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8.17 · The Supreme Lord Agrees to Become Aditi's Son

27 verses
1 2-3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28
Book Bhagavata Canto 8 · G.O.L.D
D Dwarf Incarnation SB 8.15–8.24 · 11 sub-topics Open on bhagavata.keshavaswami.com ↗
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D - Dwarf Incarnation (15-24) When the demons came back and gained an upper hand on the demigods, Lord Vamanadeva appeared as the son of Aditi. The unassuming Dwarf incarnation humbly begged three steps of land from Bali Maharaja. Though Sukracarya warned his disciple that the Lord had come to trick him, Bali rejected his guru and remained determined to honour dharma and fulfil Vamanadeva’s request. He thus went down in history as one of the twelve great personalities (mahajanas) for first giving the Lord the entire universe, and then surrendering his very self. We come into the world empty-handed and leave empty-handed. If in the interim we can dedicate everything to Krishna, we escape the trap of attachment and the subsequent suffering that comes with it.

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D - Dwarf Incarnation (15-24)

D - Dwarf Incarnation (15-24) When the demons came back and gained an upper hand on the demigods, Lord Vamanadeva appeared as the son of Aditi. The unassuming Dwarf incarnation humbly begged three steps of land from Bali Maharaja. Though Sukracarya warned his disciple that the Lord had come to trick him, Bali rejected his guru and remained determined to honour dharma and fulfil Vamanadeva’s request. He thus went down in history as one of the twelve great personalities (mahajanas) for first giving the Lord the entire universe, and then surrendering his very self. We come into the world empty-handed and leave empty-handed. If in the interim we can dedicate everything to Krishna, we escape the trap of attachment and the subsequent suffering that comes with it.

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Aditi and the Dwarf Incarnation

D - Dwarf Incarnation (15-24) Aditi and the Dwarf Incarnation Chapter 16, 17, 18 When the demigods fled, their mother, Aditi, became morose. Observing her demeanour, Kasyapa Muni tried to ascertain the cause and advised her that only the Lord could provide permanent solutions to life’s problems. When she enquired how to worship the Lord and seek His shelter, Kasyapa guided her through the intricate details of the payo-vrata sacrifice (a rigorous austerity in which one subsists only on milk). After successfully completing the twelve-day sacrifice, the Lord suddenly appeared before Aditi, much to her delight. Aditi offered prayers in a faltering voice, and without her even mentioning it, the Lord understood her motherly concern for the demigods. Because of her devotion and Kasyapa Muni’s austerities, the Lord reassured them that He would find an ingenious way to overthrow the demons. By mystic perception, Kasyapa Muni understood that the Lord had entered within him, and he thus impregnated Aditi. At the auspicious hour, Lord Vamanadeva appeared in the world, equipped with all transcendental paraphernalia, and then assumed the form of a dwarf brahmacari . Various demigods and sages spontaneously arrived to celebrate the Lord’s advent, bringing Him gifts of love and beautiful praise.

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Bali's Fightback

D - Dwarf Incarnation (15-24) Bali's Fightback Chapter 15 While detailing the Manus, Sukadeva Goswami briefly mentioned the incident of Bali Maharaja and Vamanadeva in the Vaivasvata Manu. Maharaja Pariksit requested to know more about this. After being crushed by the demigods, Bali Maharaja and the demons were mystically revived back to good health by the grace of Sukracarya, their guru. The brahmana friends of Bali Maharaja then engaged him in a sacrifice to gain cosmic control ( visvajit-yajna ), and as a result he received celestial equipment and formidable boons to multiply his power. With renewed vigour and enthusiasm, Bali Maharaja laid siege on Indra’s beautiful city. Brhaspati, the guru of the demigods, informed them that they stood no chance unless the Lord personally appeared. The demigods thus fled in fear as the demons took control of the heavenly domain. Determined as ever, Bali continued to perform sacrifices to strengthen his position and increase his influence.

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Donation for the Dwarf

D - Dwarf Incarnation (15-24) Donation for the Dwarf Chapter 18, 19, 20 Vamanadeva journeyed to Bali Maharaja’s sacrificial arena and appeared in the assembly looking like a young, innocent brahmacari . The priests fittingly received Him, while Bali Maharaja humbly washed His feet. Stunned by His beauty and effulgence, Bali openheartedly offered Him any charity He desired. Vamanadeva glorified Bali Maharaja’s generosity, which was in keeping with his family tradition. After all, great personalities like Prahlada Maharaja had appeared in this lineage. The Dwarf incarnation then made His request for a mere three steps of land. Bali Maharaja encouraged Him to ask for more, while Sukracarya vehemently warned his disciple not to give even an inch! The spiritual master of the demons was well aware of the Lord’s ingenious plan, which would strip Bali Maharaja of everything and reinstate the demigods into power. He deviously suggested a get-out clause to save the day. Uninterested and undeterred, Bali Maharaja rejected Sukracarya and readily agreed to Vamanadeva’s request, seeing it as his duty and religion to wholeheartedly offer charity to a brahmana. How could he retract his promise? When Bali Maharaja agreed to His request, Vamanadeva miraculously expanded Himself and Bali witnessed the entire creation resting within His body. With His first step, the Lord effortlessly covered the entire surface of the world, and by extending His body further, He covered the entire sky. With His hands He covered all directions. Then, with His second footstep, He covered the entire upper planetary system. Having comprehensively occupied everything in creation, the question remained as to where the Lord would place His third step.

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Matsya Avatara

D - Dwarf Incarnation (15-24) Matsya Avatara Chapter 24 Responding to Maharaja Pariksit’s enquiry, Sukadeva Goswami narrated the pastimes of Matsya, the first incarnation of the Lord, who appeared in two different Manvantaras. When the demon Hayagriva wanted to steal the Vedic knowledge away from Lord Brahma at the time of annihilation, the Lord appeared as a fish. Matsya avatara killed the demon, saved the Vedas, and then delivered that knowledge to Brahma when he awakened from slumber. [ 26 ] When King Satyavrata, who subsisted only on water, offered shelter to a small fish and kept it in a water jug, he wasn’t aware that it was the Supreme Lord. The fish expanded His body, and though the king offered bigger and bigger residences, from a jug, to a well, to a lake, and to the sea, it was all insufficient. The King then understood the fish’s divine identity. The Lord informed him that there would be an inundation within a week during which the King and all living entities would be protected in a boat which would be attached to the transcendental fish’s horn. This indeed transpired. Having been saved, King Satyavrata offered many beautiful prayers to the Lord. In response, the Lord illuminated Satyavrata with the essence of Vedic wisdom.

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Prahlada's Reassurance and Demigods Reinstated

D - Dwarf Incarnation (15-24) Prahlada's Reassurance and Demigods Reinstated Chapter 22, 23 Seeing his grandson’s incredible display of surrender, Prahlada Maharaja arrived there and reassured Bali that he was actually the fortunate recipient of the Lord’s mercy; when the Lord especially favours someone, He takes everything away. Lord Brahma and Bali’s wife, Vindhyavali, glorified the supremacy of the Lord and offered various prayers. When they requested that Bali Maharaja be released, the Lord happily agreed and promised him all protection. Seeing Bali Maharaja’s humility and sincerity, Lord Vishnu awarded him the special planet known as Sutala. Aditi’s desire to reinstate the demigods was thus fulfilled, as – Indra and the other cosmic rulers resumed their responsibilities within the universe.

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Surrender

D - Dwarf Incarnation (15-24) Surrender “The Supreme Personality of Godhead, Krishna, advises, sarva-dharman parityajya mam ekam saranam vraja : “Give up all other varieties of religion and just surrender unto Me.” The common man does not appreciate such a statement by the Supreme Personality of Godhead because he thinks that during his lifetime his family, society, country, body and relatives are everything. Why should one give up any one of them and take shelter of the Supreme Personality of Godhead? But from the behaviour of great personalities like Prahlada Maharaja and Bali Maharaja we understand that surrendering to the Lord is the right action for an intelligent person. Prahlada Maharaja took shelter of Vishnu against the will of his father. Similarly, Bali Maharaja took shelter of Vamanadeva against the will of his spiritual master, Sukracarya, and all the leading demons.” (SB 8.22.9) In the Bhakti-rasamrita Sindhu (1.2.265) Rupa Goswami delineates the nine processes of devotional service, and the various personalities who perfected those practices. When he comes to atma-nivedanam , the act of complete surrender, he establishes Bali Maharaja as the shining example ( sarvasvatma-nivedane balir ). This is the ultimate goal established by Krishna at the conclusion of the Bhagavad-gita, where he implores Arjuna to abandon all religious duties ( dharma ) and embrace complete surrender. Bali Maharaja fully embodied this spirit of a Vaisnava that Bhaktivinoda Thakura sings of: “Mind, body, and family, whatever may be mine, I have surrendered at Your lotus feet, O youthful son of Nanda!” (Bhaktivinoda Thakura, Saranagati)

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Surrender - Natural but Gradual

D - Dwarf Incarnation (15-24) Surrender Surrender - Natural but Gradual Such surrender is actually the easiest and most natural thing in creation. Since the essence of our being, as eternal servants of Krishna, lies in being completely aligned to the will of God, when we try to avoid it we inevitably struggle in problems and pain. Although completely natural, the reality is that the process must be gradual. In the journey of Krishna consciousness there is an external and internal surrender. We begin with the most tangible and measurable things, the external aspects of the process. Once we have embraced that, we progressively try to deepen our internal mood and consciousness. Indeed, this aligning of the activities and mind brings one to a liberated platform: “ One who engages in the transcendental service of the Lord in body, mind and word is to be considered liberated in all conditions of material existence .” (BRS 1.2.187) We begin with the externals. Following scriptural injunctions, the acaryas have prescribed a set of devotional practices which include reading, chanting, worshipping and finding practical ways to serve Krishna. These items of bhakti allow us to live and function with Krishna in the centre. Along with such devotional practices, we embrace a certain lifestyle. There are certain yamas (don’ts) and niyamas (dos) and we adopt those habits knowing that they aid the spiritual practices we are performing. Along with the personal practices and lifestyle, the practitioner also assumes a spiritual identity. They surround themselves with spiritual people, conducting their social life with spiritual elements incorporated, re-aligning their life goals and aspirations, and identifying themselves with a particular spiritual group or movement. This external surrender is indeed a seismic shift in someone’s life. Yet Krishna goes further. Surrender cannot be reduced to external adjustments. In essence, surrender means a change of consciousness and a change of heart. When defining surrender, Bhaktivinoda Thakura outlines six cardinal principles: “The six divisions of surrender are the acceptance of those things favourable to devotional service, the rejection of unfavourable things, the conviction that Krishna will give protection, the acceptance of the Lord as one’s guardian or master, full self-surrender and humility.” ( CC Madhya 22.100 ) The first two items relate to the mind, which is always accepting and rejecting. For the surrendered soul, the activities of the mind are aligned with pleasing Krishna. Indeed, Krishna explains that one should purify the mind and use it as a means for elevation. The second two items refer to our intelligence. Material intelligence is based around the consciousness of being the controller and enjoyer, calculating and concluding on immediate action and reaction, without seeing the bigger picture. For the surrendered soul, one’s intelligence is founded upon the scriptural understanding that Krishna is the controller, enjoyer and ultimate object of service. The final two items deal with the ego. Pride and selfishness haunt those who are rooted in the bodily concept of life and plagued by false ego. When one surrenders, the real ego of being a menial servant and simple instrument, brings with it a profound depth of humility and selflessness. As we live a life of surrender, our vision evolves. Instead of seeing the world and everything within it from our point of view, we’ll begin seeing it from Krishna’s point of view. He will receive the first communication in the day, the first consideration in any decision, the first show of gratitude in success or failure, and the first place in our hearts.

