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8.24 · Matsya, the Lord's Fish Incarnation

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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 8.24.1

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శ్రీరాజోవాచ భగవఞ్ఛ్రోతుమిచ్ఛామి హరేరద్భ‍ుతకర్మణ: । అవతారకథామాద్యాం మాయామత్స్యవిడమ్బనమ్ ॥ ౧ ॥
śrī-rājovāca
[shree-raajovaacha]
bhagavaṣ chrotum icchāmi
[bhagavash chrotum ichchaami]
harer adbhuta-karmaṇaḥ
[harer adbhuta-karmanah]
avatāra-kathām ādyāṁ
[avataara-kathaam aadyaam]
māyā-matsya-viḍambanam
[maayaa-matsya-vidambanam]
Word-for-word
śrī-rājā uvāca — King Parīkṣit said bhagavan — O most powerful śrotum — to hear icchāmi — I desire hareḥ — of the Supreme Personality of Godhead, Hari adbhuta-karmaṇaḥ — whose activities are wonderful avatāra-kathām — pastimes of the incarnation ādyām — first māyā-matsya-viḍambanam — which is simply an imitation of a fish.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
King Parīkṣit said
bhagavaṣ chrotum icchāmi
bhagavan
O most powerful
śrotum
to hear
icchāmi
I desire
harer adbhuta-karmaṇaḥ
hareḥ
of the Supreme Personality of Godhead, Hari
adbhuta-karmaṇaḥ
whose activities are wonderful
avatāra-kathām ādyāṁ
avatāra-kathām
pastimes of the incarnation
ādyām
first
māyā-matsya-viḍambanam
māyā-matsya-viḍambanam
which is simply an imitation of a fish.
Mahārāja Parīkṣit said: The Supreme Personality of Godhead, Hari, is eternally situated in His transcendental position, yet He descends to this material world and manifests Himself in various incarnations. His first incarnation was that of a great fish. O most powerful Śukadeva Gosvāmī, I wish to hear from you the pastimes of that fish incarnation.
Purport

The Supreme Personality of Godhead is all-powerful, yet He accepted the form of an uncommon fish. This is one of the ten original incarnations of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Parīkṣit said: O great sage! I wish to hear the story in which the Lord who performs astonishing activities imitates a material fish. The Twenty-fourth Chapter describes how Matsya, teacher of knowledge, frolicked in the great ocean, was praised by Satyavrata, and then spoke to him. Remembering the Lord as Matsya after hearing how Vāmana expanded himself above the sky, Parīkṣit asks about this form of the Lord. Just as the Lord took the form of a beggar which is condemned for its activities, the Lord took the form of a fish, criticized among animal species. Since all things related to Matsya will be told, the story of Satyavrata will also be told in relation to this. The Lord imitates a material fish. That means that he is a non-material fish.
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Śrīmad-Bhāgavatam 8.24.2-3

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యదర్థమదధాద్ రూపం మాత్స్యం లోకజుగుప్సితమ్ । తమ:ప్రకృతి దుర్మర్షం కర్మగ్రస్త ఇవేశ్వర: ॥ ౨ ॥ ఏతన్నో భగవన్ సర్వం యథావద్ వక్తుమర్హసి । ఉత్తమశ్లోకచరితం సర్వలోకసుఖావహమ్ ॥ ౩ ॥
yad-artham adadhād rūpaṁ
[yad-artham adadhaad roopam]
mātsyaṁ loka-jugupsitam
[maatsyam loka-jugupsitam]
tamaḥ-prakṛti-durmarṣaṁ
[tamah-prakriti-durmarsham]
karma-grasta iveśvaraḥ
[karma-grasta iveshvarah]
etan no bhagavan sarvaṁ
[etan no bhagavan sarvam]
yathāvad vaktum arhasi
[yathaavad vaktum arhasi]
uttamaśloka-caritaṁ
[uttamashloka-charitam]
sarva-loka-sukhāvaham
[sarva-loka-sukhaavaham]
Word-for-word
yat-artham — for what purpose adadhāt — accepted rūpam — form mātsyam — of a fish loka-jugupsitam — which is certainly not very favorable in this world tamaḥ — in the mode of ignorance prakṛti — such behavior durmarṣam — which is certainly very painful and condemned karma-grastaḥ — one who is under the laws of karma iva — like īśvaraḥ — the Supreme Personality of Godhead etat — all these facts naḥ — unto us bhagavan — O most powerful sage sarvam — everything yathāvat — properly vaktum arhasi — kindly describe uttamaśloka-caritam — the pastimes of the Supreme Personality of Godhead sarva-loka-sukha-āvaham — by hearing of which everyone becomes happy.
Blended reading (Sanskrit + English inline)
yad-artham adadhād rūpaṁ
yat-artham
for what purpose
adadhāt
accepted
rūpam
form
mātsyaṁ loka-jugupsitam
mātsyam
of a fish
loka-jugupsitam
which is certainly not very favorable in this world
tamaḥ
in the mode of ignorance
tamaḥ-prakṛti-durmarṣaṁ
prakṛti
such behavior
durmarṣam
which is certainly very painful and condemned
karma-grasta iveśvaraḥ
karma-grastaḥ
one who is under the laws of karma
iva
like
īśvaraḥ
the Supreme Personality of Godhead
etan no bhagavan sarvaṁ
etat
all these facts
naḥ
unto us
bhagavan
O most powerful sage
sarvam
everything
yathāvad vaktum arhasi
yathāvat
properly
vaktum arhasi
kindly describe
uttamaśloka-caritaṁ
uttamaśloka-caritam
the pastimes of the Supreme Personality of Godhead
sarva-loka-sukhāvaham
sarva-loka-sukha-āvaham
by hearing of which everyone becomes happy.
What was the purpose for which the Supreme Personality of Godhead accepted the abominable form of a fish, exactly as an ordinary living being accepts different forms under the laws of karma? The form of a fish is certainly condemned and full of terrible pain. O my lord, what was the purpose of this incarnation? Kindly explain this to us, for hearing about the pastimes of the Lord is auspicious for everyone.
Purport

Parīkṣit Mahārāja’s question to Śukadeva Gosvāmī was based on this principle stated by the Lord Himself in Bhagavad-gītā (4.7) :

yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.” The Lord appears in each incarnation to save the world from irreligious principles and especially to protect His devotees ( paritrāṇāya sādhūnām ). Vāmanadeva, for example, appeared to save the devotee Bali Mahārāja. Similarly, when the Supreme Personality of Godhead accepted the abominable form of a fish, He must have done so to favor some devotee. Parīkṣit Mahārāja was eager to know about the devotee for whom the Supreme Lord accepted this form.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Why did the Lord accept the seemingly abominable form of a fish in tamoguṇa, condemned by the world, as if controlled by karma? O sage! Kindly explain to me everything about this pastime of the Lord which gives happiness to the world. The word iva should be added to other phrases describing Matsya so that the meaning becomes “as if in tamaguna and as if intolerable (durmarṣam).” The Lord took the form of a condemned beggar to give mercy to his devotee Bali. If this case is similar, then I want to know to whom the Lord gave mercy by accepting the condemned form of a fish? The activities of the famous Lord give joy to the world because those activities are glorified and heard. To which devotee did the form of Matsya give joy?
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Śrīmad-Bhāgavatam 8.24.4

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శ్రీసూత ఉవాచ ఇత్యుక్తో విష్ణురాతేన భగవాన్ బాదరాయణి: । ఉవాచ చరితం విష్ణోర్మత్స్యరూపేణ యత్ కృతమ్ ॥ ౪ ॥
śrī-sūta uvāca
[shree-soota uvaacha]
ity ukto viṣṇu-rātena
[ity ukto vishnu-raatena]
bhagavān bādarāyaṇiḥ
[bhagavaan baadaraayanih]
uvāca caritaṁ viṣṇor
[uvaacha charitam vishnor]
matsya-rūpeṇa yat kṛtam
[matsya-roopena yat kritam]
Word-for-word
śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said iti uktaḥ — thus being questioned viṣṇu-rātena — by Mahārāja Parīkṣit, known as Viṣṇurāta bhagavān — the most powerful bādarāyaṇiḥ — the son of Vyāsadeva, Śukadeva Gosvāmī uvāca — said caritam — the pastimes viṣṇoḥ — of Lord Viṣṇu matsya-rūpeṇa — by Him in the form of a fish yat — whatever kṛtam — was done.
Blended reading (Sanskrit + English inline)
śrī-sūta uvāca
śrī-sūtaḥ uvāca
Śrī Sūta Gosvāmī said
ity ukto viṣṇu-rātena
iti uktaḥ
thus being questioned
viṣṇu-rātena
by Mahārāja Parīkṣit, known as Viṣṇurāta
bhagavān bādarāyaṇiḥ
bhagavān
the most powerful
bādarāyaṇiḥ
the son of Vyāsadeva, Śukadeva Gosvāmī
uvāca caritaṁ viṣṇor
uvāca
said
caritam
the pastimes
viṣṇoḥ
of Lord Viṣṇu
matsya-rūpeṇa yat kṛtam
matsya-rūpeṇa
by Him in the form of a fish
yat
whatever
kṛtam
was done.
Sūta Gosvāmī said: When Parīkṣit Mahārāja thus inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes of the Lord’s incarnation as a fish.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sūta Gosvāmī said: When Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes performed by Matsya.
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Śrīmad-Bhāgavatam 8.24.5

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శ్రీశుక ఉవాచ గోవిప్రసురసాధూనాం ఛన్దసామపి చేశ్వర: । రక్షామిచ్ఛంస్తనూర్ధత్తే ధర్మస్యార్థస్య చైవ హి ॥ ౫ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
go-vipra-sura-sādhūnāṁ
[go-vipra-sura-saadhoonaam]
chandasām api ceśvaraḥ
[chandasaam api cheshvarah]
rakṣām icchaṁs tanūr dhatte
[rakshaam ichchams tanoor dhatte]
dharmasyārthasya caiva hi
[dharmasyaarthasya chaiva hi]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said go — of the cows vipra — of the brāhmaṇas sura — of the demigods sādhūnām — and of the devotees chandasām api — even of the Vedic literature ca — and īśvaraḥ — the supreme controller rakṣām — the protection icchan — desiring tanūḥ dhatte — accepts the forms of incarnations dharmasya — of the principles of religion arthasya — of the principles of the purpose of life ca — and eva — indeed hi — certainly.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
go-vipra-sura-sādhūnāṁ
go
of the cows
vipra
of the brāhmaṇas
sura
of the demigods
sādhūnām
and of the devotees
chandasām api ceśvaraḥ
chandasām api
even of the Vedic literature
rakṣām icchaṁs tanūr dhatte
dharmasyārthasya caiva hi
ca
and
īśvaraḥ
the supreme controller
rakṣām
the protection
icchan
desiring
tanūḥ dhatte
accepts the forms of incarnations
dharmasya
of the principles of religion
arthasya
of the principles of the purpose of life
ca
and
eva
indeed
hi
certainly.
Śrī Śukadeva Gosvāmī said: O King, for the sake of protecting the cows, brāhmaṇas, demigods, devotees, the Vedic literature, religious principles, and principles to fulfill the purpose of life, the Supreme Personality of Godhead accepts the forms of incarnations.
Purport

The Supreme Personality of Godhead generally appears in various types of incarnations to give protection to the cows and brāhmaṇas. The Lord is described as go-brāhmaṇa-hitāya ca; in other words, He is always eager to benefit the cows and brāhmaṇas. When Lord Kṛṣṇa appeared, He purposefully became a cowherd boy and showed personally how to give protection to the cows and calves. Similarly, He showed respect to Sudāmā Vipra, a real brāhmaṇa. From the Lord’s personal activities, human society should learn how to give protection specifically to the brāhmaṇas and cows. Then the protection of religious principles, fulfillment of the aim of life and protection of Vedic knowledge can be achieved. Without protection of cows, brahminical culture cannot be maintained; and without brahminical culture, the aim of life cannot be fulfilled. The Lord, therefore, is described as go-brāhmaṇa-hitāya because His incarnation is only for the protection of the cows and brāhmaṇas. Unfortunately, because in Kali-yuga there is no protection of the cows and brahminical culture, everything is in a precarious position. If human society wants to be exalted, the leaders of society must follow the instructions of Bhagavad-gītā and give protection to the cows, the brāhmaṇas and brahminical culture.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: For the sake of protecting the cows, brāhmaṇas, devatās, devotees, the Vedic literature, dharma and artha, the Supreme Lord accepts the forms of incarnations. This verse describes the general purpose of the avatāras.
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Śrīmad-Bhāgavatam 8.24.6

↗
ఉచ్చావచేషు భూతేషు చరన్ వాయురివేశ్వర: । నోచ్చావచత్వం భజతే నిర్గుణత్వాద్ధియో గుణై: ॥ ౬ ॥
uccāvaceṣu bhūteṣu
[uchchaavacheshu bhooteshu]
caran vāyur iveśvaraḥ
[charan vaayur iveshvarah]
noccāvacatvaṁ bhajate
[nochchaavachatvam bhajate]
nirguṇatvād dhiyo guṇaiḥ
[nirgunatvaad dhiyo gunaih]
Word-for-word
ucca-avaceṣu — having higher or lower bodily forms bhūteṣu — among the living entities caran — behaving vāyuḥ iva — exactly like the air īśvaraḥ — the Supreme Lord na — not ucca-avacatvam — the quality of higher or lower grades of life bhajate — accepts nirguṇatvāt — because of being transcendental, above all material qualities dhiyaḥ — generally guṇaiḥ — by the modes of material nature.
Blended reading (Sanskrit + English inline)
uccāvaceṣu bhūteṣu
ucca-avaceṣu
having higher or lower bodily forms
bhūteṣu
among the living entities
caran vāyur iveśvaraḥ
caran
behaving
vāyuḥ iva
exactly like the air
īśvaraḥ
the Supreme Lord
noccāvacatvaṁ bhajate
nirguṇatvād dhiyo guṇaiḥ
na
not
ucca-avacatvam
the quality of higher or lower grades of life
bhajate
accepts
nirguṇatvāt
because of being transcendental, above all material qualities
dhiyaḥ
generally
guṇaiḥ
by the modes of material nature.
Like the air passing through different types of atmosphere, the Supreme Personality of Godhead, although appearing sometimes as a human being and sometimes as a lower animal, is always transcendental. Because He is above the material modes of nature, He is unaffected by higher and lower forms.
Purport

The Supreme Personality of Godhead is the master of the material nature ( mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram ). Therefore, being the supreme controller of the laws of nature, the Lord cannot be under their influence. An example given in this regard is that although the wind blows through many places, the air is not affected by the qualities of these places. Although the air sometimes carries the odor of a filthy place, the air has nothing to do with such a place. Similarly, the Supreme Personality of Godhead, being all-good and all-auspicious, is never affected by the material qualities like an ordinary living entity. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān . When the living entity is in the material nature, he is affected by its qualities. The Supreme Personality of Godhead, however, is not affected. Disrespectfully, one who does not know this considers the Supreme Personality of Godhead an ordinary living being ( avajānanti māṁ mūḍhāḥ ). Paraṁ bhāvam ajānantaḥ: such a conclusion is reached by the unintelligent because they are unaware of the transcendental qualities of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Though moving as Paramātmā within species which are higher and lower by their intelligence and qualities, the Lord does not share those qualities of superior or inferior since he is beyond the guṇas, just as the air, though moving everywhere, is untouched by all objects. This verse rejects the idea that the Lord has a condemnable form by making a comparison. Though the Lord moves among species which are higher and lower by their intelligence and qualities, as the antaryāmī, he does not partake of their higher or lower nature since he is beyond the guṇas. What is the question of forms like Matsya being superior or inferior since they are śuddha-sattva? This is Śrīdhara Svāmī’s remark.
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Śrīmad-Bhāgavatam 8.24.7

↗
ఆసీదతీతకల్పాన్తే బ్రాహ్మో నైమిత్తికో లయ: । సముద్రోపప్లుతాస్తత్ర లోకా భూరాదయో నృప ॥ ౭ ॥
āsīd atīta-kalpānte
[aaseed ateeta-kalpaante]
brāhmo naimittiko layaḥ
[braahmo naimittiko layah]
samudropaplutās tatra
[samudropaplutaas tatra]
lokā bhūr-ādayo nṛpa
[lokaa bhoor-aadayo nripa]
Word-for-word
āsīt — there was atīta — past kalpa-ante — at the end of the kalpa brāhmaḥ — of Lord Brahmā’s day naimittikaḥ — because of that layaḥ — inundation samudra — in the ocean upaplutāḥ — were inundated tatra — there lokāḥ — all the planets bhūḥ-ādayaḥ — Bhūḥ, Bhuvaḥ and Svaḥ, the three lokas nṛpa — O King.
Blended reading (Sanskrit + English inline)
āsīd atīta-kalpānte
āsīt
there was
atīta
past
kalpa-ante
at the end of the kalpa
brāhmo naimittiko layaḥ
brāhmaḥ
of Lord Brahmā’s day
naimittikaḥ
because of that
layaḥ
inundation
samudropaplutās tatra
samudra
in the ocean
upaplutāḥ
were inundated
tatra
there
lokā bhūr-ādayo nṛpa
lokāḥ
all the planets
bhūḥ-ādayaḥ
Bhūḥ, Bhuvaḥ and Svaḥ, the three lokas
nṛpa
O King.
O King Parīkṣit, at the end of the past millennium, at the end of Brahmā’s day, because Lord Brahmā sleeps during the night, annihilation took place, and the three worlds were covered by the water of the ocean.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! At the end of the previous day of Brahmā, when Brahmā slept, the daily annihilation took place, and the three worlds were covered by the water of the ocean. The following verses show that Matsya, like Varāha, appeared twice. Brāhmaḥ means the period when Brahmā sleeps. This is a periodic (daily) destruction, not the final destruction.
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Śrīmad-Bhāgavatam 8.24.8

