotees.
“But we cannot fight with Vṛtrāsura who has devoured everything. You should kill him personally.” Vṛtra and the demons under his control cannot harm you, who are my devotees. Vṛtra desires to give up his body for me, since he is a most exalted devotee. Thus he has no hatred of you, though you have hatred of him.
Thus ends the commentary on the Ninth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Ten
Indra Fights the Demons
His Holiness Indradyumna Swami· 2007-09-15· English
Personal Guidance
When Vṛtra is killed by My spiritual strength, you will regain strength, weapons, and wealth — although he can destroy the three worlds, do not fear. The Lord's spiritual strength is the actual victor; we are recipients.
Reflection Questions
Where do I credit my own efforts when the Lord's spiritual strength did the work?
What fear could I drop knowing He has already settled the outcome?