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Sustainable Surrender

D - Dwarf Incarnation (15-24) Surrender Sustainable Surrender While aspiring for such deep surrender, our progress towards that end goal must be incremental, realistic and sustainable. If we adopt a practice of surrender which is beyond our means, we may well find we lose hope and enthusiasm altogether. In the name of surrender, we can end up neglecting ourselves and thus erode our ability to continue the journey. In our aspiration for surrender, we can often undertake rigorous commitments in spiritual practice, and accept high levels of practical spiritual responsibilities. While commendable, we must judge whether it’s sustainable. We may embrace a life which mirrors our aspirations, but we may not have the capacity to live at that level just yet. Thus, when crafting our own individual process of surrender, we must consult others to see how to bend ourselves without breaking. In the pursuance of complete self-surrender, we should ensure that there are healthy inputs on the bodily level (physical health), mental level (good relationships) and spiritual level (good sadhana ). Neglecting these vital elements will, in most cases, almost certainly impede one’s progress to pure surrender.

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Types of Surrender

D - Dwarf Incarnation (15-24) Surrender Types of Surrender Some people surrender to God because they are scared; they fear the consequences of rebelling against His will, and thus embrace surrender to preserve their comfort and security. Others surrender to God out of helplessness; having tried everything else, they see no other recourse or option. Some surrender with selfish motivations in mind; they know that a powerful superior can help them achieve what they want. Beyond all such types of surrender, is a spontaneous surrender out of love. This kind of surrender, which is what Krishna recommends, is total and perfect – completely aligning our will with the Supreme will, knowing the happiness of the Lord is not separate from our own. Jesus Christ, for example, surrendered totally and willfully. On the cross his last words were, “Father, into Thy hands I commend my spirit.” (Luke, 23.46)

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The Third Step

D - Dwarf Incarnation (15-24) The Third Step Chapter 21, 22 The demigods glorified the extraordinary acts of the Lord, while the demons complained and criticised. In a fit of fury, they attacked Vamanadeva, but were comfortably dispatched by the various associates of Lord. The demons were driven out, while Bali Maharaja was arrested and brought to the Lord. Lord Vishnu enquired from Bali Maharaja about where to place His third step. Failure to do so would mean instant punishment. Troubled by his inability to honour his word, Bali considered deeply what to do. He was then inspired to offer his head as the place for the third step. This is akin to those who sacrifice their entire lives to selflessly serve the Lord. The Lord thus became famed as Trivikrama, ‘He who took three great strides,’ and Urukrama, ‘He who performs wonderful acts.’

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 8.17.1

↗
శ్రీశుక ఉవాచ ఇత్యుక్తా సాదితీ రాజన్స్వభర్త్రా కశ్యపేన వై । అన్వతిష్ఠద్ వ్రతమిదం ద్వాదశాహమతన్ద్రితా ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ity uktā sāditī rājan
[ity uktaa saaditee raajan]
sva-bhartrā kaśyapena vai
[sva-bhartraa kashyapena vai]
anv atiṣṭhad vratam idaṁ
[anv atishthad vratam idam]
dvādaśāham atandritā
[dvaadashaaham atandritaa]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus uktā — being advised sā — that lady aditiḥ — Aditi rājan — O King sva-bhartrā — by her husband kaśyapena — Kaśyapa Muni vai — indeed anu — similarly atiṣṭhat — executed vratam idam — this payo-vrata ritualistic ceremony dvādaśa-aham — for twelve days atandritā — without any laziness.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ity uktā sāditī rājan
iti
thus
uktā
being advised
sā
that lady
aditiḥ
Aditi
rājan
O King
sva-bhartrā kaśyapena vai
sva-bhartrā
by her husband
kaśyapena
Kaśyapa Muni
vai
indeed
anv atiṣṭhad vratam idaṁ
anu
similarly
atiṣṭhat
executed
vratam idam
this payo-vrata ritualistic ceremony
dvādaśāham atandritā
dvādaśa-aham
for twelve days
atandritā
without any laziness.
Śukadeva Gosvāmī said: O King, after Aditi was thus advised by her husband, Kaśyapa Muni, she strictly followed his instructions without laziness and in this way performed the payo-vrata ritualistic ceremony.
Purport

For advancement in anything, especially in spiritual life, one must strictly follow the bona fide instructions of the teacher. Aditi did this. She strictly followed the instructions of her husband and guru. As confirmed in the Vedic injunctions, yasya deve parā bhaktir yathā deve tathā gurau. One should have complete faith in the guru, who helps the disciple make progress in spiritual life. As soon as the disciple thinks independently, not caring for the instructions of the spiritual master, he is a failure ( yasyāprasādān na gatiḥ kuto ’pi ). Aditi very strictly followed the instructions of her husband and spiritual master, and thus she was successful.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! After Aditi was thus advised by her husband, Kaśyapa, she performed the payo-vrata without laziness. In the Seventeenth Chapter Aditi performs the vow, sees Viṣṇu and praises him. He comforts her by saying that he will appear as her son. Brahmā then praises the Lord in her womb.
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Śrīmad-Bhāgavatam 8.17.2-3

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చిన్తయన్త్యేకయా బుద్ధ్యా మహాపురుషమీశ్వరమ్ । ప్రగృహ్యేన్ద్రియదుష్టాశ్వాన్మనసా బుద్ధిసారథి: ॥ ౨ ॥ మనశ్చైకాగ్రయా బుద్ధ్యా భగవత్యఖిలాత్మని । వాసుదేవే సమాధాయ చచార హ పయోవ్రతమ్ ॥ ౩ ॥
cintayanty ekayā buddhyā
[chintayanty ekayaa buddhyaa]
mahā-puruṣam īśvaram
[mahaa-purusham eeshvaram]
pragṛhyendriya-duṣṭāśvān
[pragrihyendriya-dushtaashvaan]
manasā buddhi-sārathiḥ
[manasaa buddhi-saarathih]
manaś caikāgrayā buddhyā
[manash chaikaagrayaa buddhyaa]
bhagavaty akhilātmani
[bhagavaty akhilaatmani]
vāsudeve samādhāya
[vaasudeve samaadhaaya]
cacāra ha payo-vratam
[chachaara ha payo-vratam]
Word-for-word
cintayanti — constantly thinking ekayā — with one attention buddhyā — and intelligence mahā-puruṣam — upon the Supreme Personality of Godhead īśvaram — the supreme controller, Lord Viṣṇu pragṛhya — completely controlling indriya — the senses duṣṭa — formidable, powerful aśvān — horses manasā — by the mind buddhi-sārathiḥ — with the help of intelligence, the chariot driver manaḥ — the mind ca — also eka-agrayā — with full attention buddhyā — with the intelligence bhagavati — unto the Supreme Personality of Godhead akhila-ātmani — the Supreme Soul, the Supersoul of all living entities vāsudeve — unto Lord Vāsudeva samādhāya — keeping full attention cacāra — executed ha — thus payaḥ-vratam — the ritualistic ceremony known as payo-vrata..
Blended reading (Sanskrit + English inline)
cintayanty ekayā buddhyā
cintayanti
constantly thinking
ekayā
with one attention
buddhyā
and intelligence
mahā-puruṣam īśvaram
mahā-puruṣam
upon the Supreme Personality of Godhead
īśvaram
the supreme controller, Lord Viṣṇu
pragṛhyendriya-duṣṭāśvān
pragṛhya
completely controlling
indriya
the senses
duṣṭa
formidable, powerful
aśvān
horses
manasā buddhi-sārathiḥ
manasā
by the mind
buddhi-sārathiḥ
with the help of intelligence, the chariot driver
manaś caikāgrayā buddhyā
manaḥ
the mind
ca
also
eka-agrayā
with full attention
buddhyā
with the intelligence
bhagavaty akhilātmani
bhagavati
unto the Supreme Personality of Godhead
akhila-ātmani
the Supreme Soul, the Supersoul of all living entities
vāsudeve samādhāya
vāsudeve
unto Lord Vāsudeva
samādhāya
keeping full attention
cacāra ha payo-vratam
cacāra
executed
ha
thus
payaḥ-vratam
the ritualistic ceremony known as payo-vrata..
With full, undiverted attention, Aditi thought of the Supreme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concentrated her mind upon the Supreme Lord, Vāsudeva. Thus she performed the ritualistic ceremony known as payo-vrata.
Purport

This is the process of bhakti-yoga.