↗
కాలేనాగతనిద్రస్య ధాతు: శిశయిషోర్బలీ । ముఖతో ని:సృతాన్ వేదాన్ హయగ్రీవోఽన్తికేఽహరత్ ॥ ౮ ॥
kālenāgata-nidrasya
[kaalenaagata-nidrasya]
dhātuḥ śiśayiṣor balī
[dhaatuh shishayishor balee]
mukhato niḥsṛtān vedān
[mukhato nihsritaan vedaan]
hayagrīvo ’ntike ’harat
[hayagreevo ’ntike ’harat]
Word-for-word
kālena — because of time (the end of Brahmā’s day) āgata-nidrasya — when he felt sleepy dhātuḥ — of Brahmā śiśayiṣoḥ — desiring to lie down to sleep balī — very powerful mukhataḥ — from the mouth niḥsṛtān — emanating vedān — the Vedic knowledge hayagrīvaḥ — the great demon named Hayagrīva antike — nearby aharat — stole.
Blended reading (Sanskrit + English inline)
kālenāgata-nidrasya
kālena
because of time (the end of Brahmā’s day)
āgata-nidrasya
when he felt sleepy
dhātuḥ śiśayiṣor balī
dhātuḥ
of Brahmā
śiśayiṣoḥ
desiring to lie down to sleep
balī
very powerful
mukhato niḥsṛtān vedān
mukhataḥ
from the mouth
niḥsṛtān
emanating
vedān
the Vedic knowledge
hayagrīvo ’ntike ’harat
hayagrīvaḥ
the great demon named Hayagrīva
antike
nearby
aharat
stole.
At the end of Brahmā’s day, when Brahmā felt sleepy and desired to lie down, the Vedas were emanating from his mouth, and the great demon named Hayagrīva stole the Vedic knowledge.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
At the end of Brahmā's day, when sleepy Brahmā was dozing, the strong demon named Hayagrīva stole the Vedas which emanated from his mouth. The Vedas came out of his mouth when Brahmā was asleep and were moving about outside. The demon who was situated nearby stole them by his power of yoga.
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Śrīmad-Bhāgavatam 8.24.9

↗
జ్ఞాత్వా తద్ దానవేన్ద్రస్య హయగ్రీవస్య చేష్టితమ్ । దధార శఫరీరూపం భగవాన్ హరిరీశ్వర: ॥ ౯ ॥
jṣātvā tad dānavendrasya
[jshaatvaa tad daanavendrasya]
hayagrīvasya ceṣṭitam
[hayagreevasya cheshtitam]
dadhāra śapharī-rūpaṁ
[dadhaara shapharee-roopam]
bhagavān harir īśvaraḥ
[bhagavaan harir eeshvarah]
Word-for-word
jṣātvā — after understanding tat — that dānava-indrasya — of the great demon hayagrīvasya — of Hayagrīva ceṣṭitam — activity dadhāra — accepted śapharī-rūpam — the form of a fish bhagavān — the Supreme Personality of Godhead hariḥ — the Lord īśvaraḥ — the supreme controller.
Blended reading (Sanskrit + English inline)
jṣātvā tad dānavendrasya
jṣātvā
after understanding
tat
that
dānava-indrasya
of the great demon
hayagrīvasya ceṣṭitam
hayagrīvasya
of Hayagrīva
ceṣṭitam
activity
dadhāra śapharī-rūpaṁ
dadhāra
accepted
śapharī-rūpam
the form of a fish
bhagavān harir īśvaraḥ
bhagavān
the Supreme Personality of Godhead
hariḥ
the Lord
īśvaraḥ
the supreme controller.
Understanding the acts of the great demon Hayagrīva, the Supreme Personality of Godhead, Hari, who is full of all opulences, assumed the form of a fish and saved the Vedas by killing the demon.
Purport

Because everything was inundated by water, to save the Vedas it was necessary for the Lord to assume the form of a fish.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Understanding the acts of the great demon Hayagrīva, the Supreme Lord assumed the form of a fish. In the form of a fish he killed Hayagrīva. It is understood from later verses that the theft took place the beginning of the Svāyambhuva Manvantara (in the morning). The Lord took this form to benefit his devotees like Brahmā, since only the form of Matsya could save the Vedas. This is the first appearance of Matsya.
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Śrīmad-Bhāgavatam 8.24.10

↗
తత్ర రాజఋషి: కశ్చిన్నామ్నా సత్యవ్రతో మహాన్ । నారాయణపరోఽతపత్ తప: స సలిలాశన: ॥ ౧౦ ॥
tatra rāja-ṛṣiḥ kaścin
[tatra raaja-rishih kashchin]
nāmnā satyavrato mahān
[naamnaa satyavrato mahaan]
nārāyaṇa-paro ’tapat
[naaraayana-paro ’tapat]
tapaḥ sa salilāśanaḥ
[tapah sa salilaashanah]
Word-for-word
tatra — in that connection rāja-ṛṣiḥ — a king equally qualified as a great saintly person kaścit — someone nāmnā — by the name satyavrataḥ — Satyavrata mahān — a great personality nārāyaṇa-paraḥ — a great devotee of Lord Nārāyaṇa, the Supreme Personality of Godhead atapat — performed austerities tapaḥ — penances saḥ — he salila-āśanaḥ — only drinking water.
Blended reading (Sanskrit + English inline)
tatra rāja-ṛṣiḥ kaścin
tatra
in that connection
rāja-ṛṣiḥ
a king equally qualified as a great saintly person
kaścit
someone
nāmnā satyavrato mahān
nāmnā
by the name
satyavrataḥ
Satyavrata
mahān
a great personality
nārāyaṇa-paro ’tapat
nārāyaṇa-paraḥ
a great devotee of Lord Nārāyaṇa, the Supreme Personality of Godhead
atapat
performed austerities
tapaḥ sa salilāśanaḥ
tapaḥ
penances
saḥ
he
salila-āśanaḥ
only drinking water.
During the Cākṣuṣa-manvantara there was a great king named Satyavrata who was a great devotee of the Supreme Personality of Godhead. Satyavrata performed austerities by subsisting only on water.
Purport

The Lord assumed one fish incarnation to save the Vedas at the beginning of the Svāyambhuva-manvantara, and at the end of the Cākṣuṣa-manvantara the Lord again assumed the form of a fish just to favor the great king named Satyavrata. As there were two incarnations of Varāha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagrīva, and He assumed the other fish incarnation to show favor to King Satyavrata.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
(During the Cākṣuṣa-manvantara), a great king named Satyavrata, a devotee of Nārāyaṇa, dedicated to Matsya, performed austerities by subsisting only on water. Matsya appeared again in order to give mercy to his devotee Satyavrata. Tatra means “filled with devotion for his deity Matsya.”
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Śrīmad-Bhāgavatam 8.24.11

↗
యోఽసావస్మిన్ మహాకల్పే తనయ: స వివస్వత: । శ్రాద్ధదేవ ఇతి ఖ్యాతో మనుత్వే హరిణార్పిత: ॥ ౧౧ ॥
yo ’sāv asmin mahā-kalpe
[yo ’saav asmin mahaa-kalpe]
tanayaḥ sa vivasvataḥ
[tanayah sa vivasvatah]
śrāddhadeva iti khyāto
[shraaddhadeva iti khyaato]
manutve hariṇārpitaḥ
[manutve harinaarpitah]
Word-for-word
yaḥ — one who asau — he (King Satyavrata) asmin — in this mahā-kalpe — great millennium tanayaḥ — son saḥ — he vivasvataḥ — of the sun-god śrāddhadevaḥ — by the name Śrāddhadeva iti — thus khyātaḥ — celebrated manutve — in the position of Manu hariṇā — by the Supreme Personality of Godhead arpitaḥ — was situated.
Blended reading (Sanskrit + English inline)
yo ’sāv asmin mahā-kalpe
tanayaḥ sa vivasvataḥ
yaḥ
one who
asau
he (King Satyavrata)
asmin
in this
śrāddhadeva iti khyāto
manutve hariṇārpitaḥ
mahā-kalpe
great millennium
tanayaḥ
son
saḥ
he
vivasvataḥ
of the sun-god
śrāddhadevaḥ
by the name Śrāddhadeva
iti
thus
khyātaḥ
celebrated
manutve
in the position of Manu
hariṇā
by the Supreme Personality of Godhead
arpitaḥ
was situated.
In this [the present] millennium King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Personality of Godhead, he was given the post of Manu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this particular day of Brahmā, King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Lord, he was given the post of Manu. Though this is not a mahā-kalpa (lifetime of Brahmā), but a day of Brahmā, it is called a mahā-kalpa (great period of time) out of respect for Satyavrata. This is the explanation of the Sandarbha. Others explain this as “during the life time of Brahmā (mahā-kalpa) during this day of Brahmā and not another Brahmā’s lifetime, the son of Vivasvān became the Manu.”
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Śrīmad-Bhāgavatam 8.24.12

↗
ఏకదా కృతమాలాయాం కుర్వతో జలతర్పణమ్ । తస్యాఞ్జల్యుదకే కాచిచ్ఛఫర్యేకాభ్యపద్యత ॥ ౧౨ ॥
ekadā kṛtamālāyāṁ
[ekadaa kritamaalaayaam]
kurvato jala-tarpaṇam
[kurvato jala-tarpanam]
tasyāṣjaly-udake kācic
[tasyaashjaly-udake kaachich]
chaphary ekābhyapadyata
[chaphary ekaabhyapadyata]
Word-for-word
ekadā — one day kṛtamālāyām — on the bank of the Kṛtamālā River kurvataḥ — executing jala-tarpaṇam — the offering of oblations of water tasya — his aṣjali — palmful udake — in the water kācit — some śapharī — a small fish ekā — one abhyapadyata — was generated.
Blended reading (Sanskrit + English inline)
ekadā kṛtamālāyāṁ
ekadā
one day
kṛtamālāyām
on the bank of the Kṛtamālā River
kurvato jala-tarpaṇam
kurvataḥ
executing
jala-tarpaṇam
the offering of oblations of water
tasya
his
tasyāṣjaly-udake kācic
aṣjali
palmful
udake
in the water
kācit
some
śapharī
a small fish
chaphary ekābhyapadyata
ekā
one
abhyapadyata
was generated.
One day while King Satyavrata was performing austerities by offering water on the bank of the river Kṛtamālā, a small fish appeared in the water in his palms.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One day while King Satyavrata was offering tarpaṇa in the River Kṛtamālā, a small fish appeared in the water that he held in his palms.
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Śrīmad-Bhāgavatam 8.24.13

↗
సత్యవ్రతోఽఞ్జలిగతాం సహ తోయేన భారత । ఉత్ససర్జ నదీతోయే శఫరీం ద్రవిడేశ్వర: ॥ ౧౩ ॥
satyavrato ’ṣjali-gatāṁ
[satyavrato ’shjali-gataam]
saha toyena bhārata
[saha toyena bhaarata]
utsasarja nadī-toye
[utsasarja nadee-toye]
śapharīṁ draviḍeśvaraḥ
[shaphareem dravideshvarah]
Word-for-word
satyavrataḥ — King Satyavrata aṣjali-gatām — in the water held in the palms of the King saha — with toyena — water bhārata — O King Parīkṣit utsasarja — threw nadī-toye — in the water of the river śapharīm — that small fish draviḍa-īśvaraḥ — Satyavrata, the King of Draviḍa.
Blended reading (Sanskrit + English inline)
satyavrato ’ṣjali-gatāṁ
satyavrataḥ
King Satyavrata
saha toyena bhārata
utsasarja nadī-toye
aṣjali-gatām
in the water held in the palms of the King
saha
with
toyena
water
bhārata
O King Parīkṣit
utsasarja
threw
nadī-toye
in the water of the river
śapharīṁ draviḍeśvaraḥ
śapharīm
that small fish
draviḍa-īśvaraḥ
Satyavrata, the King of Draviḍa.
Satyavrata, the King of Draviḍadeśa, threw the fish into the water of the river along with the water in his palm, O King Parīkṣit, descendant of Bharata.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Satyavrata, the King of Draviḍadeśa, threw the fish contained in his hands into the river water.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.14

↗
తమాహ సాతికరుణం మహాకారుణికం నృపమ్ । యాదోభ్యో జ్ఞాతిఘాతిభ్యో దీనాం మాం దీనవత్సల । కథం విసృజసే రాజన్ భీతామస్మిన్ సరిజ్జలే ॥ ౧౪ ॥
tam āha sātikaruṇaṁ
[tam aaha saatikarunam]
mahā-kāruṇikaṁ nṛpam
[mahaa-kaarunikam nripam]
yādobhyo jṣāti-ghātibhyo
[yaadobhyo jshaati-ghaatibhyo]
dīnāṁ māṁ dīna-vatsala
[deenaam maam deena-vatsala]
kathaṁ visṛjase rājan
[katham visrijase raajan]
bhītām asmin sarij-jale
[bheetaam asmin sarij-jale]
Word-for-word
tam — unto him (Satyavrata) āha — said sā — that small fish ati-karuṇam — extremely compassionate mahā-kāruṇikam — extremely merciful nṛpam — unto King Satyavrata yādobhyaḥ — to the aquatics jṣāti-ghātibhyaḥ — who are always eager to kill the smaller fish dīnām — very poor mām — me dīna-vatsala — O protector of the poor katham — why visṛjase — you are throwing rājan — O King bhītām — very much afraid asmin — within this sarit-jale — in the water of the river.
Blended reading (Sanskrit + English inline)
tam āha sātikaruṇaṁ
tam
unto him (Satyavrata)
āha
said
sā
that small fish
ati-karuṇam
extremely compassionate
mahā-kāruṇikaṁ nṛpam
mahā-kāruṇikam
extremely merciful
nṛpam
unto King Satyavrata
yādobhyo jṣāti-ghātibhyo
yādobhyaḥ
to the aquatics
jṣāti-ghātibhyaḥ
who are always eager to kill the smaller fish
dīnāṁ māṁ dīna-vatsala
dīnām
very poor
mām
me
dīna-vatsala
O protector of the poor
kathaṁ visṛjase rājan
katham
why
visṛjase
you are throwing
rājan
O King
bhītām asmin sarij-jale
bhītām
very much afraid
asmin
within this
sarit-jale
in the water of the river.
With an appealing voice, the poor small fish said to King Satyavrata, who was very merciful: My dear King, protector of the poor, why are you throwing Me in the water of the river, where there are other aquatics who can kill Me? I am very much afraid of them.
Purport

In the Matsya Purāṇa it is said:

ananta-śaktir bhagavān matsya-rūpī janārdanaḥ krīḍārthaṁ yācayām āsa svayaṁ satyavrataṁ nṛpam

“The Supreme Personality of Godhead possesses unlimited potency. Nonetheless, in His pastime in the form of a fish He begged protection from King Satyavrata.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
With an appealing voice, the poor small fish said to merciful King Satyavrata: O King! Protector of the poor! Why are you throwing me in the water of the river, where I fear other aquatics which can kill me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.15

↗
తమాత్మనోఽనుగ్రహార్థం ప్రీత్యా మత్స్యవపుర్ధరమ్ । అజానన్ రక్షణార్థాయ శఫర్యా: స మనో దధే ॥ ౧౫ ॥
tam ātmano ’nugrahārthaṁ
[tam aatmano ’nugrahaartham]
prītyā matsya-vapur-dharam
[preetyaa matsya-vapur-dharam]
ajānan rakṣaṇārthāya
[ajaanan rakshanaarthaaya]
śapharyāḥ sa mano dadhe
[shapharyaah sa mano dadhe]
Word-for-word
tam — unto the fish ātmanaḥ — personal anugraha-artham — to show favor prītyā — very much pleased matsya-vapuḥ-dharam — the Supreme Personality of Godhead, who had assumed the form of a fish ajānan — without knowledge of this rakṣaṇa-arthāya — just to give protection śapharyāḥ — of the fish saḥ — the King manaḥ — mind dadhe — decided.
Blended reading (Sanskrit + English inline)
tam ātmano ’nugrahārthaṁ
tam
unto the fish
ātmanaḥ
personal
prītyā matsya-vapur-dharam
ajānan rakṣaṇārthāya
anugraha-artham
to show favor
prītyā
very much pleased
śapharyāḥ sa mano dadhe
matsya-vapuḥ-dharam
the Supreme Personality of Godhead, who had assumed the form of a fish
ajānan
without knowledge of this
rakṣaṇa-arthāya
just to give protection
śapharyāḥ
of the fish
saḥ
the King
manaḥ
mind
dadhe
decided.
To please himself, King Satyavrata, not knowing that the fish was the Supreme Personality of Godhead, decided with great pleasure to give the fish protection.
Purport

Here is an example of giving service to the Supreme Personality of Godhead even without knowledge. Such service is called ajṣāta-sukṛti. King Satyavrata wanted to show his own mercy, not knowing that the fish was Lord Viṣṇu. By such unknowing devotional service, one is favored by the Supreme Personality of Godhead. Service rendered to the Supreme Lord, knowingly or unknowingly, never goes in vain.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Satyavrata, not knowing that the fish was the Supreme Lord, out of affection decided to give the fish protection, in order to show it his mercy. He did not know that this fish was his worshippable Lord Viṣṇu.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.16

↗
తస్యా దీనతరం వాక్యమాశ్రుత్య స మహీపతి: । కలశాప్సు నిధాయైనాం దయాలుర్నిన్య ఆశ్రమమ్ ॥ ౧౬ ॥
tasyā dīnataraṁ vākyam
[tasyaa deenataram vaakyam]
āśrutya sa mahīpatiḥ
[aashrutya sa maheepatih]
kalaśāpsu nidhāyaināṁ
[kalashaapsu nidhaayainaam]
dayālur ninya āśramam
[dayaalur ninya aashramam]
Word-for-word
tasyāḥ — of the fish dīna-taram — pitiable vākyam — words āśrutya — hearing saḥ — that mahī-patiḥ — the King kalaśa-apsu — in the water contained in the water jug nidhāya — taking enām — the fish dayāluḥ — merciful ninye — brought āśramam — to his residence.
Blended reading (Sanskrit + English inline)
tasyā dīnataraṁ vākyam
tasyāḥ
of the fish
dīna-taram
pitiable
vākyam
words
āśrutya sa mahīpatiḥ
āśrutya
hearing
saḥ
that
mahī-patiḥ
the King
kalaśāpsu nidhāyaināṁ
kalaśa-apsu
in the water contained in the water jug
nidhāya
taking
enām
the fish
dayālur ninya āśramam
dayāluḥ
merciful
ninye
brought
āśramam
to his residence.
The merciful King, being moved by the pitiable words of the fish, placed the fish in a water jug and brought Him to his own residence.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The merciful King, being moved by the pitiable words of the fish, placed the fish in a water pot and brought it to his hermitage.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.17

↗
సా తు తత్రైకరాత్రేణ వర్ధమానా కమణ్డలౌ । అలబ్ధ్వాత్మావకాశం వా ఇదమాహ మహీపతిమ్ ॥ ౧౭ ॥
sā tu tatraika-rātreṇa
[saa tu tatraika-raatrena]
vardhamānā kamaṇḍalau
[vardhamaanaa kamandalau]
alabdhvātmāvakāśaṁ vā
[alabdhvaatmaavakaasham vaa]
idam āha mahīpatim
[idam aaha maheepatim]
Word-for-word
sā — that fish tu — but tatra — therein eka-rātreṇa — in one night vardhamānā — expanding kamaṇḍalau — in the waterpot alabdhvā — without attaining ātma-avakāśam — a comfortable position for His body vā — either idam — this āha — said mahī-patim — unto the King.
Blended reading (Sanskrit + English inline)
sā tu tatraika-rātreṇa
sā
that fish
tu
but
tatra
therein
eka-rātreṇa
in one night
vardhamānā kamaṇḍalau
vardhamānā
expanding
kamaṇḍalau
in the waterpot
alabdhvātmāvakāśaṁ vā
alabdhvā
without attaining
ātma-avakāśam
a comfortable position for His body
vā
either
idam āha mahīpatim
idam
this
āha
said
mahī-patim
unto the King.
But in one night that fish grew so much that He could not move His body comfortably in the water of the pot. He then spoke to the King as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
But in one night that fish grew so much that it could not move its body comfortably in the water of the pot. The fish then spoke to the King as follows.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.18

↗
నాహం కమణ్డలావస్మిన్ కృచ్ఛ్రం వస్తుమిహోత్సహే । కల్పయౌక: సువిపులం యత్రాహం నివసే సుఖమ్ ॥ ౧౮ ॥
nāhaṁ kamaṇḍalāv asmin
[naaham kamandalaav asmin]
kṛcchraṁ vastum ihotsahe
[krichchram vastum ihotsahe]
kalpayaukaḥ suvipulaṁ
[kalpayaukah suvipulam]
yatrāhaṁ nivase sukham
[yatraaham nivase sukham]
Word-for-word
na — not aham — I kamaṇḍalau — in this waterpot asmin — in this kṛcchram — with great difficulty vastum — to live iha — here utsahe — like kalpaya — just consider okaḥ — residential place su-vipulam — more expanded yatra — wherein aham — I nivase — can live sukham — in pleasure.
Blended reading (Sanskrit + English inline)
nāhaṁ kamaṇḍalāv asmin
na
not
aham
I
kamaṇḍalau
in this waterpot
asmin
in this
kṛcchraṁ vastum ihotsahe
kṛcchram
with great difficulty
vastum
to live
iha
here
utsahe
like
kalpayaukaḥ suvipulaṁ
kalpaya
just consider
okaḥ
residential place
su-vipulam
more expanded
yatrāhaṁ nivase sukham
yatra
wherein
aham
I
nivase
can live
sukham
in pleasure.
O My dear King, I do not like living in this waterpot with such great difficulty. Therefore, please find some better reservoir of water where I can live comfortably.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I do not like living in this water pot with such great difficulty. Therefore, please make some bigger residence where I can live comfortably.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.19

↗
స ఏనాం తత ఆదాయ న్యధాదౌదఞ్చనోదకే । తత్ర క్షిప్తా ముహూర్తేన హస్తత్రయమవర్ధత ॥ ౧౯ ॥
sa enāṁ tata ādāya
[sa enaam tata aadaaya]
nyadhād audaṣcanodake
[nyadhaad audashchanodake]
tatra kṣiptā muhūrtena
[tatra kshiptaa muhoortena]
hasta-trayam avardhata
[hasta-trayam avardhata]
Word-for-word
saḥ — the King enām — unto the fish tataḥ — thereafter ādāya — taking out nyadhāt — placed audaṣcana-udake — in a well of water tatra — therein kṣiptā — being thrown muhūrtena — within a moment hasta-trayam — three cubits avardhata — immediately developed.
Blended reading (Sanskrit + English inline)
sa enāṁ tata ādāya
saḥ
the King
enām
unto the fish
tataḥ
thereafter
ādāya
taking out
nyadhād audaṣcanodake
nyadhāt
placed
audaṣcana-udake
in a well of water
tatra kṣiptā muhūrtena
tatra
therein
kṣiptā
being thrown
muhūrtena
within a moment
hasta-trayam avardhata
hasta-trayam
three cubits
avardhata
immediately developed.
Then, taking the fish out of the waterpot, the King threw Him in a large well. But within a moment the fish developed to the length of three cubits.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then, taking the fish out of the water pot, the King placed it in a large well. But the moment the fish was thrown in, it increased its size to three cubits. Audaṣcanodake means “in well water.”
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.20

↗
న మ ఏతదలం రాజన్ సుఖం వస్తుముదఞ్చనమ్ । పృథు దేహి పదం మహ్యం యత్ త్వాహం శరణం గతా ॥ ౨౦ ॥
na ma etad alaṁ rājan
[na ma etad alam raajan]
sukhaṁ vastum udaṣcanam
[sukham vastum udashchanam]
pṛthu dehi padaṁ mahyaṁ
[prithu dehi padam mahyam]
yat tvāhaṁ śaraṇaṁ gatā
[yat tvaaham sharanam gataa]
Word-for-word
na — not me — unto Me etat — this alam — fit rājan — O King sukham — in happiness vastum — to live udaṣcanam — reservoir of water pṛthu — very great dehi — give padam — a place mahyam — unto Me yat — which tvā — unto you aham — I śaraṇam — shelter gatā — have taken.
Blended reading (Sanskrit + English inline)
na ma etad alaṁ rājan
na
not
me
unto Me
etat
this
alam
fit
rājan
O King
sukhaṁ vastum udaṣcanam
sukham
in happiness
vastum
to live
udaṣcanam
reservoir of water
pṛthu dehi padaṁ mahyaṁ
pṛthu
very great
dehi
give
padam
a place
mahyam
unto Me
yat tvāhaṁ śaraṇaṁ gatā
yat
which
tvā
unto you
aham
I
śaraṇam
shelter
gatā
have taken.
The fish then said: My dear King, this reservoir of water is not fit for My happy residence. Please give Me a more extensive pool of water, for I have taken shelter of you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! This reservoir of water is not suitable. Please give a more extensive place, for I have taken shelter of you.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.21

↗
తత ఆదాయ సా రాజ్ఞా క్షిప్తా రాజన్ సరోవరే । తదావృత్యాత్మనా సోఽయం మహామీనోఽన్వవర్ధత ॥ ౨౧ ॥
tata ādāya sā rājṣā
[tata aadaaya saa raajshaa]
kṣiptā rājan sarovare
[kshiptaa raajan sarovare]
tad āvṛtyātmanā so ’yaṁ
[tad aavrityaatmanaa so ’yam]
mahā-mīno ’nvavardhata
[mahaa-meeno ’nvavardhata]
Word-for-word
tataḥ — from there ādāya — taking away sā — the fish rājṣā — by the King kṣiptā — being thrown rājan — O King (Mahārāja Parīkṣit) sarovare — in a lake tat — that āvṛtya — covering ātmanā — by the body saḥ — the fish ayam — this mahā-mīnaḥ — gigantic fish anvavardhata — immediately developed.
Blended reading (Sanskrit + English inline)
tata ādāya sā rājṣā
tataḥ
from there
ādāya
taking away
sā
the fish
rājṣā
by the King
kṣiptā rājan sarovare
kṣiptā
being thrown
rājan
O King (Mahārāja Parīkṣit)
sarovare
in a lake
tad āvṛtyātmanā so ’yaṁ
tat
that
āvṛtya
covering
ātmanā
by the body
saḥ
the fish
ayam
this
mahā-mīno ’nvavardhata
mahā-mīnaḥ
gigantic fish
anvavardhata
immediately developed.
O Mahārāja Parīkṣit, the King took the fish from the well and threw Him in a lake, but the fish then assumed a gigantic form exceeding the extent of the water.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit! The King took the fish from the well and threw it in a lake, but the fish then expanded into a gigantic fish filling the whole lake. The fish covered the lake with its body.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.22

↗
నైతన్మే స్వస్తయే రాజన్నుదకం సలిలౌకస: । నిధేహి రక్షాయోగేన హ్రదే మామవిదాసిని ॥ ౨౨ ॥
naitan me svastaye rājann
[naitan me svastaye raajann]
udakaṁ salilaukasaḥ
[udakam salilaukasah]
nidhehi rakṣā-yogena
[nidhehi rakshaa-yogena]
hrade mām avidāsini
[hrade maam avidaasini]
Word-for-word
na — not etat — this me — unto Me svastaye — comfortable rājan — O King udakam — water salila-okasaḥ — because I am a big aquatic nidhehi — put rakṣā-yogena — by some means hrade — in a lake mām — Me avidāsini — perpetual.
Blended reading (Sanskrit + English inline)
naitan me svastaye rājann
na
not
etat
this
me
unto Me
svastaye
comfortable
rājan
O King
udakaṁ salilaukasaḥ
udakam
water
salila-okasaḥ
because I am a big aquatic
nidhehi rakṣā-yogena
nidhehi
put
rakṣā-yogena
by some means
hrade mām avidāsini
hrade
in a lake
mām
Me
avidāsini
perpetual.
The fish then said: O King, I am a large aquatic, and this water is not at all suitable for Me. Now kindly find some way to save Me. It would be better to put Me in the water of a lake that will never reduce.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! This water body is not at all suitable for me. Put me in a lake that will never dry up in order to save me. Put me in a lake which does not dry up (avidāsini) as a means (rakṣā-yogena) that I will not die by lack of water.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.23

↗
ఇత్యుక్త: సోఽనయన్మత్స్యం తత్ర తత్రావిదాసిని । జలాశయేఽసమ్మితం తం సముద్రే ప్రాక్షిపజ్ఝషమ్ ॥ ౨౩ ॥
ity uktaḥ so ’nayan matsyaṁ
[ity uktah so ’nayan matsyam]
tatra tatrāvidāsini
[tatra tatraavidaasini]
jalāśaye ’sammitaṁ taṁ
[jalaashaye ’sammitam tam]
samudre prākṣipaj jhaṣam
[samudre praakshipaj jhasham]
Word-for-word
iti uktaḥ — thus being requested saḥ — the King anayat — brought matsyam — the fish tatra — therein tatra — therein avidāsini — where the water never diminishes jala-āśaye — in the reservoir of water asammitam — unlimited tam — unto the fish samudre — in the ocean prākṣipat — threw jhaṣam — the gigantic fish.
Blended reading (Sanskrit + English inline)
ity uktaḥ so ’nayan matsyaṁ
iti uktaḥ
thus being requested
tatra tatrāvidāsini
jalāśaye ’sammitaṁ taṁ
saḥ
the King
anayat
brought
matsyam
the fish
tatra
therein
tatra
therein
avidāsini
where the water never diminishes
jala-āśaye
in the reservoir of water
samudre prākṣipaj jhaṣam
asammitam
unlimited
tam
unto the fish
samudre
in the ocean
prākṣipat
threw
jhaṣam
the gigantic fish.
When thus requested, King Satyavrata took the fish to the largest reservoir of water. But when that also proved insufficient, the King at last threw the gigantic fish into the ocean.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When thus requested, King Satyavrata took the fish to a perennial reservoir of water. But when that also proved insufficient, the King at last threw the gigantic fish into the ocean. Asammitam means it was not big enough.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.24

↗
క్షిప్యమాణస్తమాహేదమిహ మాం మకరాదయ: । అదన్త్యతిబలా వీర మాం నేహోత్స్రష్టుమర్హసి ॥ ౨౪ ॥
kṣipyamāṇas tam āhedam
[kshipyamaanas tam aahedam]
iha māṁ makarādayaḥ
[iha maam makaraadayah]
adanty atibalā vīra
[adanty atibalaa veera]
māṁ nehotsraṣṭum arhasi
[maam nehotsrashtum arhasi]
Word-for-word
kṣipyamāṇaḥ — being thrown in the ocean tam — unto the King āha — the fish said idam — this iha — in this place mām — Me makara-ādayaḥ — dangerous aquatics like sharks adanti — will eat ati-balāḥ — because of being too powerful vīra — O heroic King mām — Me na — not iha — in this water utsraṣṭum — to throw arhasi — you deserve.
Blended reading (Sanskrit + English inline)
kṣipyamāṇas tam āhedam
kṣipyamāṇaḥ
being thrown in the ocean
tam
unto the King
āha
the fish said
idam
this
iha māṁ makarādayaḥ
iha
in this place
mām
Me
makara-ādayaḥ
dangerous aquatics like sharks
adanti
will eat
adanty atibalā vīra
ati-balāḥ
because of being too powerful
vīra
O heroic King
māṁ nehotsraṣṭum arhasi
mām
Me
na
not
iha
in this water
utsraṣṭum
to throw
arhasi
you deserve.
While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water there are very powerful and dangerous sharks that will eat Me. Therefore you should not throw Me in this place.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water very powerful makaras will eat me. Therefore you should not throw me in this place.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.25

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ఏవం విమోహితస్తేన వదతా వల్గుభారతీమ్ । తమాహ కో భవానస్మాన్ మత్స్యరూపేణ మోహయన్ ॥ ౨౫ ॥
evaṁ vimohitas tena
[evam vimohitas tena]
vadatā valgu-bhāratīm
[vadataa valgu-bhaarateem]
tam āha ko bhavān asmān
[tam aaha ko bhavaan asmaan]
matsya-rūpeṇa mohayan
[matsya-roopena mohayan]
Word-for-word
evam — thus vimohitaḥ — bewildered tena — by the fish vadatā — speaking valgu-bhāratīm — sweet words tam — unto him āha — said kaḥ — who bhavān — You asmān — us matsya-rūpeṇa — in the form of a fish mohayan — bewildering.
Blended reading (Sanskrit + English inline)
evaṁ vimohitas tena
evam
thus
vimohitaḥ
bewildered
tena
by the fish
vadatā valgu-bhāratīm
vadatā
speaking
valgu-bhāratīm
sweet words
tam āha ko bhavān asmān
tam
unto him
āha
said
kaḥ
who
bhavān
You
asmān
us
matsya-rūpeṇa mohayan
matsya-rūpeṇa
in the form of a fish
mohayan
bewildering.
After hearing these sweet words from the Supreme Personality of Godhead in the form of a fish, the King, being bewildered, asked Him: Who are You, sir? You simply bewilder us.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Captivated by the fish that spoke these sweet words, the King asked: Who are you, bewildering me in the form of a fish?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.26

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నైవంవీర్యో జలచరో ద‍ృష్టోఽస్మాభి: శ్రుతోఽపి వా । యో భవాన్ యోజనశతమహ్నాభివ్యానశే సర: ॥ ౨౬ ॥
naivaṁ vīryo jalacaro
[naivam veeryo jalacharo]
dṛṣṭo ’smābhiḥ śruto ’pi vā
[drishto ’smaabhih shruto ’pi vaa]
yo bhavān yojana-śatam
[yo bhavaan yojana-shatam]
ahnābhivyānaśe saraḥ
[ahnaabhivyaanashe sarah]
Word-for-word
na — not evam — thus vīryaḥ — powerful jala-caraḥ — aquatic dṛṣṭaḥ — seen asmābhiḥ — by us śrutaḥ api — nor heard of vā — either yaḥ — who bhavān — Your Lordship yojana-śatam — hundreds of miles ahnā — in one day abhivyānaśe — expanding saraḥ — water.
Blended reading (Sanskrit + English inline)
naivaṁ vīryo jalacaro
na
not
evam
thus
vīryaḥ
powerful
jala-caraḥ
aquatic
dṛṣṭo ’smābhiḥ śruto ’pi vā
dṛṣṭaḥ
seen
yo bhavān yojana-śatam
asmābhiḥ
by us
śrutaḥ api
nor heard of
vā
either
ahnābhivyānaśe saraḥ
yaḥ
who
bhavān
Your Lordship
yojana-śatam
hundreds of miles
ahnā
in one day
abhivyānaśe
expanding
saraḥ
water.
My Lord, in one day You have expanded Yourself for hundreds of miles, covering the water of the river and the ocean. Before this I had never seen or heard of such an aquatic animal.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In one day you have expanded yourself a hundreds of yojanas in the water. Before this time I had never seen or heard of such a strong fish.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.27

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నూనం త్వం భగవాన్ సాక్షాద్ధరిర్నారాయణోఽవ్యయ: । అనుగ్రహాయ భూతానాం ధత్సే రూపం జలౌకసామ్ ॥ ౨౭ ॥
nūnaṁ tvaṁ bhagavān sākṣād
[noonam tvam bhagavaan saakshaad]
dharir nārāyaṇo ’vyayaḥ
[dharir naaraayano ’vyayah]
anugrahāya bhūtānāṁ
[anugrahaaya bhootaanaam]
dhatse rūpaṁ jalaukasām
[dhatse roopam jalaukasaam]
Word-for-word
nūnam — certainly tvam — You (are) bhagavān — the Supreme Personality of Godhead sākṣāt — directly hariḥ — the Lord nārāyaṇaḥ — the Personality of Godhead avyayaḥ — inexhaustible anugrahāya — to show mercy bhūtānām — to all living entities dhatse — You have assumed rūpam — a form jala-okasām — like an aquatic.
Blended reading (Sanskrit + English inline)
nūnaṁ tvaṁ bhagavān sākṣād
nūnam
certainly
tvam
You (are)
bhagavān
the Supreme Personality of Godhead
sākṣāt
directly
dharir nārāyaṇo ’vyayaḥ
hariḥ
the Lord
nārāyaṇaḥ
the Personality of Godhead
avyayaḥ
inexhaustible
anugrahāya bhūtānāṁ
anugrahāya
to show mercy
bhūtānām
to all living entities
dhatse rūpaṁ jalaukasām
dhatse
You have assumed
rūpam
a form
jala-okasām
like an aquatic.
My Lord, You are certainly the inexhaustible Supreme Personality of Godhead, Nārāyaṇa, Śrī Hari. It is to show Your mercy to the living entities that You have now assumed the form of an aquatic.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You are certainly the inexhaustible Supreme Lord Nārāyaṇa. To show your mercy to the living entities you have now assumed the form of an aquatic.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.28