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

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” One simply has to concentrate upon the lotus feet of Vāsudeva, Kṛṣṇa ( sa vai manaḥ kṛṣṇa-padāravindayoḥ ). Then the mind and senses will be controlled, and one can engage himself fully in the devotional service of the Lord. The devotee does not need to practice the haṭha-yoga system to control the mind and senses; his mind and senses are automatically controlled because of unalloyed devotional service to the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thinking of the Lord with concentrated intelligence, controlling the senses which are like horses with the reins of the mind, along with the intelligence as the driver, she performed the payo-vrata, offering the mind to Vāsudeva, the soul of all beings, with fixed intelligence. She controlled the senses, like horses, by her mind which was the reins. It has already been said mano rasmir buddhi-sūtaḥ: the mind is the reins and intelligence is the driver. (SB 4.29.19) She offered the mind, controlled by concentrated intelligence, to Vāsudeva.
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Śrīmad-Bhāgavatam 8.17.4

↗
తస్యా: ప్రాదురభూత్తాత భగవానాదిపురుష: । పీతవాసాశ్చతుర్బాహు: శఙ్ఖచక్రగదాధర: ॥ ౪ ॥
tasyāḥ prādurabhūt tāta
[tasyaah praadurabhoot taata]
bhagavān ādi-puruṣaḥ
[bhagavaan aadi-purushah]
pīta-vāsāś catur-bāhuḥ
[peeta-vaasaash chatur-baahuh]
śaṅkha-cakra-gadā-dharaḥ
[shankha-chakra-gadaa-dharah]
Word-for-word
tasyāḥ — before her prādurabhūt — appeared tāta — my dear King bhagavān — the Supreme Personality of Godhead ādi-puruṣaḥ — the original person pīta-vāsāḥ — dressed in yellow garments catuḥ-bāhuḥ — with four arms śaṅkha-cakra-gadā-dharaḥ — bearing the conchshell, disc, club and lotus flower.
Blended reading (Sanskrit + English inline)
tasyāḥ prādurabhūt tāta
tasyāḥ
before her
prādurabhūt
appeared
tāta
my dear King
bhagavān ādi-puruṣaḥ
bhagavān
the Supreme Personality of Godhead
ādi-puruṣaḥ
the original person
pīta-vāsāś catur-bāhuḥ
pīta-vāsāḥ
dressed in yellow garments
catuḥ-bāhuḥ
with four arms
śaṅkha-cakra-gadā-dharaḥ
śaṅkha-cakra-gadā-dharaḥ
bearing the conchshell, disc, club and lotus flower.
My dear King, the original Supreme Personality of Godhead, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My dear King! The Supreme Lord, the original person, dressed in yellow garments and bearing a conch, disc, club and lotus in his four hands, then appeared before Aditi.
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Śrīmad-Bhāgavatam 8.17.5

↗
తం నేత్రగోచరం వీక్ష్య సహసోత్థాయ సాదరమ్ । ననామ భువి కాయేన దణ్డవత్ ప్రీతివిహ్వలా ॥ ౫ ॥
taṁ netra-gocaraṁ vīkṣya
[tam netra-gocharam veekshya]
sahasotthāya sādaram
[sahasotthaaya saadaram]
nanāma bhuvi kāyena
[nanaama bhuvi kaayena]
daṇḍavat-prīti-vihvalā
[dandavat-preeti-vihvalaa]
Word-for-word
tam — Him (the Supreme Personality of Godhead) netra-gocaram — visible by her eyes vīkṣya — after seeing sahasā — all of a sudden utthāya — getting up sa-ādaram — with great respect nanāma — offered respectful obeisances bhuvi — on the ground kāyena — by the whole body daṇḍa-vat — falling like a rod prīti-vihvalā — almost puzzled because of transcendental bliss.
Blended reading (Sanskrit + English inline)
taṁ netra-gocaraṁ vīkṣya
tam
Him (the Supreme Personality of Godhead)
netra-gocaram
visible by her eyes
vīkṣya
after seeing
sahasotthāya sādaram
sahasā
all of a sudden
utthāya
getting up
sa-ādaram
with great respect
nanāma bhuvi kāyena
nanāma
offered respectful obeisances
bhuvi
on the ground
kāyena
by the whole body
daṇḍavat-prīti-vihvalā
daṇḍa-vat
falling like a rod
prīti-vihvalā
almost puzzled because of transcendental bliss.
When the Supreme Personality of Godhead became visible to Aditi’s eyes, Aditi was so overwhelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing the Supreme Lord, Aditi, overwhelmed by bliss, stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.6

↗
సోత్థాయ బద్ధాఞ్జలిరీడితుం స్థితా నోత్సేహ ఆనన్దజలాకులేక్షణా । బభూవ తూష్ణీం పులకాకులాకృతి- స్తద్దర్శనాత్యుత్సవగాత్రవేపథు: ॥ ౬ ॥
sotthāya baddhāṣjalir īḍituṁ sthitā
[sotthaaya baddhaashjalir eeditum sthitaa]
notseha ānanda-jalākulekṣaṇā
[notseha aananda-jalaakulekshanaa]
babhūva tūṣṇīṁ pulakākulākṛtis
[babhoova tooshneem pulakaakulaakritis]
tad-darśanātyutsava-gātra-vepathuḥ
[tad-darshanaatyutsava-gaatra-vepathuh]
Word-for-word
sā — she utthāya — standing up baddha-aṣjaliḥ — with folded hands īḍitum — to worship the Lord sthitā — situated na utsehe — could not endeavor ānanda — from transcendental bliss jala — with water ākula-īkṣaṇā — her eyes were filled babhūva — remained tūṣṇīm — silent pulaka — with standing of the hairs of the body ākula — overwhelmed ākṛtiḥ — her form tat-darśana — by seeing the Lord ati-utsava — with great pleasure gātra — her body vepathuḥ — began to tremble.
Blended reading (Sanskrit + English inline)
sotthāya baddhāṣjalir īḍituṁ sthitā
notseha ānanda-jalākulekṣaṇā
sā
she
babhūva tūṣṇīṁ pulakākulākṛtis
tad-darśanātyutsava-gātra-vepathuḥ
utthāya
standing up
baddha-aṣjaliḥ
with folded hands
īḍitum
to worship the Lord
sthitā
situated
na utsehe
could not endeavor
ānanda
from transcendental bliss
jala
with water
ākula-īkṣaṇā
her eyes were filled
babhūva
remained
tūṣṇīm
silent
pulaka
with standing of the hairs of the body
ākula
overwhelmed
ākṛtiḥ
her form
tat-darśana
by seeing the Lord
ati-utsava
with great pleasure
gātra
her body
vepathuḥ
began to tremble.
Aditi stood silently with folded hands, unable to offer prayers to the Lord. Because of transcendental bliss, tears filled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trembled.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Aditi stood silently with folded hands, unable to offer prayers to the Lord. Tears filled her eyes, the hairs on her body stood on end, and her body trembled.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.7

↗
ప్రీత్యా శనైర్గద్గదయా గిరా హరిం తుష్టావ సా దేవ్యదితి: కురూద్వహ । ఉద్వీక్షతీ సా పిబతీవ చక్షుషా రమాపతిం యజ్ఞపతిం జగత్పతిమ్ ॥ ౭ ॥
prītyā śanair gadgadayā girā hariṁ
[preetyaa shanair gadgadayaa giraa harim]
tuṣṭāva sā devy aditiḥ kurūdvaha
[tushtaava saa devy aditih kuroodvaha]
udvīkṣatī sā pibatīva cakṣuṣā
[udveekshatee saa pibateeva chakshushaa]
ramā-patiṁ yajṣa-patiṁ jagat-patim
[ramaa-patim yajsha-patim jagat-patim]
Word-for-word
prītyā — because of love śanaiḥ — again and again gadgadayā — faltering girā — with a voice harim — unto the Supreme Personality of Godhead tuṣṭāva — pleased sā — she devī — the demigoddess aditiḥ — Aditi kuru-udvaha — O Mahārāja Parīkṣit udvīkṣatī — while staring sā — she pibatī iva — appeared as if she were drinking cakṣuṣā — through the eyes ramā-patim — unto the Lord, the husband of the goddess of fortune yajṣa-patim — unto the Lord, the enjoyer of all sacrificial ceremonies jagat-patim — the master and Lord of the entire universe.
Blended reading (Sanskrit + English inline)
prītyā śanair gadgadayā girā hariṁ
prītyā
because of love
śanaiḥ
again and again
gadgadayā
faltering
girā
with a voice
harim
unto the Supreme Personality of Godhead
tuṣṭāva sā devy aditiḥ kurūdvaha
tuṣṭāva
pleased
sā
she
devī
the demigoddess
aditiḥ
Aditi
kuru-udvaha
O Mahārāja Parīkṣit
udvīkṣatī
while staring
udvīkṣatī sā pibatīva cakṣuṣā
sā
she
pibatī iva
appeared as if she were drinking
cakṣuṣā
through the eyes
ramā-patiṁ yajṣa-patiṁ jagat-patim
ramā-patim
unto the Lord, the husband of the goddess of fortune
yajṣa-patim
unto the Lord, the enjoyer of all sacrificial ceremonies
jagat-patim
the master and Lord of the entire universe.
O Mahārāja Parīkṣit, the demigoddess Aditi then began offering her prayers to the Supreme Personality of Godhead in a faltering voice and with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies, and the master and Lord of the entire universe.
Purport

After observing the payo-vrata, Aditi was certain that the Lord had appeared before her as Ramā-pati, the husband of all good fortune, just to offer her sons all opulences. She had performed the yajṣa of payo-vrata under the direction of her husband, Kaśyapa, and therefore she thought of the Lord as Yajṣa-pati. She was completely satisfied to see the master and Lord of the entire universe come before her to fulfill her desire.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit! Aditi then began offering her prayers to the Supreme Lord in a faltering voice with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies, and the master of the universe. She looked so intently at the Lord that it seemed she was drinking him with her eyes. She saw the Lord as the husband of Lakṣmī: the Lord could give all wealth to her sons. She saw the Lord as the master of sacrifice, who had appeared because of her vow, which was the essence of all sacrifice. She saw him as the master of the world: by his appearance he would deliver the world.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.8

↗
శ్రీఅదితిరువాచ యజ్ఞేశ యజ్ఞపురుషాచ్యుత తీర్థపాద తీర్థశ్రవ: శ్రవణమఙ్గలనామధేయ । ఆపన్నలోకవృజినోపశమోదయాద్య శం న: కృధీశ భగవన్నసి దీననాథ: ॥ ౮ ॥
śrī-aditir uvāca
[shree-aditir uvaacha]
yajṣeśa yajṣa-puruṣācyuta tīrtha-pāda
[yajshesha yajsha-purushaachyuta teertha-paada]
tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya
[teertha-shravah shravana-mangala-naamadheya]
āpanna-loka-vṛjinopaśamodayādya
[aapanna-loka-vrijinopashamodayaadya]
śaṁ naḥ kṛdhīśa bhagavann asi dīna-nāthaḥ
[sham nah kridheesha bhagavann asi deena-naathah]
Word-for-word
śrī-aditiḥ uvāca — the demigoddess Aditi said yajṣa-īśa — O controller of all sacrificial ceremonies yajṣa-puruṣa — the person who enjoys the benefits of all sacrifices acyuta — infallible tīrtha-pāda — at whose lotus feet stand all the holy places of pilgrimage tīrtha-śravaḥ — celebrated as the ultimate shelter of all saintly persons śravaṇa — hearing about whom maṅgala — is auspicious nāmadheya — to chant His name is also auspicious āpanna — surrendered loka — of people vṛjina — dangerous material position upaśama — diminishing udaya — who has appeared ādya — the original Personality of Godhead śam — auspiciousness naḥ — our kṛdhi — kindly bestow upon us īśa — O supreme controller bhagavan — O Lord asi — You are dīna-nāthaḥ — the only shelter of the downtrodden.
Blended reading (Sanskrit + English inline)
śrī-aditir uvāca
śrī-aditiḥ uvāca
the demigoddess Aditi said
yajṣeśa yajṣa-puruṣācyuta tīrtha-pāda
yajṣa-īśa
O controller of all sacrificial ceremonies
yajṣa-puruṣa
the person who enjoys the benefits of all sacrifices
acyuta
infallible
tīrtha-pāda
at whose lotus feet stand all the holy places of pilgrimage
tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya
tīrtha-śravaḥ
celebrated as the ultimate shelter of all saintly persons
śravaṇa
hearing about whom
maṅgala
is auspicious
nāmadheya
to chant His name is also auspicious
āpanna-loka-vṛjinopaśamodayādya
āpanna
surrendered
loka
of people
vṛjina
dangerous material position
upaśama
diminishing
udaya
who has appeared
ādya
the original Personality of Godhead
śaṁ naḥ kṛdhīśa bhagavann asi dīna-nāthaḥ
śam
auspiciousness
naḥ
our
kṛdhi
kindly bestow upon us
īśa
O supreme controller
bhagavan
O Lord
asi
You are
dīna-nāthaḥ
the only shelter of the downtrodden.
The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O infallible and most famous person, whose name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune.
Purport