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నమస్తే పురుషశ్రేష్ఠ స్థిత్యుత్పత్త్యప్యయేశ్వర । భక్తానాం న: ప్రపన్నానాం ముఖ్యో హ్యాత్మగతిర్విభో ॥ ౨౮ ॥
namas te puruṣa-śreṣṭha
[namas te purusha-shreshtha]
sthity-utpatty-apyayeśvara
[sthity-utpatty-apyayeshvara]
bhaktānāṁ naḥ prapannānāṁ
[bhaktaanaam nah prapannaanaam]
mukhyo hy ātma-gatir vibho
[mukhyo hy aatma-gatir vibho]
Word-for-word
namaḥ — I offer my respectful obeisances te — unto You puruṣa-śreṣṭha — the best of all living entities, the best of all enjoyers sthiti — of maintenance utpatti — creation apyaya — and destruction īśvara — the Supreme Lord bhaktānām — of Your devotees naḥ — like us prapannānām — those who are surrendered mukhyaḥ — the supreme hi — indeed ātma-gatiḥ — the supreme destination vibho — Lord Viṣṇu.
Blended reading (Sanskrit + English inline)
namas te puruṣa-śreṣṭha
namaḥ
I offer my respectful obeisances
te
unto You
puruṣa-śreṣṭha
the best of all living entities, the best of all enjoyers
sthiti
of maintenance
sthity-utpatty-apyayeśvara
utpatti
creation
apyaya
and destruction
īśvara
the Supreme Lord
bhaktānāṁ naḥ prapannānāṁ
bhaktānām
of Your devotees
naḥ
like us
prapannānām
those who are surrendered
mukhyo hy ātma-gatir vibho
mukhyaḥ
the supreme
hi
indeed
ātma-gatiḥ
the supreme destination
vibho
Lord Viṣṇu.
O my Lord, master of creation, maintenance and annihilation, O best of enjoyers, Lord Viṣṇu, You are the leader and destination of surrendered devotees like us. Therefore let me offer my respectful obeisances unto You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord! Master of creation, maintenance and annihilation! O best of enjoyers! Lord Viṣṇu! Since you are the shelter of the jīvas, you are the master of us surrendered devotees. Therefore let me offer my respectful obeisances unto you. You are the shelter of the jīvas. Because of this you are the Lord (mukhyaḥ).
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.29

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సర్వే లీలావతారాస్తే భూతానాం భూతిహేతవ: । జ్ఞాతుమిచ్ఛామ్యదో రూపం యదర్థం భవతా ధృతమ్ ॥ ౨౯ ॥
sarve līlāvatārās te
[sarve leelaavataaraas te]
bhūtānāṁ bhūti-hetavaḥ
[bhootaanaam bhooti-hetavah]
jṣātum icchāmy ado rūpaṁ
[jshaatum ichchaamy ado roopam]
yad-arthaṁ bhavatā dhṛtam
[yad-artham bhavataa dhritam]
Word-for-word
sarve — everything līlā — pastimes avatārāḥ — incarnations te — of Your Lordship bhūtānām — of all living entities bhūti — of a flourishing condition hetavaḥ — the causes jṣātum — to know icchāmi — I wish adaḥ — this rūpam — form yat-artham — for what purpose bhavatā — by Your Lordship dhṛtam — assumed.
Blended reading (Sanskrit + English inline)
sarve līlāvatārās te
sarve
everything
līlā
pastimes
avatārāḥ
incarnations
te
of Your Lordship
bhūtānāṁ bhūti-hetavaḥ
bhūtānām
of all living entities
bhūti
of a flourishing condition
hetavaḥ
the causes
jṣātum icchāmy ado rūpaṁ
jṣātum
to know
icchāmi
I wish
adaḥ
this
rūpam
form
yad-arthaṁ bhavatā dhṛtam
yat-artham
for what purpose
bhavatā
by Your Lordship
dhṛtam
assumed.
All Your pastimes and incarnations certainly appear for the welfare of all living entities. Therefore, my Lord, I wish to know the purpose for which You have assumed this form of a fish.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All your pastimes and incarnations certainly appear for the welfare of all living entities. Therefore, my Lord, I wish to know the purpose for which you have assumed this form of a fish.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.30

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న తేఽరవిన్దాక్ష పదోపసర్పణం మృషా భవేత్ సర్వసుహృత్ప్రియాత్మన: । యథేతరేషాం పృథగాత్మనాం సతా- మదీద‍ృశో యద్ వపురద్భ‍ుతం హి న: ॥ ౩౦ ॥
na te ’ravindākṣa padopasarpaṇaṁ
[na te ’ravindaaksha padopasarpanam]
mṛṣā bhavet sarva-suhṛt-priyātmanaḥ
[mrishaa bhavet sarva-suhrit-priyaatmanah]
yathetareṣāṁ pṛthag-ātmanāṁ satām
[yathetareshaam prithag-aatmanaam sataam]
adīdṛśo yad vapur adbhutaṁ hi naḥ
[adeedrisho yad vapur adbhutam hi nah]
Word-for-word
na — never te — of Your Lordship aravinda-akṣa — My Lord, whose eyes are like the petals of a lotus pada-upasarpaṇam — worship of the lotus feet mṛṣā — useless bhavet — can become sarva-suhṛt — the friend of everyone priya — dear to everyone ātmanaḥ — the Supersoul of everyone yathā — as itareṣām — of others (the demigods) pṛthak-ātmanām — living entities who have material bodies different from the soul satām — of those who are spiritually fixed adīdṛśaḥ — You have manifested yat — that vapuḥ — body adbhutam — wonderful hi — indeed naḥ — unto us.
Blended reading (Sanskrit + English inline)
na te ’ravindākṣa padopasarpaṇaṁ
na
never
te
of Your Lordship
aravinda-akṣa
My Lord, whose eyes are like the petals of a lotus
pada-upasarpaṇam
worship of the lotus feet
mṛṣā bhavet sarva-suhṛt-priyātmanaḥ
mṛṣā
useless
bhavet
can become
sarva-suhṛt
the friend of everyone
priya
dear to everyone
ātmanaḥ
the Supersoul of everyone
yathetareṣāṁ pṛthag-ātmanāṁ satām
yathā
as
itareṣām
of others (the demigods)
pṛthak-ātmanām
living entities who have material bodies different from the soul
satām
of those who are spiritually fixed
adīdṛśo yad vapur adbhutaṁ hi naḥ
adīdṛśaḥ
You have manifested
yat
that
vapuḥ
body
adbhutam
wonderful
hi
indeed
naḥ
unto us.
O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish.
Purport

The demigods like Indra, Candra and Sūrya are ordinary living entities who are differentiated parts and parcels of the Supreme Personality of Godhead. The Lord expands Himself through the living beings ( nityo nityānāṁ cetanaś cetanānām ( Kaṭha Upaniṣad 2.2.13). His personal viṣṇu-tattva forms, which are all spiritual, are called svāṁśa, and the living entities who are differentiated parts are called vibhinnāṁśa. Some of the vibhinnāṁśa forms are spiritual, and some are a combination of matter and spirit. The conditioned souls in the material world are different from their external bodies made of material energy. Thus the demigods living in the upper planetary systems and the living entities living in the lower planetary system are of the same nature. Nonetheless, those living as human beings on this planet are sometimes attracted to worshiping the demigods in the higher planetary systems. Such worship is temporary. As the human beings on this planet have to change their bodies ( tathā dehāntara-prāptiḥ ), the living entities known as Indra, Candra, Varuṇa and so on will also have to change their bodies in due course of time. As stated 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.” Kāmais tais tair hṛta jṣānāḥ prapadyante ’nya-devatāḥ: those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareṣāṁ pṛthag-ātmanāṁ satām, padopasarpaṇaṁ mṛṣā bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a slight attempt to worship the Supreme Personality of Godhead is a permanent asset. Therefore, as recommended in Śrīmad-Bhāgavatam, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ. One should take to the worship of the lotus feet of Hari, even if this means giving up the so-called occupational duty assigned because of the particular body one has accepted. Because worship in terms of the body is temporary, it does not bear any permanent fruit. But worship of the Supreme Personality of Godhead gives immense benefit.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O my Lord, possessing eyes like the petals of a lotus! You are the dear soul and friend of everyone. Worship of your lotus feet is never useless like worshiping devatās who have the covering of a material body. You have shown this astonishing form for your devotees. The devatās have bodies which are different from their souls (pṛthagātmānām). You are not like that, since your soul is not different from your body. For delivering your devotees (satām) you have shown this form. Another version has pṛthag-ātmano ‘satām: it is not useless like worship of devatās by an ordinary man with body separate from the soul.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.31

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శ్రీశుక ఉవాచ ఇతి బ్రువాణం నృపతిం జగత్పతి: సత్యవ్రతం మత్స్యవపుర్యుగక్షయే । విహర్తుకామ: ప్రలయార్ణవేఽబ్రవీ- చ్చికీర్షురేకాన్తజనప్రియ: ప్రియమ్ ॥ ౩౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
iti bruvāṇaṁ nṛpatiṁ jagat-patiḥ
[iti bruvaanam nripatim jagat-patih]
satyavrataṁ matsya-vapur yuga-kṣaye
[satyavratam matsya-vapur yuga-kshaye]
vihartu-kāmaḥ pralayārṇave ’bravīc
[vihartu-kaamah pralayaarnave ’braveech]
cikīrṣur ekānta-jana-priyaḥ priyam
[chikeershur ekaanta-jana-priyah priyam]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus bruvāṇam — speaking like that nṛpatim — unto the King jagat-patiḥ — the master of the entire universe satyavratam — unto Satyavrata matsya-vapuḥ — the Lord, who had assumed the form of a fish yuga-kṣaye — at the end of a yuga vihartu-kāmaḥ — to enjoy His own pastimes pralaya-arṇave — in the water of inundation abravīt — said cikīrṣuḥ — desiring to do ekānta-jana-priyaḥ — most beloved by the devotees priyam — something very beneficial.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
iti bruvāṇaṁ nṛpatiṁ jagat-patiḥ
iti
thus
bruvāṇam
speaking like that
nṛpatim
unto the King
jagat-patiḥ
the master of the entire universe
satyavrataṁ matsya-vapur yuga-kṣaye
satyavratam
unto Satyavrata
matsya-vapuḥ
the Lord, who had assumed the form of a fish
yuga-kṣaye
at the end of a yuga
vihartu-kāmaḥ pralayārṇave ’bravīc
vihartu-kāmaḥ
to enjoy His own pastimes
pralaya-arṇave
in the water of inundation
abravīt
said
cikīrṣur ekānta-jana-priyaḥ priyam
cikīrṣuḥ
desiring to do
ekānta-jana-priyaḥ
most beloved by the devotees
priyam
something very beneficial.
Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Personality of Godhead, who at the end of the yuga had assumed the form of a fish to benefit His devotee and enjoy His pastimes in the water of inundation, responded as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Lord, dear to the dedicated devotees, who at the end of the yuga had assumed the form of a fish to enjoy his pastimes in the water of inundation, desiring to benefit his devotee, responded as follows.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.24.32

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శ్రీభగవానువాచ సప్తమే హ్యద్యతనాదూర్ధ్వమహన్యేతదరిందమ । నిమఙ్‌క్ష్యత్యప్యయామ్భోధౌ త్రైలోక్యం భూర్భువాదికమ్ ॥ ౩౨ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
saptame hy adyatanād ūrdhvam
[saptame hy adyatanaad oordhvam]
ahany etad arindama
[ahany etad arindama]
nimaṅkṣyaty apyayāmbhodhau
[nimankshyaty apyayaambhodhau]
trailokyaṁ bhūr-bhuvādikam
[trailokyam bhoor-bhuvaadikam]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said saptame — on the seventh hi — indeed adyatanāt — from today ūrdhvam — forward ahani — on the day etat — this creation arimdama — O King who can subdue your enemies nimaṅkṣyati — shall be inundated apyaya-ambhodhau — in the ocean of destruction trailokyam — the three lokas bhūḥ-bhuva-ādikam — namely Bhūrloka, Bhuvarloka and Svarloka.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
saptame hy adyatanād ūrdhvam
saptame
on the seventh
hi
indeed
adyatanāt
from today
ūrdhvam
forward
ahany etad arindama
ahani
on the day
etat
this creation
arimdama
O King who can subdue your enemies
nimaṅkṣyaty apyayāmbhodhau
nimaṅkṣyati
shall be inundated
apyaya-ambhodhau
in the ocean of destruction
trailokyaṁ bhūr-bhuvādikam
trailokyam
the three lokas
bhūḥ-bhuva-ādikam
namely Bhūrloka, Bhuvarloka and Svarloka.
The Supreme Personality of Godhead said: O King, who can subdue your enemies, on the seventh day from today the three worlds — Bhūḥ, Bhuvaḥ and Svaḥ — will all merge into the water of inundation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: O King, subduer of your enemies! On the seventh day from today the three worlds—Bhūḥ, Bhuvaḥ and Svaḥ—will all merge into the water of inundation.
Related lectures
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Śrīmad-Bhāgavatam 8.24.33

↗
త్రిలోక్యాం లీయమానాయాం సంవర్తామ్భసి వై తదా । ఉపస్థాస్యతి నౌ: కాచిద్ విశాలా త్వాం మయేరితా ॥ ౩౩ ॥
tri-lokyāṁ līyamānāyāṁ
[tri-lokyaam leeyamaanaayaam]
saṁvartāmbhasi vai tadā
[samvartaambhasi vai tadaa]
upasthāsyati nauḥ kācid
[upasthaasyati nauh kaachid]
viśālā tvāṁ mayeritā
[vishaalaa tvaam mayeritaa]
Word-for-word
tri-lokyām — the three lokas līyamānāyām — upon being merged saṁvarta-ambhasi — in the water of destruction vai — indeed tadā — at that time upasthāsyati — will appear nauḥ — boat kācit — one viśālā — very big tvām — unto you mayā — by Me īritā — sent.
Blended reading (Sanskrit + English inline)
tri-lokyāṁ līyamānāyāṁ
tri-lokyām
the three lokas
līyamānāyām
upon being merged
saṁvartāmbhasi vai tadā
saṁvarta-ambhasi
in the water of destruction
vai
indeed
tadā
at that time
upasthāsyati nauḥ kācid
upasthāsyati
will appear
nauḥ
boat
kācit
one
viśālā tvāṁ mayeritā
viśālā
very big
tvām
unto you
mayā
by Me
īritā
sent.
When all the three worlds merge into the water, a large boat sent by Me will appear before you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When all the three worlds merge into the water, a large boat sent by me for you will appear.
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Śrīmad-Bhāgavatam 8.24.34-35

↗
త్వం తావదోషధీ: సర్వా బీజాన్యుచ్చావచాని చ । సప్తర్షిభి: పరివృత: సర్వసత్త్వోపబృంహిత: ॥ ౩౪ ॥ ఆరుహ్య బృహతీం నావం విచరిష్యస్యవిక్లవ: । ఏకార్ణవే నిరాలోకే ఋషీణామేవ వర్చసా ॥ ౩౫ ॥
tvaṁ tāvad oṣadhīḥ sarvā
[tvam taavad oshadheeh sarvaa]
bījāny uccāvacāni ca
[beejaany uchchaavachaani cha]
saptarṣibhiḥ parivṛtaḥ
[saptarshibhih parivritah]
sarva-sattvopabṛṁhitaḥ
[sarva-sattvopabrimhitah]
āruhya bṛhatīṁ nāvaṁ
[aaruhya brihateem naavam]
vicariṣyasy aviklavaḥ
[vicharishyasy aviklavah]
ekārṇave nirāloke
[ekaarnave niraaloke]
ṛṣīṇām eva varcasā
[risheenaam eva varchasaa]
Word-for-word
tvam — you tāvat — until that time oṣadhīḥ — herbs sarvāḥ — all kinds of bījāni — seeds ucca-avacāni — lower and higher ca — and sapta-ṛṣibhiḥ — by the seven ṛṣis parivṛtaḥ — surrounded sarva-sattva — all kinds of living entities upabṛṁhitaḥ — surrounded by āruhya — getting on bṛhatīm — very large nāvam — boat vicariṣyasi — shall travel aviklavaḥ — without moroseness eka-arṇave — in the ocean of inundation nirāloke — without being illuminated ṛṣīṇām — of the great ṛṣis eva — indeed varcasā — by the effulgence.
Blended reading (Sanskrit + English inline)
tvaṁ tāvad oṣadhīḥ sarvā
tvam
you
tāvat
until that time
oṣadhīḥ
herbs
sarvāḥ
all kinds of
bījāny uccāvacāni ca
bījāni
seeds
ucca-avacāni
lower and higher
ca
and
saptarṣibhiḥ parivṛtaḥ
sapta-ṛṣibhiḥ
by the seven ṛṣis
parivṛtaḥ
surrounded
sarva-sattvopabṛṁhitaḥ
sarva-sattva
all kinds of living entities
upabṛṁhitaḥ
surrounded by
āruhya bṛhatīṁ nāvaṁ
āruhya
getting on
bṛhatīm
very large
nāvam
boat
vicariṣyasy aviklavaḥ
vicariṣyasi
shall travel
aviklavaḥ
without moroseness
ekārṇave nirāloke
eka-arṇave
in the ocean of inundation
nirāloke
without being illuminated
ṛṣīṇām eva varcasā
ṛṣīṇām
of the great ṛṣis
eva
indeed
varcasā
by the effulgence.
Thereafter, O King, you shall collect all types of herbs and seeds and load them on that great boat. Then, accompanied by the seven ṛṣis and surrounded by all kinds of living entities, you shall get aboard that boat, and without moroseness you shall easily travel with your companions on the ocean of inundation, the only illumination being the effulgence of the great ṛṣis.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, you should collect all types of herbs and seeds of higher and lower species, and accompanied by the seven sages and surrounded by all kinds of living entities, you should get aboard that huge boat, and without distress you shall easily travel on the dark ocean of inundation by the light from the effulgent sages. Gathering (verb should be supplied) all herbs, accompanied by the chief living entities (sattva) and with Kaśyapa, Manu and their associates, you will move about by the light from the sages.
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Śrīmad-Bhāgavatam 8.24.36

↗
దోధూయమానాం తాం నావం సమీరేణ బలీయసా । ఉపస్థితస్య మే శ‍ృఙ్గే నిబధ్నీహి మహాహినా ॥ ౩౬ ॥
dodhūyamānāṁ tāṁ nāvaṁ
[dodhooyamaanaam taam naavam]
samīreṇa balīyasā
[sameerena baleeyasaa]
upasthitasya me śṛṅge
[upasthitasya me shringe]
nibadhnīhi mahāhinā
[nibadhneehi mahaahinaa]
Word-for-word
dodhūyamānām — being tossed about tām — that nāvam — boat samīreṇa — by the wind balīyasā — very powerful upasthitasya — situated nearby me — of Me śṛṅge — to the horn nibadhnīhi — bind mahā-ahinā — by the large serpent (Vāsuki).
Blended reading (Sanskrit + English inline)
dodhūyamānāṁ tāṁ nāvaṁ
dodhūyamānām
being tossed about
tām
that
nāvam
boat
samīreṇa balīyasā
samīreṇa
by the wind
balīyasā
very powerful
upasthitasya me śṛṅge
upasthitasya
situated nearby
me
of Me
śṛṅge
to the horn
nibadhnīhi mahāhinā
nibadhnīhi
bind
mahā-ahinā
by the large serpent (Vāsuki).
Then, as the boat is tossed about by the powerful winds, attach the vessel to My horn by means of the great serpent Vāsuki, for I shall be present by your side.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then, as the boat is tossed about by the powerful winds, attach the vessel to my horn by means of the great serpent Vāsuki, for I shall be present by your side. I will be there in the form of a fish. The snake is Vāsuki.
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Śrīmad-Bhāgavatam 8.24.37