The Supreme Personality of Godhead is the master of those who observe vows and austerities, and it is He who bestows benedictions upon them. He is worshipable for the devotee throughout the devotee’s life, for He never breaks His promises. As He says in Bhagavad-gītā (9.31) , kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: “O son of Kuntī, declare it boldly that My devotee never perishes.” The Lord is addressed here as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord. The Lord is the source of the Ganges water, and therefore He is addressed here as tīrtha-pāda, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place. Bhagavad-gītā, for example, begins with the words dharma-kṣetre kuru-kṣetre. Because the Lord was present on the Battlefield of Kurukṣetra, it became a dharma-kṣetra, a place of pilgrimage. Therefore the Pāṇḍavas, who were extremely religious, were assured of victory. Any place where the Supreme Personality of Godhead displays His pastimes, such as Vṛndāvana or Dvārakā, becomes a holy place. The chanting of the holy name of the Lord — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare — is pleasing to the ear, and it expands good fortune to the audience who hears it chanted. Owing to the presence of the Supreme Personality of Godhead, Aditi was fully assured that the troublesome condition created for her by the demons would now be ended.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Aditi said: O master of sacrifice! Personification of sacrifice! O infallible! Place of pilgrimage! O complete fame! Lord whose name is auspicious to hear! Lord who appears to relieve the people of suffering! O original Lord! You are the shelter of the wretched. Please bestow good fortune to us. O master of sacrifice, you have given the result of sacrifice by my performance of this vow. O personification of sacrifice, you were worshipped since my birth (but now the demons have stopped the worship.) O infallible lord, destroy the fall of your devotee Indra. O source of holy places, your lotus feet will produce the holy Gaṅgā. O most famous one, you will be famous for cheating Bali. You will have names such as Trivikrama and Upendra, blissful to the ears. You are the avatāra who will relieve suffering people like me. These names with great meaning spontaneously flowed from Aditi’s mouth.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.9

↗
విశ్వాయ విశ్వభవనస్థితిసంయమాయ స్వైరం గృహీతపురుశక్తిగుణాయ భూమ్నే । స్వస్థాయ శశ్వదుపబృంహితపూర్ణబోధ- వ్యాపాదితాత్మతమసే హరయే నమస్తే ॥ ౯ ॥
viśvāya viśva-bhavana-sthiti-saṁyamāya
[vishvaaya vishva-bhavana-sthiti-samyamaaya]
svairaṁ gṛhīta-puru-śakti-guṇāya bhūmne
[svairam griheeta-puru-shakti-gunaaya bhoomne]
sva-sthāya śaśvad-upabṛṁhita-pūrṇa-bodha-
[sva-sthaaya shashvad-upabrimhita-poorna-bodha-]
vyāpāditātma-tamase haraye namas te
[vyaapaaditaatma-tamase haraye namas te]
Word-for-word
viśvāya — unto the Supreme Personality of Godhead, who is actually the entire universe viśva — of the universe bhavana — creation sthiti — maintenance saṁyamāya — and annihilation svairam — fully independent gṛhīta — taking in hand puru — completely śakti-guṇāya — controlling the three modes of material nature bhūmne — the supreme great sva-sthāya — who is always situated in His original form śaśvat — eternally upabṛṁhita — achieved pūrṇa — complete bodha — knowledge vyāpādita — completely vanquished ātma-tamase — the illusory energy of Your Lordship haraye — unto the Supreme Lord namaḥ te — I offer my respectful obeisances unto You.
Blended reading (Sanskrit + English inline)
viśvāya viśva-bhavana-sthiti-saṁyamāya
viśvāya
unto the Supreme Personality of Godhead, who is actually the entire universe
viśva
of the universe
bhavana
creation
sthiti
maintenance
saṁyamāya
and annihilation
svairaṁ gṛhīta-puru-śakti-guṇāya bhūmne
svairam
fully independent
gṛhīta
taking in hand
puru
completely
śakti-guṇāya
controlling the three modes of material nature
bhūmne
the supreme great
sva-sthāya śaśvad-upabṛṁhita-pūrṇa-bodha-
sva-sthāya
who is always situated in His original form
śaśvat
eternally
upabṛṁhita
achieved
pūrṇa
complete
bodha
knowledge
vyāpāditātma-tamase haraye namas te
vyāpādita
completely vanquished
ātma-tamase
the illusory energy of Your Lordship
haraye
unto the Supreme Lord
namaḥ te
I offer my respectful obeisances unto You.
My Lord, You are the all-pervading universal form, the fully independent creator, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion. O my Lord, let me offer my respectful obeisances unto You.
Purport

In the Caitanya-caritāmṛta ( Ādi 2.117) it is said:

siddhānta baliyā citte nā kara alasa ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa

Anyone trying to become fully Kṛṣṇa conscious must know the Lord’s glories as far as they are possible to understand. Here Aditi hints at these glories. The universe is nothing but the external potency of the Lord. This is confirmed in Bhagavad-gītā (9.4) : mayā tatam idaṁ sarvam. Whatever we see in this universe is but an expansion of the potency of the Supreme Personality of Godhead, just as the sunshine and heat all over the universe are expansions of the sun. When one surrenders unto the Supreme Personality of Godhead, he surpasses the influence of the illusory energy, for the Supreme Lord, being fully wise and being situated in the heart of everyone, especially in the heart of the devotee, gives one intelligence by which one is sure never to fall into illusion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer respects to you, who are the universe, and its creation, maintenance and destruction, who accept the material guṇas. I offer respects to you, the great one, situated in your devotees. You are eternally filled with complete knowledge and devoid of ignorance. Having understood your powers, I surrender to you. Sva-sthāya means “unto you who are situated in your devotees.” You are eternally devoid of ignorance in yourself, because of possessing full knowledge eternally.
Related lectures
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Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.10

↗
ఆయు: పరం వపురభీష్టమతుల్యలక్ష్మీ- ర్ద్యోభూరసా: సకలయోగగుణాస్త్రివర్గ: । జ్ఞానం చ కేవలమనన్త భవన్తి తుష్టాత్ త్వత్తో నృణాం కిము సపత్నజయాదిరాశీ: ॥ ౧౦ ॥
āyuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr
[aayuh param vapur abheeshtam atulya-lakshmeer]
dyo-bhū-rasāḥ sakala-yoga-guṇās tri-vargaḥ
[dyo-bhoo-rasaah sakala-yoga-gunaas tri-vargah]
jṣānaṁ ca kevalam ananta bhavanti tuṣṭāt
[jshaanam cha kevalam ananta bhavanti tushtaat]
tvatto nṛṇāṁ kim u sapatna-jayādir āśīḥ
[tvatto nrinaam kim u sapatna-jayaadir aasheeh]
Word-for-word
āyuḥ — duration of life param — as long as that of Lord Brahmā vapuḥ — a particular type of body abhīṣṭam — the goal of life atulya-lakṣmīḥ — unparalleled opulence in material existence dyo — the upper planetary system bhū — Bhūloka rasāḥ — the lower planetary system sakala — all kinds of yoga-guṇāḥ — the eight mystic perfections tri-vargaḥ — the principles of religiosity, economic development and sense gratification jṣānam — transcendental knowledge ca — and kevalam — complete ananta — O unlimited one bhavanti — all become possible tuṣṭāt — by Your satisfaction tvattaḥ — from You nṛṇām — of all living entities kim u — what to speak of sapatna — enemies jaya — conquering ādiḥ — and others āśīḥ — such benedictions.
Blended reading (Sanskrit + English inline)
āyuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr
āyuḥ
duration of life
param
as long as that of Lord Brahmā
vapuḥ
a particular type of body
abhīṣṭam
the goal of life
atulya-lakṣmīḥ
unparalleled opulence in material existence
dyo-bhū-rasāḥ sakala-yoga-guṇās tri-vargaḥ
dyo
the upper planetary system
bhū
Bhūloka
rasāḥ
the lower planetary system
sakala
all kinds of
yoga-guṇāḥ
the eight mystic perfections
tri-vargaḥ
the principles of religiosity, economic development and sense gratification
jṣānaṁ ca kevalam ananta bhavanti tuṣṭāt
jṣānam
transcendental knowledge
ca
and
kevalam
complete
ananta
O unlimited one
bhavanti
all become possible
tuṣṭāt
by Your satisfaction
tvatto nṛṇāṁ kim u sapatna-jayādir āśīḥ
tvattaḥ
from You
nṛṇām
of all living entities
kim u
what to speak of
sapatna
enemies
jaya
conquering
ādiḥ
and others
āśīḥ
such benedictions.
O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā, a body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty achievements as conquering one’s rivals.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O unlimited Lord! Long life, desirable body, unequalled wealth, the upper, middle and lower planets, all powers of yoga, artha, dharma, kāma, spiritual knowledge, what to speak of conquering enemies and other benedictions, are produced from satisfying you. You will certainly fulfill my desire. This is expressed through kaimutya-nyāya. Another version has dyo-bhū-rasāḥ not as a compound but as separate items. Yoga-guṇāḥ means the mystic powers such as aṇima.
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Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.11