↗
అహం త్వామృషిభి: సార్ధం సహనావముదన్వతి । వికర్షన్ విచరిష్యామి యావద్ బ్రాహ్మీ నిశా ప్రభో ॥ ౩౭ ॥
ahaṁ tvām ṛṣibhiḥ sārdhaṁ
[aham tvaam rishibhih saardham]
saha-nāvam udanvati
[saha-naavam udanvati]
vikarṣan vicariṣyāmi
[vikarshan vicharishyaami]
yāvad brāhmī niśā prabho
[yaavad braahmee nishaa prabho]
Word-for-word
aham — I tvām — unto you ṛṣibhiḥ — with all the saintly persons sārdham — all together saha — with nāvam — the boat udanvati — in the water of devastation vikarṣan — contacting vicariṣyāmi — I shall travel yāvat — as long as brāhmī — pertaining to Lord Brahmā niśā — night prabho — O King.
Blended reading (Sanskrit + English inline)
ahaṁ tvām ṛṣibhiḥ sārdhaṁ
aham
I
tvām
unto you
ṛṣibhiḥ
with all the saintly persons
sārdham
all together
saha-nāvam udanvati
saha
with
nāvam
the boat
udanvati
in the water of devastation
vikarṣan vicariṣyāmi
vikarṣan
contacting
vicariṣyāmi
I shall travel
yāvad brāhmī niśā prabho
yāvat
as long as
brāhmī
pertaining to Lord Brahmā
niśā
night
prabho
O King.
Pulling the boat, with you and all the ṛṣis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā’s slumber is over.
Purport

This particular devastation actually took place not during the night of Lord Brahmā but during his day, for it was during the time of Cākṣuṣa Manu. Brahmā’s night takes place when Brahmā goes to sleep, but in the daytime there are fourteen Manus, one of whom is Cākṣuṣa Manu. Therefore, Śrīla Viśvanātha Cakravartī Ṭhākura comments that although it was daytime for Lord Brahmā, Brahmā felt sleepy for a short time by the supreme will of the Lord. This short period is regarded as Lord Brahmā’s night. This has been elaborately discussed by Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta. The following is a summary of his analysis. Because Agastya Muni cursed Svāyambhuva Manu, during the time of Svāyambhuva Manu a devastation took place. This devastation is mentioned in the Matsya Purāṇa. During the time of Cākṣuṣa Manu, by the supreme will of the Lord, there was suddenly another pralaya, or devastation. This is mentioned by Mārkaṇḍeya Ṛṣi in the Viṣṇu-dharmottara. At the end of Manu’s time there is not necessarily a devastation, but at the end of the Cākṣuṣa- manvantara, the Supreme Personality of Godhead, by His illusory energy, wanted to show Satyavrata the effects of devastation. Śrīla Śrīdhara Svāmī also agrees with this opinion. The Laghu-bhāgavatāmṛta says:

madhye manvantarasyaiva muneḥ śāpān manuṁ prati pralayo ’sau babhūveti purāṇe kvacid īryate

ayam ākasmiko jātaś cākṣuṣasyāntare manoḥ pralayaḥ padmanābhasya līlayeti ca kutracit

sarva-manvantarasyānte pralayo niścitaṁ bhavet viṣṇu-dharmottare tv etat mārkaṇḍeyeṇa bhāṣitam

manor ante layo nāsti manave ’darśi māyayā viṣṇuneti bruvāṇais tu svāmibhir naiṣa manyate

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Pulling the boat, with you and all the sages in it, O King, I shall travel in the water of devastation until the night of Brahmā is over. Here it mentions the night of Brahmā. Though it was Cākṣuṣa Manvantara within the day of Brahmā, by the Lord’s will an untimely devastation occurred. Since the flood covered the three worlds and appeared like the nightly devastation, Brahmā went to sleep without worry for some time, following the desire of the Lord to have pastimes. Thus the words “Brahmā’s night” are taken in a secondary sense. This is the explanation of the Sandarbha, following Laghu-bhāgavatāmṛta. Moreover it is said: madhye manvantarasyaiva muneḥ śāpān manuṁ prati | pralayo’sau babhūveti purāṇe kvacid īryate ||18|| ayam ākasmiko jātaś cākṣuṣasyāntare manoḥ | pralayaḥ padmanābhasya līlayeti ca kutracit ||19|| It is mentioned in the Matsya Purāṇa that there was a pralaya during his period because of curse of a sage upon Svāyambhuva. It is mentioned in the Viṣṇu-dharmottara that by the will of the Lord there was a sudden deluge during the reign of Cakṣusa Manu. Laghu-bhāgavatāmṛta One should accept that a devastation did take place, otherwise there would have been no creation of population by Dakṣa after that time. cākṣuṣe tv antare prāpte prāk-sarge kāla-vidrute yaḥ sasarja prajā iṣṭāḥ sa dakṣo daiva-coditaḥ His previous body had been destroyed, but he, the same Dakṣa, inspired by the supreme will, created all the desired living entities in the Cākṣuṣa Manvantara. SB 4.30.49 This is not contrary to the four types of devastation [Note: The four types of destruction are nitya (constant change), naimittika (destruction at end of Brahmā’s day), prākṛtika (destruction at end of Brahmā’s life) and ātyantika (destruction of ahaṅkāra). These are described in SB 12.4.] since this is a secondary devastation within the day of Brahmā. The lifting of the earth and killing of Hiraṇyākṣa by Varāha took place after the devastation during Cākṣuṣa Manvantara, since it was impossible for Hiraṇyākṣa to be born at the beginning of Svāyambhuva Manvantara when the earth was first lifted by Varāha. uttānapāda-vaṁśyānāṁ tanayasya pracetasām | dakṣasyaiva ditiḥ putrī hiraṇākṣo diteḥ sutaḥ ||15|| Dakṣa was the son of the Pracetas in the lineage of Uttānapāda. Dakṣa’s daughter was Diti. Hiraṇyakṣa was the son of Diti. kalpārambhe tadā nāsti sutotpattir manor api | kvāsau prācetaso dakṣaḥ kva ditiḥ kva diteḥ ||16|| At the beginning of the first kalpa of Brahmā Svāyambhuva had produced no sons. Thus the Pracetas, Dakṣa, Diti and Hiraṇyakṣa could not have existed then. ataḥ kāla-dvayodbhūtaṁ śrī-varāhasya ceṣṭitam | ekatraivāha maitreyaḥ kṣattuḥ praśnānurodhataḥ ||17|| The truth has been discerned in this way. Thus Maitreya, on being asked by Vidura, narrated the activities of both appearances of Varāha in one story. Laghu-bhāgavatāmṛta Thus Śukadeva has merged the two stories of Matsya into one without distinguishing the two different appearances. However, the first appearance was to save the Vedas and his other appearance within the hand of Satyavrata was during Cākṣuṣa Manvantara. Suta also lists the Cākṣuṣa Matsya in his narration of the avatāras. rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave nāvy āropya mahī-mayyām apād vaivasvataṁ manum When there was a complete inundation during the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him on a boat. [Note: The commentary on this verse mentions that after every Manvantara there is a devastation. Matsya appears after every devastation.] SB 1.3.15 Śrīdhara Svāmī however says that the Lord showed a devastation to Satyavrata to give instructions of knowledge, in the manner that a devastation was shown to Mārkanḍeya through illusion to give detachment, since the devastation cannot be a mahākalpa devastation because the earth does not remain at that time, and it cannot be a daily devastation because the devastation appeared suddenly without the Sāṁvartika rain. Matsya said it would happen in seven days time.
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Śrīmad-Bhāgavatam 8.24.38

↗
మదీయం మహిమానం చ పరం బ్రహ్మేతి శబ్దితమ్ । వేత్స్యస్యనుగృహీతం మే సమ్ప్రశ్నైర్వివృతం హృది ॥ ౩౮ ॥
madīyaṁ mahimānaṁ ca
[madeeyam mahimaanam cha]
paraṁ brahmeti śabditam
[param brahmeti shabditam]
vetsyasy anugṛhītaṁ me
[vetsyasy anugriheetam me]
sampraśnair vivṛtaṁ hṛdi
[samprashnair vivritam hridi]
Word-for-word
madīyam — pertaining to Me mahimānam — glories ca — and param brahma — the Supreme Brahman, the Absolute Truth iti — thus śabditam — celebrated vetsyasi — you shall understand anugṛhītam — being favored me — by Me sampraśnaiḥ — by inquiries vivṛtam — thoroughly explained hṛdi — within the heart.
Blended reading (Sanskrit + English inline)
madīyaṁ mahimānaṁ ca
madīyam
pertaining to Me
mahimānam
glories
ca
and
paraṁ brahmeti śabditam
param brahma
the Supreme Brahman, the Absolute Truth
iti
thus
vetsyasy anugṛhītaṁ me
sampraśnair vivṛtaṁ hṛdi
śabditam
celebrated
vetsyasi
you shall understand
anugṛhītam
being favored
me
by Me
sampraśnaiḥ
by inquiries
vivṛtam
thoroughly explained
hṛdi
within the heart.
You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. Thus you will know everything about Me.
Purport

As stated in Bhagavad-gītā (15.15) , sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jṣānam apohanaṁ ca: the Supreme Personality of Godhead, Paramātmā, is situated in everyone’s heart, and from Him come remembrance, knowledge and forgetfulness. The Lord reveals Himself in proportion to one’s surrender to Him. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. In responsive cooperation, the Lord reveals Himself in proportion to one’s surrender. That which is revealed to one who fully surrenders is different from what is revealed to one who surrenders partially. Everyone naturally surrenders to the Supreme Personality of Godhead, either directly or indirectly. The conditioned soul surrenders to the laws of nature in material existence, but when one fully surrenders to the Lord, material nature does not act upon him. Such a fully surrendered soul is favored by the Supreme Personality of Godhead directly. Mām eva ye prapadyante māyām etāṁ taranti te . One who has fully surrendered to the Lord has no fear of the modes of material nature, for everything is but an expansion of the Lord’s glories ( sarvaṁ khalv idaṁ brahma ), and these glories are gradually revealed and realized. The Lord is the supreme purifier ( paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ). The more one is purified and the more he wants to know about the Supreme, the more the Lord reveals to him. Full knowledge of Brahman, Paramātmā and Bhagavān is revealed to the pure devotees. The Lord says in Bhagavad-gītā (10.11) :

teṣām evānukampārtham aham ajṣāna-jaṁ tamaḥ nāśayāmy ātma-bhāvastho jṣāna-dīpena bhāsvatā

“Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers. Let us return to the topic. Since you associate with ātmārāmas, the desire to experience Brahman arises in your heart. By my mercy, that desire will be fulfilled. That is expressed in this verse. You will realize that power of mine indicated by the word Brahman which is one of my qualities, the all-pervading form without qualities. This will be revealed to you by my mercy. What is the need to endeavor for jṣāna, since it is possible for me to give it, because that Brahman belongs to me? “By what method will you be merciful to me?” By your questions and my answers to you, it will be disclosed in your heart. Brahman, which cannot be defined even by me, will be understood by your strength. Just as I give perception of material objects to the jīvas by creating intelligence and senses, I will give you your own ability to perceive Brahman.
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Śrīmad-Bhāgavatam 8.24.39

↗
ఇత్థమాదిశ్య రాజానం హరిరన్తరధీయత । సోఽన్వవైక్షత తం కాలం యం హృషీకేశ ఆదిశత్ ॥ ౩౯ ॥
ittham ādiśya rājānaṁ
[ittham aadishya raajaanam]
harir antaradhīyata
[harir antaradheeyata]
so ’nvavaikṣata taṁ kālaṁ
[so ’nvavaikshata tam kaalam]
yaṁ hṛṣīkeśa ādiśat
[yam hrisheekesha aadishat]
Word-for-word
ittham — as aforementioned ādiśya — instructing rājānam — the King (Satyavrata) hariḥ — the Supreme Personality of Godhead antaradhīyata — disappeared from that place saḥ — he (the King) anvavaikṣata — began to wait for tam kālam — that time yam — which hṛṣīka-īśaḥ — Lord Hṛṣīkeśa, the master of all the senses ādiśat — instructed.
Blended reading (Sanskrit + English inline)
ittham ādiśya rājānaṁ
ittham
as aforementioned
ādiśya
instructing
rājānam
the King (Satyavrata)
harir antaradhīyata
hariḥ
the Supreme Personality of Godhead
antaradhīyata
disappeared from that place
so ’nvavaikṣata taṁ kālaṁ
saḥ
he (the King)
anvavaikṣata
began to wait for
tam kālam
that time
yaṁ hṛṣīkeśa ādiśat
yam
which
hṛṣīka-īśaḥ
Lord Hṛṣīkeśa, the master of all the senses
ādiśat
instructed.
After thus instructing the King, the Supreme Personality of Godhead immediately disappeared. Then King Satyavrata began to wait for that time of which the Lord had instructed.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After thus instructing the King, the Lord disappeared. Then King Satyavrata began to wait for the time which the Lord had indicated.
Related lectures
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Śrīmad-Bhāgavatam 8.24.40

↗
ఆస్తీర్య దర్భాన్ ప్రాక్కూలాన్ రాజర్షి: ప్రాగుదఙ్‌ముఖ: । నిషసాద హరే: పాదౌ చిన్తయన్ మత్స్యరూపిణ: ॥ ౪౦ ॥
āstīrya darbhān prāk-kūlān
[aasteerya darbhaan praak-koolaan]
rājarṣiḥ prāg-udaṅ-mukhaḥ
[raajarshih praag-udan-mukhah]
niṣasāda hareḥ pādau
[nishasaada hareh paadau]
cintayan matsya-rūpiṇaḥ
[chintayan matsya-roopinah]
Word-for-word
āstīrya — spreading darbhān — kuśa grass prāk-kūlān — the upper portion facing east rāja-ṛṣiḥ — Satyavrata, the saintly King prāk-udak-mukhaḥ — looking toward the northeast (īśāna) niṣasāda — sat down hareḥ — of the Supreme Personality of Godhead pādau — upon the lotus feet cintayan — meditating matsya-rūpiṇaḥ — who had assumed the form of a fish.
Blended reading (Sanskrit + English inline)
āstīrya darbhān prāk-kūlān
āstīrya
spreading
darbhān
kuśa grass
prāk-kūlān
the upper portion facing east
rājarṣiḥ prāg-udaṅ-mukhaḥ
rāja-ṛṣiḥ
Satyavrata, the saintly King
prāk-udak-mukhaḥ
looking toward the northeast (īśāna)
niṣasāda hareḥ pādau
niṣasāda
sat down
hareḥ
of the Supreme Personality of Godhead
pādau
upon the lotus feet
cintayan matsya-rūpiṇaḥ
cintayan
meditating
matsya-rūpiṇaḥ
who had assumed the form of a fish.
After spreading kuśa with its tips pointing east, the saintly King, himself facing the northeast, sat down on the grass and began to meditate upon the Supreme Personality of Godhead, Viṣṇu, who had assumed the form of a fish.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After spreading kuśa with its tips pointing east, the saintly King, facing the northeast, sat down on the grass and began to meditate upon the Lord in the form of a fish. He faced in the north-eastern direction.
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Śrīmad-Bhāgavatam 8.24.41

↗
తత: సముద్ర ఉద్వేల: సర్వత: ప్లావయన్ మహీమ్ । వర్ధమానో మహామేఘైర్వర్షద్భ‍ి: సమద‍ృశ్యత ॥ ౪౧ ॥
tataḥ samudra udvelaḥ
[tatah samudra udvelah]
sarvataḥ plāvayan mahīm
[sarvatah plaavayan maheem]
vardhamāno mahā-meghair
[vardhamaano mahaa-meghair]
varṣadbhiḥ samadṛśyata
[varshadbhih samadrishyata]
Word-for-word
tataḥ — thereafter samudraḥ — the ocean udvelaḥ — overflowing sarvataḥ — everywhere plāvayan — inundating mahīm — the earth vardhamānaḥ — increasing more and more mahā-meghaiḥ — by gigantic clouds varṣadbhiḥ — incessantly pouring rain samadṛśyata — King Satyavrata saw it.
Blended reading (Sanskrit + English inline)
tataḥ samudra udvelaḥ
tataḥ
thereafter
samudraḥ
the ocean
udvelaḥ
overflowing
sarvataḥ plāvayan mahīm
sarvataḥ
everywhere
plāvayan
inundating
mahīm
the earth
vardhamāno mahā-meghair
vardhamānaḥ
increasing more and more
mahā-meghaiḥ
by gigantic clouds
varṣadbhiḥ samadṛśyata
varṣadbhiḥ
incessantly pouring rain
samadṛśyata
King Satyavrata saw it.
Thereafter, gigantic clouds pouring incessant water swelled the ocean more and more. Thus the ocean began to overflow onto the land and inundate the entire world.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, because of gigantic clouds pouring incessant water, the ocean began to overflow onto the land and inundate the entire world.
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Śrīmad-Bhāgavatam 8.24.42

↗
ధ్యాయన్ భగవదాదేశం దద‍ృశే నావమాగతామ్ । తామారురోహ విప్రేన్ద్రైరాదాయౌషధివీరుధ: ॥ ౪౨ ॥
dhyāyan bhagavad-ādeśaṁ
[dhyaayan bhagavad-aadesham]
dadṛśe nāvam āgatām
[dadrishe naavam aagataam]
tām āruroha viprendrair
[taam aaruroha viprendrair]
ādāyauṣadhi-vīrudhaḥ
[aadaayaushadhi-veerudhah]
Word-for-word
dhyāyan — remembering bhagavat-ādeśam — the order of the Supreme Personality of Godhead dadṛśe — he saw nāvam — a boat āgatām — coming near tām — aboard the boat āruroha — got up vipra-indraiḥ — with the saintly brāhmaṇas ādāya — taking auṣadhi — herbs vīrudhaḥ — and creepers.
Blended reading (Sanskrit + English inline)
dhyāyan bhagavad-ādeśaṁ
dhyāyan
remembering
bhagavat-ādeśam
the order of the Supreme Personality of Godhead
dadṛśe
he saw
dadṛśe nāvam āgatām
nāvam
a boat
āgatām
coming near
tām āruroha viprendrair
tām
aboard the boat
āruroha
got up
vipra-indraiḥ
with the saintly brāhmaṇas
ādāyauṣadhi-vīrudhaḥ
ādāya
taking
auṣadhi
herbs
vīrudhaḥ
and creepers.
As Satyavrata remembered the order of the Supreme Personality of Godhead, he saw a boat coming near him. Thus he collected herbs and creepers, and, accompanied by saintly brāhmaṇas, he got aboard the boat.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As Satyavrata remembered the prediction of the Supreme Lord, he saw a boat approach. Collecting herbs and creepers and accompanied by saintly brāhmaṇas, he got aboard the boat.
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Śrīmad-Bhāgavatam 8.24.43