↗
శ్రీశుక ఉవాచ అదిత్యైవం స్తుతో రాజన్భగవాన్పుష్కరేక్షణ: । క్షేత్రజ్ఞ: సర్వభూతానామితి హోవాచ భారత ॥ ౧౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
adityaivaṁ stuto rājan
[adityaivam stuto raajan]
bhagavān puṣkarekṣaṇaḥ
[bhagavaan pushkarekshanah]
kṣetra-jṣaḥ sarva-bhūtānām
[kshetra-jshah sarva-bhootaanaam]
iti hovāca bhārata
[iti hovaacha bhaarata]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said adityā — by Aditi evam — thus stutaḥ — being worshiped rājan — O King (Mahārāja Parīkṣit) bhagavān — the Supreme Personality of Godhead puṣkara-īkṣaṇaḥ — whose eyes are like lotus flowers kṣetra-jṣaḥ — the Supersoul sarva-bhūtānām — of all living entities iti — thus ha — indeed uvāca — replied bhārata — O best of the Bharata dynasty.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
adityaivaṁ stuto rājan
adityā
by Aditi
evam
thus
stutaḥ
being worshiped
rājan
O King (Mahārāja Parīkṣit)
bhagavān puṣkarekṣaṇaḥ
bhagavān
the Supreme Personality of Godhead
puṣkara-īkṣaṇaḥ
whose eyes are like lotus flowers
kṣetra-jṣaḥ
the Supersoul
sarva-bhūtānām
of all living entities
kṣetra-jṣaḥ sarva-bhūtānām
iti hovāca bhārata
iti
thus
ha
indeed
uvāca
replied
bhārata
O best of the Bharata dynasty.
Śukadeva Gosvāmī said: O King Parīkṣit, best of the Bharata dynasty, when the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! Best of the Bharata dynasty! When the lotus-eyed Lord, the antaryāmī of all living entities, was thus worshiped by Aditi, he replied as follows. Kṣetra-jṣaḥ means antaryāmī.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.12

↗
శ్రీభగవానువాచ దేవమాతర్భవత్యా మే విజ్ఞాతం చిరకాఙ్‌క్షితమ్ । యత్ సపత్నైర్హృతశ్రీణాం చ్యావితానాం స్వధామత: ॥ ౧౨ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
deva-mātar bhavatyā me
[deva-maatar bhavatyaa me]
vijṣātaṁ cira-kāṅkṣitam
[vijshaatam chira-kaankshitam]
yat sapatnair hṛta-śrīṇāṁ
[yat sapatnair hrita-shreenaam]
cyāvitānāṁ sva-dhāmataḥ
[chyaavitaanaam sva-dhaamatah]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said deva-mātaḥ — O mother of the demigods bhavatyāḥ — of you me — by Me vijṣātam — understood cira-kāṅkṣitam — what You have desired for a long time yat — because sapatnaiḥ — by the rivals hṛta-śrīṇām — of your sons, who are bereft of all opulences cyāvitānām — vanquished sva-dhāmataḥ — from their own residential quarters.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
deva-mātar bhavatyā me
deva-mātaḥ
O mother of the demigods
bhavatyāḥ
of you
me
by Me
vijṣātaṁ cira-kāṅkṣitam
vijṣātam
understood
cira-kāṅkṣitam
what You have desired for a long time
yat sapatnair hṛta-śrīṇāṁ
yat
because
sapatnaiḥ
by the rivals
hṛta-śrīṇām
of your sons, who are bereft of all opulences
cyāvitānāṁ sva-dhāmataḥ
cyāvitānām
vanquished
sva-dhāmataḥ
from their own residential quarters.
The Supreme Personality of Godhead said: O mother of the demigods, I have already understood your long-cherished desires for the welfare of your sons, who have been deprived of all opulences and driven from their residence by their enemies.
Purport

The Supreme Personality of Godhead, being situated in everyone’s heart, and especially in the hearts of His devotees, is always ready to help devotees in adversity. Since He knows everything, He knows how things are to be adjusted, and He does the needful to relieve the suffering of His devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: O mother of the devatās! I have understood your long-cherished desire for benefiting the devatās, who have lost their wealth and have been driven from their residence by their enemies. The Lord describes her bhakti mixed with material desire. I know about your long-held desire for the devatās who have been expelled from their homes.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.13

↗
తాన్వినిర్జిత్య సమరే దుర్మదానసురర్షభాన్ । ప్రతిలబ్ధజయశ్రీభి: పుత్రైరిచ్ఛస్యుపాసితుమ్ ॥ ౧౩ ॥
tān vinirjitya samare
[taan vinirjitya samare]
durmadān asurarṣabhān
[durmadaan asurarshabhaan]
pratilabdha-jaya-śrībhiḥ
[pratilabdha-jaya-shreebhih]
putrair icchasy upāsitum
[putrair ichchasy upaasitum]
Word-for-word
tān — them vinirjitya — defeating samare — in the fight durmadān — puffed up by strength asura-ṛṣabhān — the leaders of the demons pratilabdha — getting back jaya — victory śrībhiḥ — as well as the opulence putraiḥ — with your sons icchasi — you are desiring upāsitum — to come together and worship Me.
Blended reading (Sanskrit + English inline)
tān vinirjitya samare
tān
them
vinirjitya
defeating
samare
in the fight
durmadān asurarṣabhān
durmadān
puffed up by strength
asura-ṛṣabhān
the leaders of the demons
pratilabdha-jaya-śrībhiḥ
pratilabdha
getting back
jaya
victory
śrībhiḥ
as well as the opulence
putrair icchasy upāsitum
putraiḥ
with your sons
icchasi
you are desiring
upāsitum
to come together and worship Me.
O Devī, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulences.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You desire to be established along with your sons by the wealth regained through victory, after defeating the proud demons in battle. You desire to be firmly situated (upāsitum) with your sons in the kingdom. Or, you desire to worship me along with your sons, but not with complete dedication.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.14

↗
ఇన్ద్రజ్యేష్ఠై: స్వతనయైర్హతానాం యుధి విద్విషామ్ । స్త్రియో రుదన్తీరాసాద్య ద్రష్టుమిచ్ఛసి దు:ఖితా: ॥ ౧౪ ॥
indra-jyeṣṭhaiḥ sva-tanayair
[indra-jyeshthaih sva-tanayair]
hatānāṁ yudhi vidviṣām
[hataanaam yudhi vidvishaam]
striyo rudantīr āsādya
[striyo rudanteer aasaadya]
draṣṭum icchasi duḥkhitāḥ
[drashtum ichchasi duhkhitaah]
Word-for-word
indra-jyeṣṭhaiḥ — persons of whom King Indra is the eldest sva-tanayaiḥ — by your own sons hatānām — who are killed yudhi — in the fight vidviṣām — of the enemies striyaḥ — the wives rudantīḥ — lamenting āsādya — coming near the dead bodies of their husbands draṣṭum icchasi — you want to see duḥkhitāḥ — very much aggrieved.
Blended reading (Sanskrit + English inline)
indra-jyeṣṭhaiḥ sva-tanayair
indra-jyeṣṭhaiḥ
persons of whom King Indra is the eldest
sva-tanayaiḥ
by your own sons
hatānāṁ yudhi vidviṣām
hatānām
who are killed
yudhi
in the fight
vidviṣām
of the enemies
striyo rudantīr āsādya
striyaḥ
the wives
rudantīḥ
lamenting
āsādya
coming near the dead bodies of their husbands
draṣṭum icchasi duḥkhitāḥ
draṣṭum icchasi
you want to see
duḥkhitāḥ
very much aggrieved.
You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having attained the kingdom, you want to see the aggrieved wives of the demons lamenting for their husbands who will be killed in battle by your sons, of whom Indra is the chief. Āsādya means “having attained your kingdom.”
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.15

↗
ఆత్మజాన్సుసమృద్ధాంస్త్వం ప్రత్యాహృతయశ:శ్రియ: । నాకపృష్ఠమధిష్ఠాయ క్రీడతో ద్రష్టుమిచ్ఛసి ॥ ౧౫ ॥
ātmajān susamṛddhāṁs tvaṁ
[aatmajaan susamriddhaams tvam]
pratyāhṛta-yaśaḥ-śriyaḥ
[pratyaahrita-yashah-shriyah]
nāka-pṛṣṭham adhiṣṭhāya
[naaka-prishtham adhishthaaya]
krīḍato draṣṭum icchasi
[kreedato drashtum ichchasi]
Word-for-word
ātma-jān — your own sons su-samṛddhān — completely opulent tvam — you pratyāhṛta — having received back yaśaḥ — reputation śriyaḥ — opulence nāka-pṛṣṭham — in the heavenly kingdom adhiṣṭhāya — situated krīḍataḥ — enjoying their life draṣṭum — to see icchasi — you are desiring.
Blended reading (Sanskrit + English inline)
ātmajān susamṛddhāṁs tvaṁ
ātma-jān
your own sons
su-samṛddhān
completely opulent
tvam
you
pratyāhṛta-yaśaḥ-śriyaḥ
pratyāhṛta
having received back
yaśaḥ
reputation
śriyaḥ
opulence
nāka-pṛṣṭham adhiṣṭhāya
nāka-pṛṣṭham
in the heavenly kingdom
adhiṣṭhāya
situated
krīḍato draṣṭum icchasi
krīḍataḥ
enjoying their life
draṣṭum
to see
icchasi
you are desiring.
You want your sons to regain their lost reputation and opulence and live again on their heavenly planet as usual.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You want to see your sons flourishing and enjoying, having regained their reputation and wealth after being situated in Svarga.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.16

↗
ప్రాయోఽధునా తేఽసురయూథనాథా అపారణీయా ఇతి దేవి మే మతి: । యత్తేఽనుకూలేశ్వరవిప్రగుప్తా న విక్రమస్తత్ర సుఖం దదాతి ॥ ౧౬ ॥
prāyo ’dhunā te ’sura-yūtha-nāthā
[praayo ’dhunaa te ’sura-yootha-naathaa]
apāraṇīyā iti devi me matiḥ
[apaaraneeyaa iti devi me matih]
yat te ’nukūleśvara-vipra-guptā
[yat te ’nukooleshvara-vipra-guptaa]
na vikramas tatra sukhaṁ dadāti
[na vikramas tatra sukham dadaati]
Word-for-word
prāyaḥ — almost adhunā — at the present moment te — all of them asura-yūtha-nāthāḥ — the chiefs of the demons apāraṇīyāḥ — unconquerable iti — thus devi — O mother Aditi me — My matiḥ — opinion yat — because te — all the demons anukūla-īśvara-vipra-guptāḥ — protected by brāhmaṇas, by whose favor the supreme controller is always present na — not vikramaḥ — the use of power tatra — there sukham — happiness dadāti — can give.
Blended reading (Sanskrit + English inline)
prāyo ’dhunā te ’sura-yūtha-nāthā
prāyaḥ
almost
apāraṇīyā iti devi me matiḥ
yat te ’nukūleśvara-vipra-guptā
na vikramas tatra sukhaṁ dadāti
adhunā
at the present moment
te
all of them
asura-yūtha-nāthāḥ
the chiefs of the demons
apāraṇīyāḥ
unconquerable
iti
thus
devi
O mother Aditi
me
My
matiḥ
opinion
yat
because
te
all the demons
anukūla-īśvara-vipra-guptāḥ
protected by brāhmaṇas, by whose favor the supreme controller is always present
na
not
vikramaḥ
the use of power
tatra
there
sukham
happiness
dadāti
can give.
O mother of the demigods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by brāhmaṇas, whom the Supreme Lord always favors. Thus the use of power against them now will not at all be a source of happiness.
Purport

When a person is favored by brāhmaṇas and Vaiṣṇavas, no one can defeat him. Even the Supreme Personality of Godhead does not interfere when one is protected by a brāhmaṇa. It is said, go-brāhmaṇa-hitāya ca. The Lord’s first inclination is to give all benedictions to the cows and brāhmaṇas. Therefore if brāhmaṇas favor someone, the Lord does not interfere, nor can anyone interfere with the happiness of such a person.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Devī! In my opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by capable, favorable brāhmaṇas. Thus the use of power against them will not at all be a source of happiness at this time. Anukūleśvara-vipra-gupṭā means “protected by capable, favorable brāhmaṇas.”
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.17

↗
అథాప్యుపాయో మమ దేవి చిన్త్య: సన్తోషితస్య వ్రతచర్యయా తే । మమార్చనం నార్హతి గన్తుమన్యథా శ్రద్ధానురూపం ఫలహేతుకత్వాత్ ॥ ౧౭ ॥
athāpy upāyo mama devi cintyaḥ
[athaapy upaayo mama devi chintyah]
santoṣitasya vrata-caryayā te
[santoshitasya vrata-charyayaa te]
mamārcanaṁ nārhati gantum anyathā
[mamaarchanam naarhati gantum anyathaa]
śraddhānurūpaṁ phala-hetukatvāt
[shraddhaanuroopam phala-hetukatvaat]
Word-for-word
atha — therefore api — in spite of this situation upāyaḥ — some means mama — by Me devi — O goddess cintyaḥ — must be considered santoṣitasya — very pleased vrata-caryayā — observing the vow te — by you mama arcanam — worshiping Me na — never arhati — deserves gantum anyathā — to become otherwise śraddhā-anurūpam — according to one’s faith and devotion phala — of the result hetukatvāt — from being the cause.
Blended reading (Sanskrit + English inline)
athāpy upāyo mama devi cintyaḥ
atha
therefore
api
in spite of this situation
upāyaḥ
some means
mama
by Me
devi
O goddess
cintyaḥ
must be considered
santoṣitasya vrata-caryayā te
santoṣitasya
very pleased
vrata-caryayā
observing the vow
te
by you
mamārcanaṁ nārhati gantum anyathā
mama arcanam
worshiping Me
na
never
arhati
deserves
gantum anyathā
to become otherwise
śraddhānurūpaṁ phala-hetukatvāt
śraddhā-anurūpam
according to one’s faith and devotion
phala
of the result
hetukatvāt
from being the cause.
Yet because I have been satisfied by the activities of your vow, O goddess Aditi, I must find some means to favor you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Since I am pleased by your vow, I am thinking of some means. Worship of me according to one’s faith should never go in vain because it should give a result. My worship should not become otherwise because the worship is the highest cause of giving results.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.18

↗
త్వయార్చితశ్చాహమపత్యగుప్తయే పయోవ్రతేనానుగుణం సమీడిత: । స్వాంశేన పుత్రత్వముపేత్య తే సుతాన్ గోప్తాస్మి మారీచతపస్యధిష్ఠిత: ॥ ౧౮ ॥
tvayārcitaś cāham apatya-guptaye
[tvayaarchitash chaaham apatya-guptaye]
payo-vratenānuguṇaṁ samīḍitaḥ
[payo-vratenaanugunam sameeditah]
svāṁśena putratvam upetya te sutān
[svaamshena putratvam upetya te sutaan]
goptāsmi mārīca-tapasy adhiṣṭhitaḥ
[goptaasmi maareecha-tapasy adhishthitah]
Word-for-word
tvayā — by you arcitaḥ — being worshiped ca — also aham — I apatya-guptaye — giving protection to your sons payaḥ-vratena — by the payo-vrata vow anuguṇam — as far as possible samīḍitaḥ — properly worshiped sva-aṁśena — by My plenary portion putratvam — becoming your son upetya — taking this opportunity te sutān — to your other sons goptā asmi — I shall give protection mārīca — of Kaśyapa Muni tapasi — in the austerity adhiṣṭhitaḥ — situated.
Blended reading (Sanskrit + English inline)
tvayārcitaś cāham apatya-guptaye
tvayā
by you
arcitaḥ
being worshiped
ca
also
aham
I
apatya-guptaye
giving protection to your sons
payo-vratenānuguṇaṁ samīḍitaḥ
payaḥ-vratena
by the payo-vrata vow
anuguṇam
as far as possible
samīḍitaḥ
properly worshiped
svāṁśena putratvam upetya te sutān
sva-aṁśena
by My plenary portion
putratvam
becoming your son
upetya
taking this opportunity
te sutān
to your other sons
goptāsmi mārīca-tapasy adhiṣṭhitaḥ
goptā asmi
I shall give protection
mārīca
of Kaśyapa Muni
tapasi
in the austerity
adhiṣṭhitaḥ
situated.
You have prayed to Me and properly worshiped Me by performing the great payo-vrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni’s austerities, I shall agree to become your son and thus protect your other sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You have praised and worshiped me properly by performing the payo-vrata for the sake of protecting your sons. Situated in Kaśyapa Muni's austerities, becoming your son by my portion, I shall protect your other sons. Situated in the austerity of Kaśyapa, I will become your son.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.19

↗
ఉపధావ పతిం భద్రే ప్రజాపతిమకల్మషమ్ । మాం చ భావయతీ పత్యావేవంరూపమవస్థితమ్ ॥ ౧౯ ॥
upadhāva patiṁ bhadre
[upadhaava patim bhadre]
prajāpatim akalmaṣam
[prajaapatim akalmasham]
māṁ ca bhāvayatī patyāv
[maam cha bhaavayatee patyaav]
evaṁ rūpam avasthitam
[evam roopam avasthitam]
Word-for-word
upadhāva — just go worship patim — your husband bhadre — O gentle woman prajāpatim — who is a Prajāpati akalmaṣam — very much purified because of his austerity mām — Me ca — as well as bhāvayatī — thinking of patyau — within your husband evam — thus rūpam — form avasthitam — situated there.
Blended reading (Sanskrit + English inline)
upadhāva patiṁ bhadre
upadhāva
just go worship
patim
your husband
bhadre
O gentle woman
prajāpatim akalmaṣam
prajāpatim
who is a Prajāpati
akalmaṣam
very much purified because of his austerity
māṁ ca bhāvayatī patyāv
mām
Me
ca
as well as
bhāvayatī
thinking of
patyau
within your husband
evaṁ rūpam avasthitam
evam
thus
rūpam
form
avasthitam
situated there.
Always thinking of Me as being situated within the body of your husband, Kaśyapa, go worship your husband, who has been purified by his austerity.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O gracious woman! While always thinking of me dwelling within your husband, worship your husband who has been purified by his austerity.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.20

↗
నైతత్ పరస్మా ఆఖ్యేయం పృష్టయాపి కథఞ్చన । సర్వం సమ్పద్యతే దేవి దేవగుహ్యం సుసంవృతమ్ ॥ ౨౦ ॥
naitat parasmā ākhyeyaṁ
[naitat parasmaa aakhyeyam]
pṛṣṭayāpi kathaṣcana
[prishtayaapi kathashchana]
sarvaṁ sampadyate devi
[sarvam sampadyate devi]
deva-guhyaṁ susaṁvṛtam
[deva-guhyam susamvritam]
Word-for-word
na — not etat — this parasmai — to outsiders ākhyeyam — is to be disclosed pṛṣṭayā api — even though questioned kathaṣcana — by anyone sarvam — everything sampadyate — becomes successful devi — O lady deva-guhyam — very confidential even to the demigods su-saṁvṛtam — very carefully kept confidential.
Blended reading (Sanskrit + English inline)
naitat parasmā ākhyeyaṁ
na
not
etat
this
parasmai
to outsiders
ākhyeyam
is to be disclosed
pṛṣṭayāpi kathaṣcana
pṛṣṭayā api
even though questioned
kathaṣcana
by anyone
sarvaṁ sampadyate devi
sarvam
everything
sampadyate
becomes successful
devi
O lady
deva-guhyaṁ susaṁvṛtam
deva-guhyam
very confidential even to the demigods
su-saṁvṛtam
very carefully kept confidential.
O lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O lady! Even if someone inquires, you should not disclose this fact to anyone. Secret things known only to the devatās become successful.
📝 My note

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Śrīmad-Bhāgavatam 8.17.21

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శ్రీశుక ఉవాచ ఏతావదుక్త్వా భగవాంస్తత్రైవాన్తరధీయత । అదితిర్దుర్లభం లబ్ధ్వా హరేర్జన్మాత్మని ప్రభో: । ఉపాధావత్ పతిం భక్త్యా పరయా కృతకృత్యవత్ ॥ ౨౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
etāvad uktvā bhagavāṁs
[etaavad uktvaa bhagavaams]
tatraivāntaradhīyata
[tatraivaantaradheeyata]
aditir durlabhaṁ labdhvā
[aditir durlabham labdhvaa]
harer janmātmani prabhoḥ
[harer janmaatmani prabhoh]
upādhāvat patiṁ bhaktyā
[upaadhaavat patim bhaktyaa]
parayā kṛta-kṛtyavat
[parayaa krita-krityavat]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said etāvat — in this way uktvā — saying (to her) bhagavān — the Supreme Personality of Godhead tatra eva — in that very spot antaḥ-adhīyata — disappeared aditiḥ — Aditi durlabham — a very rare achievement labdhvā — getting hareḥ — of the Supreme Personality of Godhead janma — birth ātmani — in herself prabhoḥ — of the Lord upādhāvat — immediately went patim — unto her husband bhaktyā — with devotion parayā — great kṛta-kṛtya-vat — thinking herself very successful.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
etāvad uktvā bhagavāṁs
etāvat
in this way
uktvā
saying (to her)
bhagavān
the Supreme Personality of Godhead
tatraivāntaradhīyata
tatra eva
in that very spot
antaḥ-adhīyata
disappeared
aditiḥ
Aditi
aditir durlabhaṁ labdhvā
durlabham
a very rare achievement
labdhvā
getting
harer janmātmani prabhoḥ
hareḥ
of the Supreme Personality of Godhead
janma
birth
ātmani
in herself
prabhoḥ
of the Lord
upādhāvat patiṁ bhaktyā
upādhāvat
immediately went
patim
unto her husband
bhaktyā
with devotion
parayā kṛta-kṛtyavat
parayā
great
kṛta-kṛtya-vat
thinking herself very successful.
Śukadeva Gosvāmī said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: After speaking in this way, the Lord disappeared. Aditi, having received the rare benediction that the Lord would appear within her womb, considered herself successful and with great devotion she approached her husband. Kṛta-kṛtyavat means successful.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.22