↗
తమూచుర్మునయ: ప్రీతా రాజన్ ధ్యాయస్వ కేశవమ్ । స వై న: సఙ్కటాదస్మాదవితా శం విధాస్యతి ॥ ౪౩ ॥
tam ūcur munayaḥ prītā
[tam oochur munayah preetaa]
rājan dhyāyasva keśavam
[raajan dhyaayasva keshavam]
sa vai naḥ saṅkaṭād asmād
[sa vai nah sankataad asmaad]
avitā śaṁ vidhāsyati
[avitaa sham vidhaasyati]
Word-for-word
tam — unto the King ūcuḥ — said munayaḥ — all the saintly brāhmaṇas prītāḥ — being pleased rājan — O King dhyāyasva — meditate keśavam — upon the Supreme Lord, Keśava saḥ — His Lordship vai — indeed naḥ — us saṅkaṭāt — from the great danger asmāt — as now visible avitā — will save śam — auspiciousness vidhāsyati — He will arrange.
Blended reading (Sanskrit + English inline)
tam ūcur munayaḥ prītā
tam
unto the King
ūcuḥ
said
munayaḥ
all the saintly brāhmaṇas
prītāḥ
being pleased
rājan dhyāyasva keśavam
rājan
O King
dhyāyasva
meditate
keśavam
upon the Supreme Lord, Keśava
sa vai naḥ saṅkaṭād asmād
saḥ
His Lordship
vai
indeed
naḥ
us
saṅkaṭāt
from the great danger
asmāt
as now visible
avitā śaṁ vidhāsyati
avitā
will save
śam
auspiciousness
vidhāsyati
He will arrange.
The saintly brāhmaṇas, being pleased with the King, said to him: O King, please meditate upon the Supreme Personality of Godhead, Keśava. He will save us from this impending danger and arrange for our well-being.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sages, being pleased with the King, said to him: O King, please meditate upon Keśava. He will save us from this impending danger and arrange for our well-being.
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Śrīmad-Bhāgavatam 8.24.44

↗
సోఽనుధ్యాతస్తతో రాజ్ఞా ప్రాదురాసీన్మహార్ణవే । ఏకశ‍ృఙ్గధరో మత్స్యో హైమో నియుతయోజన: ॥ ౪౪ ॥
so ’nudhyātas tato rājṣā
[so ’nudhyaatas tato raajshaa]
prādurāsīn mahārṇave
[praaduraaseen mahaarnave]
eka-śṛṅga-dharo matsyo
[eka-shringa-dharo matsyo]
haimo niyuta-yojanaḥ
[haimo niyuta-yojanah]
Word-for-word
saḥ — the Lord anudhyātaḥ — being meditated upon tataḥ — thereafter (hearing the words of the saintly brāhmaṇas) rājṣā — by the King prādurāsīt — appeared (before him) mahā-arṇave — in the great ocean of inundation eka-śṛṅga-dharaḥ — with one horn matsyaḥ — a big fish haimaḥ — made of gold niyuta-yojanaḥ — eight million miles long.
Blended reading (Sanskrit + English inline)
so ’nudhyātas tato rājṣā
saḥ
the Lord
prādurāsīn mahārṇave
eka-śṛṅga-dharo matsyo
haimo niyuta-yojanaḥ
anudhyātaḥ
being meditated upon
tataḥ
thereafter (hearing the words of the saintly brāhmaṇas)
rājṣā
by the King
prādurāsīt
appeared (before him)
mahā-arṇave
in the great ocean of inundation
eka-śṛṅga-dharaḥ
with one horn
matsyaḥ
a big fish
haimaḥ
made of gold
niyuta-yojanaḥ
eight million miles long.
Then, while the King constantly meditated upon the Supreme Personality of Godhead, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then, while the King constantly meditated upon the Lord, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.
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Śrīmad-Bhāgavatam 8.24.45

↗
నిబధ్య నావం తచ్ఛృఙ్గే యథోక్తో హరిణా పురా । వరత్రేణాహినా తుష్టస్తుష్టావ మధుసూదనమ్ ॥ ౪౫ ॥
nibadhya nāvaṁ tac-chṛṅge
[nibadhya naavam tach-chringe]
yathokto hariṇā purā
[yathokto harinaa puraa]
varatreṇāhinā tuṣṭas
[varatrenaahinaa tushtas]
tuṣṭāva madhusūdanam
[tushtaava madhusoodanam]
Word-for-word
nibadhya — anchoring nāvam — the boat tat-śṛṅge — onto the horn of the big fish yathā-uktaḥ — as advised hariṇā — by the Supreme Personality of Godhead purā — before varatreṇa — used as a rope ahinā — by the great serpent (of the name Vāsuki) tuṣṭaḥ — being pleased tuṣṭāva — he satisfied madhusūdanam — the Supreme Lord, the killer of Madhu.
Blended reading (Sanskrit + English inline)
nibadhya nāvaṁ tac-chṛṅge
nibadhya
anchoring
nāvam
the boat
tat-śṛṅge
onto the horn of the big fish
yathokto hariṇā purā
yathā-uktaḥ
as advised
hariṇā
by the Supreme Personality of Godhead
purā
before
varatreṇāhinā tuṣṭas
varatreṇa
used as a rope
ahinā
by the great serpent (of the name Vāsuki)
tuṣṭaḥ
being pleased
tuṣṭāva madhusūdanam
tuṣṭāva
he satisfied
madhusūdanam
the Supreme Lord, the killer of Madhu.
Following the instructions formerly given by the Supreme Personality of Godhead, the King anchored the boat to the fish’s horn, using the serpent Vāsuki as a rope. Thus being satisfied, he began offering prayers to the Lord.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Following the instructions formerly given by the Lord, the King anchored the boat to the fish's horn, using the serpent Vāsuki as a rope. Thus being satisfied, he offered prayers to the Lord. Varatrena means “by a rope.”
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Śrīmad-Bhāgavatam 8.24.46

↗
శ్రీరాజోవాచ అనాద్యవిద్యోపహతాత్మసంవిద- స్తన్మూలసంసారపరిశ్రమాతురా: । యద‍ృచ్ఛయోపసృతా యమాప్నుయు- ర్విముక్తిదో న: పరమో గురుర్భవాన్ ॥ ౪౬ ॥
śrī-rājovāca
[shree-raajovaacha]
anādy-avidyopahatātma-saṁvidas
[anaady-avidyopahataatma-samvidas]
tan-mūla-saṁsāra-pariśramāturāḥ
[tan-moola-samsaara-parishramaaturaah]
yadṛcchayopasṛtā yam āpnuyur
[yadrichchayopasritaa yam aapnuyur]
vimuktido naḥ paramo gurur bhavān
[vimuktido nah paramo gurur bhavaan]
Word-for-word
śrī-rājā uvāca — the King offered prayers as follows anādi — from time immemorial avidyā — by ignorance upahata — has been lost ātma-saṁvidaḥ — knowledge about the self tat — that is mūla — the root saṁsāra — material bondage pariśrama — full of miserable conditions and hard work āturāḥ — suffering yadṛcchayā — by the supreme will upasṛtāḥ — being favored by the ācārya yam — the Supreme Personality of Godhead āpnuyuḥ — can achieve vimukti-daḥ — the process of liberation naḥ — our paramaḥ — the supreme guruḥ — spiritual master bhavān — Your Lordship.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
the King offered prayers as follows
anādy-avidyopahatātma-saṁvidas
anādi
from time immemorial
avidyā
by ignorance
upahata
has been lost
ātma-saṁvidaḥ
knowledge about the self
tat
that is
tan-mūla-saṁsāra-pariśramāturāḥ
mūla
the root
saṁsāra
material bondage
pariśrama
full of miserable conditions and hard work
āturāḥ
suffering
yadṛcchayopasṛtā yam āpnuyur
yadṛcchayā
by the supreme will
upasṛtāḥ
being favored by the ācārya
yam
the Supreme Personality of Godhead
āpnuyuḥ
can achieve
vimuktido naḥ paramo gurur bhavān
vimukti-daḥ
the process of liberation
naḥ
our
paramaḥ
the supreme
guruḥ
spiritual master
bhavān
Your Lordship.
The King said: By the grace of the Lord, those who have lost their self-knowledge since time immemorial, and who because of this ignorance are involved in a material, conditional life full of miseries, obtain the chance to meet the Lord’s devotee. I accept that Supreme Personality of Godhead as the supreme spiritual master.
Purport

The Supreme Personality of Godhead is actually the supreme spiritual master. The Supreme Lord knows everything about the suffering of the conditioned soul, and therefore He appears in this material world, sometimes personally, sometimes by an incarnation and sometimes by authorizing a living being to act on His behalf. In all cases, however, He is the original spiritual master who enlightens the conditioned souls who are suffering in the material world. The Lord is always busy helping the conditioned souls in many ways. Therefore He is addressed here as paramo gurur bhavān. The representative of the Supreme Personality of Godhead who acts to spread Kṛṣṇa consciousness is also guided by the Supreme Lord to act properly in executing the Lord’s order. Such a person may appear to be an ordinary human being, but because he acts on behalf of the Supreme Personality of Godhead, the supreme spiritual master, he is not to be neglected as ordinary. It is therefore said, ācāryaṁ māṁ vijānīyāt: an ācārya who acts on behalf of the Supreme Personality of Godhead should be understood to be as good as the Supreme Lord Himself.

sākṣād dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ kintu prabhor yaḥ priya eva tasya vande guroḥ śrī-caraṇāravindam

Viśvanātha Cakravartī Ṭhākura has advised that the spiritual master acting on the Supreme Lord’s behalf must be worshiped as being as good as the Supreme Lord, for he is the Lord’s most confidential servant in broadcasting the Lord’s message for the benefit of the conditioned souls involved in the material world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The King said: Those who have lost their self-knowledge because of ignorance without beginning, and who because of this ignorance are suffering from fatigue in the material world, after obtaining the mercy of devotee, attain you, who give special liberation and who are the supreme guru who cuts the knot in the heart. You, the supreme guru, giver of liberation--whom those persons whose knowledge of ātmā has been destroyed by ignorance without beginning, who are suffering from fatigue in material existence rooted in ignorance, and who have been given shelter by the chance mercy of devotees (yadṛcchayā) attain—should cut the knot in our heart. The verb is in the next verse. The seven sages, teachers of bhakti, who have been merciful to me, are my gurus. But you who have taught them bhakti are the supreme guru for me. Or, when you appear according to the avatāra, sometimes you are the guru for some and you are the supreme guru for others. This is understood because of the use of the word guru in each verse following.
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Śrīmad-Bhāgavatam 8.24.47

↗
జనోఽబుధోఽయం నిజకర్మబన్ధన: సుఖేచ్ఛయా కర్మ సమీహతేఽసుఖమ్ । యత్సేవయా తాం విధునోత్యసన్మతిం గ్రన్థిం స భిన్ద్యాద్ ధృదయం స నో గురు: ॥ ౪౭ ॥
jano ’budho ’yaṁ nija-karma-bandhanaḥ
[jano ’budho ’yam nija-karma-bandhanah]
sukhecchayā karma samīhate ’sukham
[sukhechchayaa karma sameehate ’sukham]
yat-sevayā tāṁ vidhunoty asan-matiṁ
[yat-sevayaa taam vidhunoty asan-matim]
granthiṁ sa bhindyād dhṛdayaṁ sa no guruḥ
[granthim sa bhindyaad dhridayam sa no guruh]
Word-for-word
janaḥ — the conditioned soul subjected to birth and death abudhaḥ — most foolish because of accepting the body as the self ayam — he nija-karma-bandhanaḥ — accepting different bodily forms as a result of his sinful activities sukha-icchayā — desiring to be happy within this material world karma — fruitive activities samīhate — plans asukham — but it is for distress only yat-sevayā — by rendering service unto whom tām — the entanglement of karma vidhunoti — clears up asat-matim — the unclean mentality (accepting the body as the self) granthim — hard knot saḥ — His Lordship the Supreme Personality of Godhead bhindyāt — being cut off hṛdayam — in the core of the heart saḥ — He (the Lord) naḥ — our guruḥ — the supreme spiritual master.
Blended reading (Sanskrit + English inline)
jano ’budho ’yaṁ nija-karma-bandhanaḥ
janaḥ
the conditioned soul subjected to birth and death
abudhaḥ
most foolish because of accepting the body as the self
sukhecchayā karma samīhate ’sukham
ayam
he
nija-karma-bandhanaḥ
accepting different bodily forms as a result of his sinful activities
sukha-icchayā
desiring to be happy within this material world
karma
fruitive activities
yat-sevayā tāṁ vidhunoty asan-matiṁ
samīhate
plans
asukham
but it is for distress only
granthiṁ sa bhindyād dhṛdayaṁ sa no guruḥ
yat-sevayā
by rendering service unto whom
tām
the entanglement of karma
vidhunoti
clears up
asat-matim
the unclean mentality (accepting the body as the self)
granthim
hard knot
saḥ
His Lordship the Supreme Personality of Godhead
bhindyāt
being cut off
hṛdayam
in the core of the heart
saḥ
He (the Lord)
naḥ
our
guruḥ
the supreme spiritual master.
In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Supreme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart.
Purport

For material happiness, the conditioned soul involves himself in fruitive activities, which actually put him into material distress. Because the conditioned soul does not know this, he is said to be in avidyā, or ignorance. Because of a false hope for happiness, the conditioned soul becomes involved in various plans for material activity. Here Mahārāja Satyavrata prays that the Lord sever this hard knot of false happiness and thus become his supreme spiritual master.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Foolish people bound by their own actions perform actions with a desire for happiness, but those actions produce distress. You, by service to whom foolish people destroy those desires, should destroy the ignorance in our hearts which causes false conceptions. Except for you, there is no way of being delivered. The jīva (janaḥ) performs actions with a desire for happiness by which there is no real happiness (asukham). By service to you, they destroy those desires for happiness (tām). You destroy ignorance (granthim) situated in the heart.
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Śrīmad-Bhāgavatam 8.24.48

↗
యత్సేవయాగ్నేరివ రుద్రరోదనం పుమాన్ విజహ్యాన్మలమాత్మనస్తమ: । భజేత వర్ణం నిజమేష సోఽవ్యయో భూయాత్ స ఈశ: పరమో గురోర్గురు: ॥ ౪౮ ॥
yat-sevayāgner iva rudra-rodanaṁ
[yat-sevayaagner iva rudra-rodanam]
pumān vijahyān malam ātmanas tamaḥ
[pumaan vijahyaan malam aatmanas tamah]
bhajeta varṇaṁ nijam eṣa so ’vyayo
[bhajeta varnam nijam esha so ’vyayo]
bhūyāt sa īśaḥ paramo guror guruḥ
[bhooyaat sa eeshah paramo guror guruh]
Word-for-word
yat-sevayā — the Supreme Personality of Godhead, by serving whom agneḥ — in touch with fire iva — as it is rudra-rodanam — a block of silver or gold becomes purified pumān — a person vijahyāt — can give up malam — all the dirty things of material existence ātmanaḥ — of one’s self tamaḥ — the mode of ignorance, by which one performs pious and impious activities bhajeta — may revive varṇam — his original identity nijam — one’s own eṣaḥ — such saḥ — He avyayaḥ — inexhaustible bhūyāt — let Him become saḥ — He īśaḥ — the Supreme Personality of Godhead paramaḥ — the supreme guroḥ guruḥ — the spiritual master of all other spiritual masters.
Blended reading (Sanskrit + English inline)
yat-sevayāgner iva rudra-rodanaṁ
yat-sevayā
the Supreme Personality of Godhead, by serving whom
agneḥ
in touch with fire
iva
as it is
rudra-rodanam
a block of silver or gold becomes purified
pumān vijahyān malam ātmanas tamaḥ
pumān
a person
vijahyāt
can give up
malam
all the dirty things of material existence
ātmanaḥ
of one’s self
tamaḥ
the mode of ignorance, by which one performs pious and impious activities
bhajeta varṇaṁ nijam eṣa so ’vyayo
bhajeta
may revive
varṇam
his original identity
nijam
one’s own
eṣaḥ
such
bhūyāt sa īśaḥ paramo guror guruḥ
saḥ
He
avyayaḥ
inexhaustible
bhūyāt
let Him become
saḥ
He
īśaḥ
the Supreme Personality of Godhead
paramaḥ
the supreme
guroḥ guruḥ
the spiritual master of all other spiritual masters.
One who wants to be free of material entanglement should take to the service of the Supreme Personality of Godhead and give up the contamination of ignorance, involving pious and impious activities. Thus one regains his original identity, just as a block of gold or silver sheds all dirt and becomes purified when treated with fire. May that inexhaustible Supreme Personality of Godhead become our spiritual master, for He is the original spiritual master of all other spiritual masters.
Purport

In human life one is meant to undergo austerity to purify one’s existence. Tapo divyaṁ putrakā yena sattvaṁ śuddhyet . Because of contamination by the modes of material nature, one continues in the cycle of birth and death ( kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni janmasu ). Therefore the purpose of human life is to purify oneself of this contamination so that one can regain his spiritual form and not undergo this cycle of birth and death. The recommended process of decontamination is devotional service to the Lord. There are various processes for self-realization, such as karma, jṣāna and yoga, but none of them is equal to the process of devotional service. As gold and silver can be freed from all dirty contamination by being put into a fire but not merely by being washed, the living entity can be awakened to his own identity by performing devotional service ( yat-sevayā ), but not by karma, jṣāna or yoga. Cultivation of speculative knowledge or practice of yogic gymnastics will not be helpful.

The word varṇam refers to the luster of one’s original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-ānanda-vigraha, is the luster of ānanda, or pleasure. Ānandamayo bhyāsāt . Every living entity has the right to become ānandamaya, joyful, because he is part of the sac-cid-ānanda-vigraha, Kṛṣṇa. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarūpa, his original identity. This he can do only by devotional service. Therefore, one should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruḥ, the spiritual master of all other spiritual masters.