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స వై సమాధియోగేన కశ్యపస్తదబుధ్యత । ప్రవిష్టమాత్మని హరేరంశం హ్యవితథేక్షణ: ॥ ౨౨ ॥
sa vai samādhi-yogena
[sa vai samaadhi-yogena]
kaśyapas tad abudhyata
[kashyapas tad abudhyata]
praviṣṭam ātmani harer
[pravishtam aatmani harer]
aṁśaṁ hy avitathekṣaṇaḥ
[amsham hy avitathekshanah]
Word-for-word
saḥ — Kaśyapa Muni vai — indeed samādhi-yogena — by mystic meditation kaśyapaḥ — Kaśyapa Muni tat — then abudhyata — could understand praviṣṭam — entered ātmani — within himself hareḥ — of the Supreme Lord aṁśam — a plenary portion hi — indeed avitatha-īkṣaṇaḥ — whose vision is never mistaken.
Blended reading (Sanskrit + English inline)
sa vai samādhi-yogena
saḥ
Kaśyapa Muni
vai
indeed
samādhi-yogena
by mystic meditation
kaśyapas tad abudhyata
kaśyapaḥ
Kaśyapa Muni
tat
then
abudhyata
could understand
praviṣṭam ātmani harer
praviṣṭam
entered
ātmani
within himself
hareḥ
of the Supreme Lord
aṁśaṁ hy avitathekṣaṇaḥ
aṁśam
a plenary portion
hi
indeed
avitatha-īkṣaṇaḥ
whose vision is never mistaken.
Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kaśyapa, whose knowledge is always true, understood by absorption in samādhi that a portion of the Lord had entered within him. Avitathekṣaṇaḥ means “whose knowledge is not futile.”
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.23

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సోఽదిత్యాం వీర్యమాధత్త తపసా చిరసమ్భృతమ్ । సమాహితమనా రాజన్దారుణ్యగ్నిం యథానిల: ॥ ౨౩ ॥
so ’dityāṁ vīryam ādhatta
[so ’dityaam veeryam aadhatta]
tapasā cira-sambhṛtam
[tapasaa chira-sambhritam]
samāhita-manā rājan
[samaahita-manaa raajan]
dāruṇy agniṁ yathānilaḥ
[daaruny agnim yathaanilah]
Word-for-word
saḥ — Kaśyapa adityām — unto Aditi vīryam — semen ādhatta — placed tapasā — by austerity cira-sambhṛtam — restrained for long, long years samāhita-manāḥ — being fully in trance upon the Supreme Personality of Godhead rājan — O King dāruṇi — as in firewood agnim — fire yathā — as anilaḥ — wind.
Blended reading (Sanskrit + English inline)
so ’dityāṁ vīryam ādhatta
tapasā cira-sambhṛtam
saḥ
Kaśyapa
adityām
unto Aditi
vīryam
semen
ādhatta
placed
tapasā
by austerity
cira-sambhṛtam
restrained for long, long years
samāhita-manā rājan
samāhita-manāḥ
being fully in trance upon the Supreme Personality of Godhead
rājan
O King
dāruṇy agniṁ yathānilaḥ
dāruṇi
as in firewood
agnim
fire
yathā
as
anilaḥ
wind.
O King, as the wind promotes friction between two pieces of wood and thus gives rise to fire, Kaśyapa Muni, whose transcendental position was fully absorbed in the Supreme Personality of Godhead, transferred his potency into the womb of Aditi.
Purport

A forest fire begins when two pieces of wood rub against one another, being agitated by the wind. Actually, however, fire belongs neither to the wood nor to the wind; it is always different from both. Similarly, here it is to be understood that the union of Kaśyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings. The Supreme Personality of Godhead has nothing to do with the human secretions of sexual intercourse. He is always completely aloof from such material combinations.

The Lord says in Bhagavad-gītā (9.29) , samo ’haṁ sarva-bhūteṣu: “I am equal toward all living entities.” Nonetheless, to protect the devotees and kill the demons, who were a disturbing element, the Lord entered the womb of Aditi. Therefore this is a transcendental pastime of the Lord. This should not be misunderstood. One should not think that the Lord became the son of Aditi the way an ordinary child is born because of sexual intercourse between man and woman.

Here it may also be appropriate to explain, in these days of controversy, the origin of life. The life force of the living entity — the soul — is different from the ovum and semen of the human being. Although the conditioned soul has nothing to do with the reproductive cells of man and woman, he is placed into the proper situation because of his work ( karmaṇā daiva-netreṇa ). Life is not, however, a product of two secretions, but is independent of all material elements. As fully described in Bhagavad-gītā, the living entity is not subject to any material reactions. He can neither be burnt by fire, cut by sharp weapons, moistened by water, nor dried by the air. He is completely different from the physical elements, but by a superior arrangement he is put into these material elements. He is always aloof from material contact ( asaṅgo hy ayaṁ puruṣaḥ ) but because he is placed in a material condition, he suffers the reactions of the material modes of nature.

puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu

“The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.” ( Bg. 13.22 ) Although the living entity is aloof from the material elements, he is put into material conditions, and thus he must suffer the reactions of material activities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! As the wind gives rise to fire in wood, Kaśyapa Muni, absorbed in the form of the Lord, transferred the potent form of the Lord, held within him for a long time by his austerity, to Aditi. Vīryam here means the energy of the Lord’s form. Kaśyapa was concentrating on the form of the Lord (samāhita-manā). Just as wind reveals fire situated invisibly in wood in a visible form by creating friction between two trees, Kaśyapa fixed the form of the Lord which was within his mind in Aditi’s womb by the contact of their bodies. Just as fire is not a portion of wood or wind, so the body of the Lord is not a portion of Kaśyapa or Aditi. This explanation negates the idea that the Lord’s body is made of semen and blood.
Related values & verses
Related verses
BG 13.22
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Source: vedabase.io

Śrīmad-Bhāgavatam 8.17.24

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అదితేర్ధిష్ఠితం గర్భం భగవన్తం సనాతనమ్ । హిరణ్యగర్భో విజ్ఞాయ సమీడే గుహ్యనామభి: ॥ ౨౪ ॥
aditer dhiṣṭhitaṁ garbhaṁ
[aditer dhishthitam garbham]
bhagavantaṁ sanātanam
[bhagavantam sanaatanam]
hiraṇyagarbho vijṣāya
[hiranyagarbho vijshaaya]
samīḍe guhya-nāmabhiḥ
[sameede guhya-naamabhih]
Word-for-word
aditeḥ — into the womb of Aditi dhiṣṭhitam — being established garbham — pregnancy bhagavantam — unto the Supreme Personality of Godhead sanātanam — who is eternal hiraṇyagarbhaḥ — Lord Brahmā vijṣāya — knowing this samīḍe — offered prayers guhya-nāmabhiḥ — with transcendental names.
Blended reading (Sanskrit + English inline)
aditer dhiṣṭhitaṁ garbhaṁ
aditeḥ
into the womb of Aditi
dhiṣṭhitam
being established
garbham
pregnancy
bhagavantaṁ sanātanam
bhagavantam
unto the Supreme Personality of Godhead
sanātanam
who is eternal
hiraṇyagarbho vijṣāya
hiraṇyagarbhaḥ
Lord Brahmā
vijṣāya
knowing this
samīḍe guhya-nāmabhiḥ
samīḍe
offered prayers
guhya-nāmabhiḥ
with transcendental names.
When Lord Brahmā understood that the Supreme Personality of Godhead was now within the womb of Aditi, he began to offer prayers to the Lord by reciting transcendental names.
Purport

The Supreme Personality of Godhead exists everywhere ( aṇḍāntara-stha-paramāṇu-cayāntara-stham ). Therefore when one chants His transcendental names — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare — the Supreme Personality of Godhead is automatically pleased by such saṅkīrtana. It is not that the Supreme Personality of Godhead is absent; He is present there. And when a devotee utters the transcendental name, it is not a material sound. Therefore, the Supreme Personality of Godhead is naturally pleased. A devotee knows that the Lord is present everywhere and that one can please Him simply by chanting His holy name.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Brahmā understood that the eternal Supreme Lord was now within the womb of Aditi, he offered prayers to the Lord by reciting confidential names of the Lord. Dhiṣṭhitam means situated. Brahma, in the guise of reciting names in praise, actually performed bhakti in the form of nāma-saṅkīrtana to the Lord who is controlled by bhakti.
Related lectures
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Śrīmad-Bhāgavatam 8.17.25

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శ్రీబ్రహ్మోవాచ జయోరుగాయ భగవన్నురుక్రమ నమోఽస్తు తే । నమో బ్రహ్మణ్యదేవాయ త్రిగుణాయ నమో నమ: ॥ ౨౫ ॥
śrī-brahmovāca
[shree-brahmovaacha]
jayorugāya bhagavann
[jayorugaaya bhagavann]
urukrama namo ’stu te
[urukrama namo ’stu te]
namo brahmaṇya-devāya
[namo brahmanya-devaaya]
tri-guṇāya namo namaḥ
[tri-gunaaya namo namah]
Word-for-word
śrī-brahmā uvāca — Lord Brahmā offered prayers jaya — all glories urugāya — unto the Lord, who is constantly glorified bhagavan — O my Lord urukrama — whose activities are very glorious namaḥ astu te — I offer my respectful obeisances unto You namaḥ — my respectful obeisances brahmaṇya-devāya — unto the Lord of the transcendentalists tri-guṇāya — the controller of the three modes of nature namaḥ namaḥ — I offer my respectful obeisances unto You again and again.
Blended reading (Sanskrit + English inline)
śrī-brahmovāca
śrī-brahmā uvāca
Lord Brahmā offered prayers
jayorugāya bhagavann
jaya
all glories
urukrama namo ’stu te
urugāya
unto the Lord, who is constantly glorified
bhagavan
O my Lord
urukrama
whose activities are very glorious
namaḥ astu te
I offer my respectful obeisances unto You
namo brahmaṇya-devāya
namaḥ
my respectful obeisances
brahmaṇya-devāya
unto the Lord of the transcendentalists
tri-guṇāya namo namaḥ
tri-guṇāya
the controller of the three modes of nature
namaḥ namaḥ
I offer my respectful obeisances unto You again and again.
Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glorified by all and whose activities are all uncommon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, controller of the three modes of nature. I offer my respectful obeisances unto You again and again.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Brahmā said: O Supreme Lord, all glories to you! Most famous person! Performer of remarkable feats! I offer respects to you, controller of the three guṇas, merciful to the brāhmaṇas. I offer my respectful obeisances unto you again and again.
Related lectures
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Śrīmad-Bhāgavatam 8.17.26

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నమస్తే పృశ్నిగర్భాయ వేదగర్భాయ వేధసే । త్రినాభాయ త్రిపృష్ఠాయ శిపివిష్టాయ విష్ణవే ॥ ౨౬ ॥
namas te pṛśni-garbhāya
[namas te prishni-garbhaaya]
veda-garbhāya vedhase
[veda-garbhaaya vedhase]
tri-nābhāya tri-pṛṣṭhāya
[tri-naabhaaya tri-prishthaaya]
śipi-viṣṭāya viṣṇave
[shipi-vishtaaya vishnave]
Word-for-word
namaḥ te — I offer my respectful obeisances unto You pṛśni-garbhāya — who formerly lived within the womb of Pṛśni (Aditi in her previous birth) veda-garbhāya — who always remain within Vedic knowledge vedhase — who are full of knowledge tri-nābhāya — within the stem growing from whose navel live all the three worlds tri-pṛṣṭhāya — who are transcendental to the three worlds śipi-viṣṭāya — who are within the cores of the hearts of all living entities viṣṇave — unto the all-pervading Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
namas te pṛśni-garbhāya
namaḥ te
I offer my respectful obeisances unto You
pṛśni-garbhāya
who formerly lived within the womb of Pṛśni (Aditi in her previous birth)
veda-garbhāya vedhase
veda-garbhāya
who always remain within Vedic knowledge
vedhase
who are full of knowledge
tri-nābhāya tri-pṛṣṭhāya
tri-nābhāya
within the stem growing from whose navel live all the three worlds
tri-pṛṣṭhāya
who are transcendental to the three worlds
śipi-viṣṭāya viṣṇave
śipi-viṣṭāya
who are within the cores of the hearts of all living entities
viṣṇave
unto the all-pervading Supreme Personality of Godhead.
I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇu, who have entered the cores of the hearts of all living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my respectful obeisances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer my respectful obeisances to you, Viṣṇu, who appeared in the womb of Pṛśni, [Note: The Lord appeared from Pṛśni, Aditi and Devakī to fulfill his promise.] within whom reside the Vedas and the three worlds. I offer respects to you who are sacred knowledge, who are situated above the three worlds, and who have entered the jīvas as antaryāmī. The Lord has the three worlds in his navel. He is situated above the upper, middle and lower planets, since he dwells in Vaikuṇṭha (tri-prṣṭhāya). Śipi means animals or jīvas. The Lord has entered the jīvas as antaryāmī.
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Śrīmad-Bhāgavatam 8.17.27

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త్వమాదిరన్తో భువనస్య మధ్య- మనన్తశక్తిం పురుషం యమాహు: । కాలో భవానాక్షిపతీశ విశ్వం స్రోతో యథాన్త:పతితం గభీరమ్ ॥ ౨౭ ॥
tvam ādir anto bhuvanasya madhyam
[tvam aadir anto bhuvanasya madhyam]
ananta-śaktiṁ puruṣaṁ yam āhuḥ
[ananta-shaktim purusham yam aahuh]
kālo bhavān ākṣipatīśa viśvaṁ
[kaalo bhavaan aakshipateesha vishvam]
sroto yathāntaḥ patitaṁ gabhīram
[sroto yathaantah patitam gabheeram]
Word-for-word
tvam — Your Lordship ādiḥ — the original cause antaḥ — the cause of dissolution bhuvanasya — of the universe madhyam — maintenance of the present manifestation ananta-śaktim — the reservoir of unlimited potencies puruṣam — the Supreme Person yam — whom āhuḥ — they say kālaḥ — the principle of eternal time bhavān — Your Lordship ākṣipati — attracting īśa — the Supreme Lord viśvam — the whole universe srotaḥ — waves yathā — as antaḥ patitam — fallen within the water gabhīram — very deep.
Blended reading (Sanskrit + English inline)
tvam ādir anto bhuvanasya madhyam
tvam
Your Lordship
ādiḥ
the original cause
antaḥ
the cause of dissolution
bhuvanasya
of the universe
madhyam
maintenance of the present manifestation
ananta-śaktiṁ puruṣaṁ yam āhuḥ
ananta-śaktim
the reservoir of unlimited potencies
puruṣam
the Supreme Person
yam
whom
āhuḥ
they say
kālo bhavān ākṣipatīśa viśvaṁ
kālaḥ
the principle of eternal time
bhavān
Your Lordship
ākṣipati
attracting
īśa
the Supreme Lord
viśvam
the whole universe
sroto yathāntaḥ patitaṁ gabhīram
srotaḥ
waves
yathā
as
antaḥ patitam
fallen within the water
gabhīram
very deep.
O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe.
Purport

The time factor is sometimes described as kāla-srota, waves of time. Everything in this material world is within the time factor and is being carried away by waves of attraction, which represent the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You, whom they call the puruṣa of unlimited śakti, are the beginning, the middle and end of the universe. O Lord! In the form of time, you withdraw the universe, just as a deep flowing river carries away grass which falls within it. Just as the deep current of a river takes away object such as grass which fall in it, so you, as time, take away the universe.
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Śrīmad-Bhāgavatam 8.17.28

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త్వం వై ప్రజానాం స్థిరజఙ్గమానాం ప్రజాపతీనామసి సమ్భవిష్ణు: । దివౌకసాం దేవ దివశ్‍చ్యుతానాం పరాయణం నౌరివ మజ్జతోఽప్సు ॥ ౨౮ ॥
tvaṁ vai prajānāṁ sthira-jaṅgamānāṁ
[tvam vai prajaanaam sthira-jangamaanaam]
prajāpatīnām asi sambhaviṣṇuḥ
[prajaapateenaam asi sambhavishnuh]
divaukasāṁ deva divaś cyutānāṁ
[divaukasaam deva divash chyutaanaam]
parāyaṇaṁ naur iva majjato ’psu
[paraayanam naur iva majjato ’psu]
Word-for-word
tvam — Your Lordship vai — indeed prajānām — of all living entities sthira-jaṅgamānām — either stationary or moving prajāpatīnām — of all the Prajāpatis asi — You are sambhaviṣṇuḥ — the generator of everyone diva-okasām — of the inhabitants of the upper planetary system deva — O Supreme Lord divaḥ cyutānām — of the demigods, who have now fallen from their residential quarters parāyaṇam — the supreme shelter nauḥ — boat iva — like majjataḥ — of one drowning apsu — in the water.
Blended reading (Sanskrit + English inline)
tvaṁ vai prajānāṁ sthira-jaṅgamānāṁ
tvam
Your Lordship
vai
indeed
prajānām
of all living entities
sthira-jaṅgamānām
either stationary or moving
prajāpatīnām asi sambhaviṣṇuḥ
prajāpatīnām
of all the Prajāpatis
asi
You are
sambhaviṣṇuḥ
the generator of everyone
divaukasāṁ deva divaś cyutānāṁ
diva-okasām
of the inhabitants of the upper planetary system
deva
O Supreme Lord
divaḥ cyutānām
of the demigods, who have now fallen from their residential quarters
parāyaṇaṁ naur iva majjato ’psu
parāyaṇam
the supreme shelter
nauḥ
boat
iva
like
majjataḥ
of one drowning
apsu
in the water.
My Lord, You are the original generator of all living entities, stationary or moving, and You are also the generator of the Prajāpatis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the demigods, who are now bereft of their heavenly position.
Purport

Thus end the Bhaktivedanta purports of the Eighth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Supreme Lord Agrees to Become Aditi’s Son.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord! You, as the creator, are the only shelter for the devatās, who are now bereft of Svarga, you are the shelter of all living entities, stationary or moving, and you are the shelter of the Prajāpatis, just as a boat is the only hope for a person drowning in the water. Sambhaviṣnuḥ means the creator. As the creator, you are the ultimate shelter (parāyaṇam) of the living beings. Thus ends the commentary on the Seventeen Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Eighteen Vāmana Meets Bali 8.18: Lord Vāmanadeva, the Dwarf Incarnation 18. Lord Vāmanadeva, the Dwarf Incarnation 8.18 Summary This chapter describes how Lord Vāmanadeva appeared and how He went to the sacrificial arena of Mahārāja Bali, who received Him well and fulfilled His desire by offering Him benedictions. Lord Vāmanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viṣṇu appeared at an auspicious moment on Śravaṇa-dvādaśī when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brāhmaṇas and even the seasons were happy because of God's appearance. Therefore this auspicious day is called Vijayā. When the Supreme Personality of Godhead, who has a sac-cid-ānanda [Bs. 5.1] body, appeared as the son of Kaśyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vāmana). All the great sages expressed their jubilation, and with Kaśyapa Muni before them they performed the birthday ceremony of Lord Vāmana. At the time of Lord Vāmanadeva's sacred thread ceremony, He was honored by the sun-god, Bṛhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmā, Kuvera, the seven ṛṣis and others. Lord Vāmanadeva then visited the sacrificial arena on the northern side of the Narmadā River, at the field known as Bhṛgukaccha, where brāhmaṇas of the Bhṛgu dynasty were performing yajṣas. Wearing a belt made of muṣja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daṇḍa, an umbrella and a waterpot (kamaṇḍalu), Lord Vāmanadeva appeared in the sacrificial arena of Mahārāja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vāmanadeva. Even Lord Śiva accepts on his head the Ganges water generated from the toe of Lord Vāmanadeva. Therefore, after washing the Lord's feet, Bali Mahārāja immediately accepted the water from the Lord's feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahārāja inquired of Lord Vāmanadeva's welfare and requested the Lord to ask him for money, jewels or anything He might desire.
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Source: vedabase.io