Even though we may not have the fortune to contact the Supreme Lord personally, the Lord’s representative is as good as the Lord Himself because such a representative does not say anything unless it is spoken by the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu therefore gives a definition of guru. Yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa: the bona fide guru is he who advises his disciples exactly in accordance with the principles spoken by Kṛṣṇa. The bona fide guru is he who has accepted Kṛṣṇa as guru. This is the guru-paramparā system. The original guru is Vyāsadeva because he is the speaker of Bhagavad-gītā and Śrīmad-Bhāgavatam, wherein everything spoken relates to Kṛṣṇa. Therefore guru-pūjā is known as Vyāsa-pūjā. In the final analysis, the original guru is Kṛṣṇa, His disciple is Nārada, whose disciple is Vyāsa, and in this way we gradually come in touch with the guru-paramparā. One cannot become a guru if he does not know what the Personality of Godhead Kṛṣṇa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kṛṣṇa consciousness all over the world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as gold ore gives up its impurities by fire, the jīva will give up his ignorance by service to you and attains his svarūpa. May that supreme unchanging Lord, the supreme guru, be our guru! One should not claim that one can destroy ignorance by knowledge. Only by service to you the jīva (pumān) can destroy his contamination of ignorance, just as silver or gold (rudra-rodanam—tears of Rudra) gives up its impurities by fire. Śruti says yad arodīt tad rudrasya rudratvaṁ yad aśru aśīryate tad rajatam hiraṇyam abhavat: since he cried out at birth he is called Rudra; the tears that dropped became silver and gold. (Kṛṣṇa Yajur Veda, Taittirīya Saṁhitā 1.5.1.1.5) Ore gives up its impurities by contact with fire but not by washing. Similarly by jṣāna and other process the jīva does not give up his impurities.
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Śrīmad-Bhāgavatam 8.24.49

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న యత్ప్రసాదాయుతభాగలేశ- మన్యే చ దేవా గురవో జనా: స్వయమ్ । కర్తుం సమేతా: ప్రభవన్తి పుంస- స్తమీశ్వరం త్వాం శరణం ప్రపద్యే ॥ ౪౯ ॥
na yat-prasādāyuta-bhāga-leśam
[na yat-prasaadaayuta-bhaaga-lesham]
anye ca devā guravo janāḥ svayam
[anye cha devaa guravo janaah svayam]
kartuṁ sametāḥ prabhavanti puṁsas
[kartum sametaah prabhavanti pumsas]
tam īśvaraṁ tvāṁ śaraṇaṁ prapadye
[tam eeshvaram tvaam sharanam prapadye]
Word-for-word
na — not yat-prasāda — of the mercy of the Supreme Personality of Godhead ayuta-bhāga-leśam — only one ten-thousandth anye — others ca — also devāḥ — even the demigods guravaḥ — the so-called gurus janāḥ — the total population svayam — personally kartum — to execute sametāḥ — all together prabhavanti — can become equally able puṁsaḥ — by the Supreme Personality of Godhead tam — unto Him īśvaram — unto the Supreme Personality of Godhead tvām — unto You śaraṇam — shelter prapadye — let me surrender.
Blended reading (Sanskrit + English inline)
na yat-prasādāyuta-bhāga-leśam
na
not
yat-prasāda
of the mercy of the Supreme Personality of Godhead
ayuta-bhāga-leśam
only one ten-thousandth
anye ca devā guravo janāḥ svayam
anye
others
ca
also
devāḥ
even the demigods
guravaḥ
the so-called gurus
janāḥ
the total population
svayam
personally
kartuṁ sametāḥ prabhavanti puṁsas
kartum
to execute
sametāḥ
all together
prabhavanti
can become equally able
puṁsaḥ
by the Supreme Personality of Godhead
tam īśvaraṁ tvāṁ śaraṇaṁ prapadye
tam
unto Him
īśvaram
unto the Supreme Personality of Godhead
tvām
unto You
śaraṇam
shelter
prapadye
let me surrender.
Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet.
Purport

It is said, kāmais tais tair hṛta jṣānāḥ prapadyante ’nya-devatāḥ: people in general, being motivated by material desires, worship the demigods to get fruitive results very quickly. People generally do not become devotees of Lord Viṣṇu, since Lord Viṣṇu never becomes the order supplier of His devotee. Lord Viṣṇu does not give a devotee benedictions that will create a further demand for benedictions. By worshiping the demigods one may get results, but, as described in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: whatever great benedictions one may achieve from the demigods are all temporary. Because the demigods themselves are temporary, their benedictions are also temporary and have no permanent value. Those who aspire for such benedictions have a poor fund of knowledge ( tad bhavaty alpa-medhasām ). The benedictions of Lord Viṣṇu are different. By the mercy of the Lord Viṣṇu, one can be completely freed from material contamination and go back home, back to Godhead. Therefore the benedictions offered by the demigods cannot compare to even one ten-thousandth of the Lord’s benedictions. One should not, therefore, try to obtain benedictions from the demigods or false gurus. One should aspire only for the benediction offered by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (18.66) :

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” This is the greatest benediction.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Neither the devatās, parents nor kings, independently or together, can offer mercy that equals even one ten-thousandth of your mercy. Therefore I wish to take shelter of the Supreme Lord. One should not reject you and instead worship devatās for quick mercy. The devatās, parents (guru) or kings, desiring to give happiness (janaḥ) either together or separately, cannot produce even one ten-thousandth of your mercy--not even one particle of your mercy.
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Śrīmad-Bhāgavatam 8.24.50

↗
అచక్షురన్ధస్య యథాగ్రణీ: కృత- స్తథా జనస్యావిదుషోఽబుధో గురు: । త్వమర్కద‍ృక్ సర్వద‍ృశాం సమీక్షణో వృతో గురుర్న: స్వగతిం బుభుత్సతామ్ ॥ ౫౦ ॥
acakṣur andhasya yathāgraṇīḥ kṛtas
[achakshur andhasya yathaagraneeh kritas]
tathā janasyāviduṣo ’budho guruḥ
[tathaa janasyaavidusho ’budho guruh]
tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo
[tvam arka-drik sarva-drishaam sameekshano]
vṛto gurur naḥ sva-gatiṁ bubhutsatām
[vrito gurur nah sva-gatim bubhutsataam]
Word-for-word
acakṣuḥ — one who does not have his power of sight andhasya — for such a blind person yathā — as agraṇīḥ — the leader, who goes first kṛtaḥ — accepted tathā — similarly janasya — such a person aviduṣaḥ — who has no knowledge of the goal of life abudhaḥ — a foolish rascal guruḥ — the spiritual master tvam — Your Lordship arka-dṛk — appear like the sun sarva-dṛśām — of all sources of knowledge samīkṣaṇaḥ — the complete seer vṛtaḥ — accepted guruḥ — the spiritual master naḥ — our sva-gatim — one who knows his real self-interest bubhutsatām — such an enlightened person.
Blended reading (Sanskrit + English inline)
acakṣur andhasya yathāgraṇīḥ kṛtas
acakṣuḥ
one who does not have his power of sight
andhasya
for such a blind person
yathā
as
agraṇīḥ
the leader, who goes first
kṛtaḥ
accepted
tathā janasyāviduṣo ’budho guruḥ
tathā
similarly
janasya
such a person
aviduṣaḥ
who has no knowledge of the goal of life
abudhaḥ
a foolish rascal
guruḥ
the spiritual master
tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo
tvam
Your Lordship
arka-dṛk
appear like the sun
sarva-dṛśām
of all sources of knowledge
samīkṣaṇaḥ
the complete seer
vṛto gurur naḥ sva-gatiṁ bubhutsatām
vṛtaḥ
accepted
guruḥ
the spiritual master
naḥ
our
sva-gatim
one who knows his real self-interest
bubhutsatām
such an enlightened person.
As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool. But we are interested in self-realization. Therefore we accept You, the Supreme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun.
Purport

The conditioned soul, being wrapped in ignorance and therefore not knowing the goal of life, accepts a guru who can juggle words and make some display of magic that is wonderful to a fool. Sometimes a foolish person accepts someone as a guru because he can manufacture a small quantity of gold by mystic yogic power. Because such a disciple has a poor fund of knowledge, he cannot judge whether the manufacture of gold is the criterion for a guru. Why should one not accept the Supreme Personality of Godhead, Kṛṣṇa, from whom unlimited numbers of gold mines come into being? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the gold mines are created by the energy of the Supreme Personality of Godhead. Therefore, why should one accept a magician who can manufacture only a small portion of gold? Such gurus are accepted by those who are blind, not knowing the goal of life. Mahārāja Satyavrata, however, knew the goal of life. He knew the Supreme Personality of Godhead, and therefore he accepted the Lord as his guru. Either the Supreme Lord or His representative can become guru. The Lord says, mām eva ye prapadyante māyām etāṁ taranti te: “One can get relief from the clutches of māyā as soon as he surrenders unto Me.” Therefore it is the guru’s business to instruct his disciple to surrender to the Supreme Personality of Godhead if he wants relief from the material clutches. This is the symptom of the guru. This same principle was instructed by Śrī Caitanya Mahāprabhu: yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. In other words, one is advised not to accept a guru who does not follow the path of instruction given by Lord Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as a blind man accepts another blind man to lead him, ignorant people accept another ignorant man as their guru. We, desiring bhakti, accept you, who are like the sun, who reveal all senses and all knowledge, as our guru. Since one cannot give up ignorance except by service to you, one should not serve gurus who do not teach service to you. The ignorant person accepts a person who does not know about bondage and liberation (abudhaḥ) as a guru. One who teaches bhakti for you is intelligent, as you have said: daivī hy eṣā guṇa-mayī mama māyā duratyayā | mām eva ye prapadyante māyām etāṁ taranti te || My māyā made of the guṇas, fit for the jīva’s pleasure, is hard to surpass, but those who surrender to me alone can cross over this māyā. BG 7.14 This intelligent person is guru and not others who simply cause obstacles to progress. We who desire bhakti (sva-gatim) accept you, who appear like the sun (arka-dṛk) as guru. You are the revealer (samīkṣaṇaḥ) of all eyes, all senses and all types of knowledge. Sarva-dṛśām stands for these three items.
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Śrīmad-Bhāgavatam 8.24.51

↗
జనో జనస్యాదిశతేఽసతీం గతిం యయా ప్రపద్యేత దురత్యయం తమ: । త్వం త్వవ్యయం జ్ఞానమమోఘమఞ్జసా ప్రపద్యతే యేన జనో నిజం పదమ్ ॥ ౫౧ ॥
jano janasyādiśate ’satīṁ gatiṁ
[jano janasyaadishate ’sateem gatim]
yayā prapadyeta duratyayaṁ tamaḥ
[yayaa prapadyeta duratyayam tamah]
tvaṁ tv avyayaṁ jṣānam amogham aṣjasā
[tvam tv avyayam jshaanam amogham ashjasaa]
prapadyate yena jano nijaṁ padam
[prapadyate yena jano nijam padam]
Word-for-word
janaḥ — a person who is not a bona fide guru (an ordinary person) janasya — of an ordinary person who does not know the goal of life ādiśate — instructs asatīm — impermanent, material gatim — the goal of life yayā — by such knowledge prapadyeta — he surrenders duratyayam — insurmountable tamaḥ — to ignorance tvam — Your Lordship tu — but avyayam — indestructible jṣānam — knowledge amogham — without material contamination aṣjasā — very soon prapadyate — achieves yena — by such knowledge janaḥ — a person nijam — his own padam — original position.
Blended reading (Sanskrit + English inline)
jano janasyādiśate ’satīṁ gatiṁ
janaḥ
a person who is not a bona fide guru (an ordinary person)
janasya
of an ordinary person who does not know the goal of life
ādiśate
instructs
yayā prapadyeta duratyayaṁ tamaḥ
tvaṁ tv avyayaṁ jṣānam amogham aṣjasā
asatīm
impermanent, material
gatim
the goal of life
prapadyate yena jano nijaṁ padam
yayā
by such knowledge
prapadyeta
he surrenders
duratyayam
insurmountable
tamaḥ
to ignorance
tvam
Your Lordship
tu
but
avyayam
indestructible
jṣānam
knowledge
amogham
without material contamination
aṣjasā
very soon
prapadyate
achieves
yena
by such knowledge
janaḥ
a person
nijam
his own
padam
original position.
A materialistic so-called guru instructs his materialistic disciples about economic development and sense gratification, and because of such instructions the foolish disciples continue in the materialistic existence of ignorance. But Your Lordship gives knowledge that is eternal, and the intelligent person receiving such knowledge is quickly situated in his original constitutional position.
Purport

So-called gurus instruct their disciples for the sake of material profit. Some guru advises that one meditate in such a way that his intelligence will increase in regard to keeping his body fit for sense gratification. Another guru advises that sex is the ultimate goal of life and that one should therefore engage in sex to the best of his ability. These are the instructions of foolish gurus. In other words, because of the instructions of a foolish guru one remains perpetually in material existence and suffers its tribulations. But if one is intelligent enough to take instructions from the Supreme Personality of Godhead, as enunciated in Bhagavad-gītā or the Sāṅkhya philosophy of Kapiladeva, one can very soon attain liberation and be situated in his original position of spiritual life. The words nijaṁ padam are significant. The living entity, being part and parcel of the Supreme Personality of Godhead, has the birthright to a position in Vaikuṇṭhaloka, or the spiritual world, where there is no anxiety. Therefore, one should follow the instructions of the Supreme Personality of Godhead. Then, as stated in Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna: after giving up one’s body, one will return home, back to Godhead. The Lord lives in the spiritual world in His original personality, and a devotee who follows the instructions of the Lord approaches Him ( mām eti ). As a spiritual person, such a devotee returns to the Personality of Godhead and plays and dances with Him. That is the ultimate goal of life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
An ignorant guru teaches his disciple material goals by which he surrenders to unsurpassable ignorance. But you teach indestructible knowledge (bhakti) which never fails to give results, by which a person quickly attains Vaikuṇṭha. An example is given to make the point clear. A materialistic guru teaches a disciple about material goals. Such a guru, a cause of obstacles, should be completely rejected. But you have made your appearance in the form of guru. You teach knowledge which arises from bhakti (avyayam jṣānam), not just knowledge composed of vidyā which is destroyed when liberation is reached. One attains your lotus feet or Vaikuṇṭha (nija-padam).
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Śrīmad-Bhāgavatam 8.24.52

↗
త్వం సర్వలోకస్య సుహృత్ ప్రియేశ్వరో హ్యాత్మా గురుర్జ్ఞానమభీష్టసిద్ధి: । తథాపి లోకో న భవన్తమన్ధధీ- ర్జానాతి సన్తం హృది బద్ధకామ: ॥ ౫౨ ॥
tvaṁ sarva-lokasya suhṛt priyeśvaro
[tvam sarva-lokasya suhrit priyeshvaro]
hy ātmā gurur jṣānam abhīṣṭa-siddhiḥ
[hy aatmaa gurur jshaanam abheeshta-siddhih]
tathāpi loko na bhavantam andha-dhīr
[tathaapi loko na bhavantam andha-dheer]
jānāti santaṁ hṛdi baddha-kāmaḥ
[jaanaati santam hridi baddha-kaamah]
Word-for-word
tvam — You, my dear Lord sarva-lokasya — of all planets and their inhabitants suhṛt — the most well-wishing friend priya — the most dear īśvaraḥ — the supreme controller hi — also ātmā — the supreme soul guruḥ — the supreme teacher jṣānam — the supreme knowledge abhīṣṭa-siddhiḥ — the fulfillment of all desires tathā api — still lokaḥ — persons na — not bhavantam — unto You andha-dhīḥ — because of blind intelligence jānāti — can know santam — situated hṛdi — in his heart baddha-kāmaḥ — because of being bewildered by material lusty desires.
Blended reading (Sanskrit + English inline)
tvaṁ sarva-lokasya suhṛt priyeśvaro
tvam
You, my dear Lord
sarva-lokasya
of all planets and their inhabitants
suhṛt
the most well-wishing friend
priya
the most dear
hy ātmā gurur jṣānam abhīṣṭa-siddhiḥ
īśvaraḥ
the supreme controller
hi
also
tathāpi loko na bhavantam andha-dhīr
ātmā
the supreme soul
guruḥ
the supreme teacher
jṣānam
the supreme knowledge
abhīṣṭa-siddhiḥ
the fulfillment of all desires
tathā api
still
lokaḥ
persons
jānāti santaṁ hṛdi baddha-kāmaḥ
na
not
bhavantam
unto You
andha-dhīḥ
because of blind intelligence
jānāti
can know
santam
situated
hṛdi
in his heart
baddha-kāmaḥ
because of being bewildered by material lusty desires.
My Lord, You are the supreme well-wishing friend of everyone, the dearmost friend, the controller, the Supersoul, the supreme instructor and the giver of supreme knowledge and the fulfillment of all desires. But although You are within the heart, the foolish, because of lusty desires in the heart, cannot understand You.
Purport

Herein the reason for foolishness is described. Because the conditioned soul in this material world is full of materialistic lusty desires, he cannot understand the Supreme Personality of Godhead, although the Lord is situated in everyone’s heart ( īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati ). It is because of this foolishness that one cannot take instructions from the Lord, although the Lord is ready to instruct everyone both externally and internally. The Lord says, dadāmi buddhi-yogaṁ tam yena mām upayānti te. In other words, the Lord can give instructions on devotional service by which one can return home, back to Godhead. Unfortunately, however, people do not take this devotional service. The Lord, being situated in everyone’s heart, can give one complete instructions on going back to Godhead, but because of lusty desires one engages himself in materialistic activities and does not render service to the Lord. Therefore one is bereft of the value of the Lord’s instructions. By mental speculation one can understand that one is not the body but a spirit soul, but unless one engages in devotional service, the real purpose of life is never fulfilled. The real purpose of life is to go back home, back to Godhead, and live with the Supreme Personality of Godhead, play with the Supreme Personality of Godhead, dance with the Supreme Personality of Godhead and eat with the Supreme Personality of Godhead. These are different items of ānanda, spiritual happiness in spiritual variegatedness. Even though one may come to the platform of brahma-bhūta. and understand his spiritual identity by speculative knowledge, one cannot enjoy spiritual life without understanding the Supreme Personality of Godhead. This is indicated here by the word abhīṣṭa-siddhiḥ. One can fulfill the ultimate goal of life only by engaging in devotional service to the Lord. Then the Lord will give one proper instructions on how to go back home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You are the friend of all people (sakhya), the dearest (mādhurya), the ruler (dāsya), the giver of pure consciousness (śānta), the parent (dāsya), the child (vātsalya), impersonal Brahman, and the fulfiller of all material desires. Foolish, impure people, whose hearts are bound by lust, do not understand you, the most pure. “Why do people not surrender to me, if I am the real guru?” They do not surrender because they are foolish. You are the friend whereas no one else is the friend. You are an affectionate master, whereas others are not. Or the word suhṛt can indicate that the Lord is the object of sakhya-bhāva, and the word priya can indicate the Lord is the object of mādhurya-bhāva. Īśvaraḥ indicates dāsya-bhāva. Ātmā indicates that the Lord is the object of śānta-bhāva. Guru (parent) indicates that the Lord is the object of a particular dāsya-bhāva (such as Kṛṣṇa in relation to his sons in Dvārakā). Or by sandhi, it can be aguruḥ, indicating someone who is not a parent, but a son. Thus vātsalya-bhāva is indicated. You are also without bhāva as jṣānam, the giver of impersonal liberation. You also fulfill the desires of those who have material desires. The foolish people who are improper cannot understand you who are proper and excellent (santam) because their hearts are bound by sinful desires.
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Śrīmad-Bhāgavatam 8.24.53

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త్వం త్వామహం దేవవరం వరేణ్యం ప్రపద్య ఈశం ప్రతిబోధనాయ । ఛిన్ధ్యర్థదీపైర్భగవన్ వచోభి- ర్గ్రన్థీన్ హృదయ్యాన్ వివృణు స్వమోక: ॥ ౫౩ ॥
tvaṁ tvām ahaṁ deva-varaṁ vareṇyaṁ
[tvam tvaam aham deva-varam varenyam]
prapadya īśaṁ pratibodhanāya
[prapadya eesham pratibodhanaaya]
chindhy artha-dīpair bhagavan vacobhir
[chindhy artha-deepair bhagavan vachobhir]
granthīn hṛdayyān vivṛṇu svam okaḥ
[grantheen hridayyaan vivrinu svam okah]
Word-for-word
tvam — how exalted You are tvām — unto You aham — myself deva-varam — worshiped by the demigods vareṇyam — the greatest of all prapadye — fully surrendering īśam — unto the supreme controller pratibodhanāya — for understanding the real purpose of life chindhi — cut off artha-dīpaiḥ — by the light of purposeful instruction bhagavan — O Supreme Lord vacobhiḥ — by Your words granthīn — knots hṛdayyān — fixed within the core of the heart vivṛṇu — kindly explain svam okaḥ — my destination in life.
Blended reading (Sanskrit + English inline)
tvaṁ tvām ahaṁ deva-varaṁ vareṇyaṁ
tvam
how exalted You are
tvām
unto You
aham
myself
deva-varam
worshiped by the demigods
vareṇyam
the greatest of all
prapadya īśaṁ pratibodhanāya
prapadye
fully surrendering
īśam
unto the supreme controller
pratibodhanāya
for understanding the real purpose of life
chindhy artha-dīpair bhagavan vacobhir
chindhi
cut off
artha-dīpaiḥ
by the light of purposeful instruction
bhagavan
O Supreme Lord
vacobhiḥ
by Your words
granthīn hṛdayyān vivṛṇu svam okaḥ
granthīn
knots
hṛdayyān
fixed within the core of the heart
vivṛṇu
kindly explain
svam okaḥ
my destination in life.
O Supreme Lord, for self-realization I surrender unto You, who are worshiped by the demigods as the supreme controller of everything. By Your instructions, exposing life’s purpose, kindly cut the knot from the core of my heart and let me know the destination of my life.
Purport

Sometimes it is argued that people do not know who is a spiritual master and that finding a spiritual master from whom to get enlightenment in regard to the destination of life is very difficult. To answer all these questions, King Satyavrata shows us the way to accept the Supreme Personality of Godhead as the real spiritual master. The Supreme Lord has given full directions in Bhagavad-gītā about how to deal with everything in this material world and how to return home, back to Godhead. Therefore, one should not be misled by so-called gurus who are rascals and fools. Rather, one should directly see the Supreme Personality of Godhead as the guru or instructor. It is difficult, however, to understand Bhagavad-gītā without the help of the guru. Therefore the guru appears in the paramparā system. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead recommends:

tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jṣānaṁ jṣāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” Lord Kṛṣṇa directly instructed Arjuna. Arjuna is therefore tattva-darśī or guru. Arjuna accepted the Supreme Personality of Godhead ( paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ). Similarly, following in the footsteps of Śrī Arjuna, who is a personal devotee of the Lord, one should accept the supremacy of Lord Kṛṣṇa, as supported by Vyāsa, Devala, Asita, Nārada and later by the ācāryas Rāmānujācārya, Madhvācārya, Nimbārka and Viṣṇu Svāmī and still later by the greatest ācārya, Śrī Caitanya Mahāprabhu. Where, then, is the difficulty in finding a guru ? If one is sincere he can find the guru and learn everything. One should take lessons from the guru and find out the goal of life. Mahārāja Satyavrata, therefore, shows us the way of the mahājana. Mahājano yena gataḥ sa panthāḥ . One should surrender to the Supreme Personality of Godhead ( daśāvatāra ) and learn from Him about the spiritual world and the goal of life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I surrender to you, the Lord, the most worthy of praise, worshipped by the devatās, in order to awaken me from my sleep in māyā. O Lord! Please cut the knots in the heart by your words which reveal the highest truth. Please describe the method to attain Vaikuṇṭha. My ignorance having been destroyed by the mercy of your devotees, I see you alone as the goal. That is expressed in this verse. Pratibodhanāya (unto you who cause awakening) indicates “Please wake me up since I am sleeping in the bed of saṁsāra.” Cut the knots in the heart by words which reveal the spiritual truth (artha-dīpaiḥ). Speak about the path for attaining Vaikuṇṭha (svam okaḥ).
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Śrīmad-Bhāgavatam 8.24.54

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శ్రీశుక ఉవాచ ఇత్యుక్తవన్తం నృపతిం భగవానాదిపూరుష: । మత్స్యరూపీ మహామ్భోధౌ విహరంస్తత్త్వమబ్రవీత్ ॥ ౫౪ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ity uktavantaṁ nṛpatiṁ
[ity uktavantam nripatim]
bhagavān ādi-pūruṣaḥ
[bhagavaan aadi-poorushah]
matsya-rūpī mahāmbhodhau
[matsya-roopee mahaambhodhau]
viharaṁs tattvam abravīt
[viharams tattvam abraveet]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus uktavantam — being addressed by Mahārāja Satyavrata nṛpatim — unto the King bhagavān — the Supreme Personality of Godhead ādi-pūruṣaḥ — the original person matsya-rūpī — who had assumed the form of a fish mahā-ambhodhau — in that water of inundation viharan — while moving tattvam abravīt — explained the Absolute Truth.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ity uktavantaṁ nṛpatiṁ
iti
thus
uktavantam
being addressed by Mahārāja Satyavrata
nṛpatim
unto the King
bhagavān ādi-pūruṣaḥ
bhagavān
the Supreme Personality of Godhead
ādi-pūruṣaḥ
the original person
matsya-rūpī mahāmbhodhau
matsya-rūpī
who had assumed the form of a fish
mahā-ambhodhau
in that water of inundation
viharaṁs tattvam abravīt
viharan
while moving
tattvam abravīt
explained the Absolute Truth.
Śukadeva Gosvāmī continued: When Satyavrata had thus prayed to the Supreme Personality of Godhead, who had assumed the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When Satyavrata had thus prayed to the Supreme Lord in the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth.
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Śrīmad-Bhāgavatam 8.24.55

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పురాణసంహితాం దివ్యాం సాఙ్ఖ్యయోగక్రియావతీమ్ । సత్యవ్రతస్య రాజర్షేరాత్మగుహ్యమశేషత: ॥ ౫౫ ॥
purāṇa-saṁhitāṁ divyāṁ
[puraana-samhitaam divyaam]
sāṅkhya-yoga-kriyāvatīm
[saankhya-yoga-kriyaavateem]
satyavratasya rājarṣer
[satyavratasya raajarsher]
ātma-guhyam aśeṣataḥ
[aatma-guhyam asheshatah]
Word-for-word
purāṇa — the subject matter explained in the Purāṇas, the old histories, especially the Matsya Purāṇa saṁhitām — the Vedic instructions contained in Brahma-saṁhitā and other saṁhitās divyām — all transcendental literatures sāṅkhya — the philosophical way of sāṅkhya-yoga yoga — the science of self-realization or bhakti-yoga kriyāvatīm — practically applied in life satyavratasya — of King Satyavrata rāja-ṛṣeḥ — the great king and saint ātma-guhyam — all the mysteries of self-realization aśeṣataḥ — including all branches.
Blended reading (Sanskrit + English inline)
purāṇa-saṁhitāṁ divyāṁ
purāṇa
the subject matter explained in the Purāṇas, the old histories, especially the Matsya Purāṇa
saṁhitām
the Vedic instructions contained in Brahma-saṁhitā and other saṁhitās
divyām
all transcendental literatures
sāṅkhya-yoga-kriyāvatīm
sāṅkhya
the philosophical way of sāṅkhya-yoga
yoga
the science of self-realization or bhakti-yoga
kriyāvatīm
practically applied in life
satyavratasya rājarṣer
satyavratasya
of King Satyavrata
rāja-ṛṣeḥ
the great king and saint
ātma-guhyam aśeṣataḥ
ātma-guhyam
all the mysteries of self-realization
aśeṣataḥ
including all branches.
The Supreme Personality of Godhead thus explained to King Satyavrata the spiritual science known as sāṅkhya-yoga, the science by which one distinguishes between matter and spirit [in other words, bhakti-yoga], along with the instructions contained in the Purāṇas [the old histories] and the saṁhitās. The Lord explained Himself in all these literatures.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord explained in detail to King Satyavrata the sacred Matsya Purāṇa, containing jṣāna, bhakti and karma, and also a description of the nature of the Lord. Purāna-saṁhitām means Matsya Purāṇa.
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Śrīmad-Bhāgavatam 8.24.56

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అశ్రౌషీద‍ృషిభి: సాకమాత్మతత్త్వమసంశయమ్ । నావ్యాసీనో భగవతా ప్రోక్తం బ్రహ్మ సనాతనమ్ ॥ ౫౬ ॥
aśrauṣīd ṛṣibhiḥ sākam
[ashrausheed rishibhih saakam]
ātma-tattvam asaṁśayam
[aatma-tattvam asamshayam]
nāvy āsīno bhagavatā
[naavy aaseeno bhagavataa]
proktaṁ brahma sanātanam
[proktam brahma sanaatanam]
Word-for-word
aśrauṣīt — he heard ṛṣibhiḥ — the great saintly persons sākam — with ātma-tattvam — the science of self-realization asaṁśayam — without any doubt (because it was spoken by the Supreme Lord) nāvi āsīnaḥ — sitting in the boat bhagavatā — by the Supreme Personality of Godhead proktam — explained brahma — all transcendental literatures sanātanam — eternally existing.
Blended reading (Sanskrit + English inline)
aśrauṣīd ṛṣibhiḥ sākam
aśrauṣīt
he heard
ṛṣibhiḥ
the great saintly persons
sākam
with
ātma-tattvam asaṁśayam
ātma-tattvam
the science of self-realization
asaṁśayam
without any doubt (because it was spoken by the Supreme Lord)
nāvy āsīno bhagavatā
nāvi āsīnaḥ
sitting in the boat
bhagavatā
by the Supreme Personality of Godhead
proktaṁ brahma sanātanam
proktam
explained
brahma
all transcendental literatures
sanātanam
eternally existing.
While sitting in the boat, King Satyavrata, accompanied by the great saintly persons, listened to the instructions of the Supreme Personality of Godhead in regard to self-realization. These instructions were all from the eternal Vedic literature [brahma]. Thus the King and sages had no doubt about the Absolute Truth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
While sitting in the boat, King Satyavrata, accompanied by the sages, listened without doubt to the instructions of the Supreme Lord in regard to ātmā and eternal Brahman.
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Śrīmad-Bhāgavatam 8.24.57

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అతీతప్రలయాపాయ ఉత్థితాయ స వేధసే । హత్వాసురం హయగ్రీవం వేదాన్ ప్రత్యాహరద్ధరి: ॥ ౫౭ ॥
atīta-pralayāpāya
[ateeta-pralayaapaaya]
utthitāya sa vedhase
[utthitaaya sa vedhase]
hatvāsuraṁ hayagrīvaṁ
[hatvaasuram hayagreevam]
vedān pratyāharad dhariḥ
[vedaan pratyaaharad dharih]
Word-for-word
atīta — passed pralaya-apāye — at the end of the inundation utthitāya — to bring him to his senses after sleeping saḥ — the Supreme Lord vedhase — unto Lord Brahmā hatvā — after killing asuram — the demon hayagrīvam — by the name Hayagrīva vedān — all the Vedic records pratyāharat — delivered hariḥ — the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
atīta-pralayāpāya
atīta
passed
pralaya-apāye
at the end of the inundation
utthitāya sa vedhase
utthitāya
to bring him to his senses after sleeping
saḥ
the Supreme Lord
vedhase
unto Lord Brahmā
hatvāsuraṁ hayagrīvaṁ
hatvā
after killing
asuram
the demon
hayagrīvam
by the name Hayagrīva
vedān pratyāharad dhariḥ
vedān
all the Vedic records
pratyāharat
delivered
hariḥ
the Supreme Personality of Godhead.
At the end of the last inundation [during the period of Svāyambhuva Manu] the Supreme Personality of Godhead killed the demon named Hayagrīva and delivered all the Vedic literatures to Lord Brahmā when Lord Brahmā awakened from sleeping.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
At the end of the last inundation (during Brahmā’s night), at the beginning of Svāyambhuva Manvantara, the Supreme Lord killed the demon named Hayagrīva and delivered the Vedas to Lord Brahmā when Lord Brahmā awoke from sleep. The purposes of the two appearances of Matsya at different times are now described. Atīta-pralayāpāya means “at the beginning of Svāyambhuva Manvantara.”
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Śrīmad-Bhāgavatam 8.24.58

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స తు సత్యవ్రతో రాజా జ్ఞానవిజ్ఞానసంయుత: । విష్ణో: ప్రసాదాత్ కల్పేఽస్మిన్నాసీద్ వైవస్వతో మను: ॥ ౫౮ ॥
sa tu satyavrato rājā
[sa tu satyavrato raajaa]
jṣāna-vijṣāna-saṁyutaḥ
[jshaana-vijshaana-samyutah]
viṣṇoḥ prasādāt kalpe ’sminn
[vishnoh prasaadaat kalpe ’sminn]
āsīd vaivasvato manuḥ
[aaseed vaivasvato manuh]
Word-for-word
saḥ — he tu — indeed satyavrataḥ — Satyavrata rājā — the King jṣāna-vijṣāna-saṁyutaḥ — enlightened in full knowledge and its practical use viṣṇoḥ — of Lord Viṣṇu prasādāt — by the mercy kalpe asmin — in this period (ruled by Vaivasvata Manu) āsīt — became vaivasvataḥ manuḥ — Vaivasvata Manu.
Blended reading (Sanskrit + English inline)
sa tu satyavrato rājā
saḥ
he
tu
indeed
satyavrataḥ
Satyavrata
rājā
the King
jṣāna-vijṣāna-saṁyutaḥ
jṣāna-vijṣāna-saṁyutaḥ
enlightened in full knowledge and its practical use
viṣṇoḥ
of Lord Viṣṇu
viṣṇoḥ prasādāt kalpe ’sminn
prasādāt
by the mercy
kalpe asmin
in this period (ruled by Vaivasvata Manu)
āsīd vaivasvato manuḥ
āsīt
became
vaivasvataḥ manuḥ
Vaivasvata Manu.
King Satyavrata was illuminated with all Vedic knowledge by the mercy of Lord Viṣṇu, and in this period he has now taken birth as Vaivasvata Manu, the son of the sun-god.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura gives his verdict that Satyavrata appeared in the Cākṣuṣa- manvantara. When the Cākṣuṣa- manvantara ended, the period of Vaivasvata Manu began. By the grace of Lord Viṣṇu, Satyavrata received instructions from the second fish incarnation and was thus enlightened in all spiritual knowledge.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Satyavrata, endowed with knowledge and realization by the mercy of the Lord during Cākṣuṣa Manvantara, became Vaivasvata Manu in the present Manvantara. The word tu indicates a different subject, an event occurring during Cākṣuṣa Manvantara. This corresponds to the previous description: rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave | nāvy āropya mahī-mayyām apād vaivasvataṁ manum || The Lord accepted the form of Matsya during the flood at the time of Cākṣuṣa Manvantara. He protected Vaivasvata Manu by putting him on a boat made of the earth. SB 1.3.15 The purpose of this avatāra was to give knowledge. This is explained by the phrase “endowed with knowledge and realization by the Lord’s mercy.”
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Śrīmad-Bhāgavatam 8.24.59

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సత్యవ్రతస్య రాజర్షేర్మాయామత్స్యస్య శార్ఙ్గిణ: । సంవాదం మహదాఖ్యానం శ్రుత్వా ముచ్యేత కిల్బిషాత్ ॥ ౫౯ ॥
satyavratasya rājarṣer
[satyavratasya raajarsher]
māyā-matsyasya śārṅgiṇaḥ
[maayaa-matsyasya shaarnginah]
saṁvādaṁ mahad-ākhyānaṁ
[samvaadam mahad-aakhyaanam]
śrutvā mucyeta kilbiṣāt
[shrutvaa muchyeta kilbishaat]
Word-for-word
satyavratasya — of King Satyavrata rāja-ṛṣeḥ — of the great king māyā-matsyasya — and the fish incarnation śārṅgiṇaḥ — who had one horn on His head saṁvādam — the description or dealings mahat-ākhyānam — the great story śrutvā — by hearing mucyeta — is delivered kilbiṣāt — from all sinful reactions.
Blended reading (Sanskrit + English inline)
satyavratasya rājarṣer
satyavratasya
of King Satyavrata
rāja-ṛṣeḥ
of the great king
māyā-matsyasya śārṅgiṇaḥ
māyā-matsyasya
and the fish incarnation
śārṅgiṇaḥ
who had one horn on His head
saṁvādaṁ mahad-ākhyānaṁ
saṁvādam
the description or dealings
mahat-ākhyānam
the great story
śrutvā mucyeta kilbiṣāt
śrutvā
by hearing
mucyeta
is delivered
kilbiṣāt
from all sinful reactions.
This story concerning the great King Satyavrata and the fish incarnation of the Supreme Personality of Godhead, Viṣṇu, is a great transcendental narration. Anyone who hears it is delivered from the reactions of sinful life.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If one hears this great story in the form of a discussion between the great King Satyavrata and the fish incarnation with a horn, he will be delivered from the reactions of sinful life.
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Śrīmad-Bhāgavatam 8.24.60

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అవతారం హరేర్యోఽయం కీర్తయేదన్వహం నర: । సఙ్కల్పాస్తస్య సిధ్యన్తి స యాతి పరమాం గతిమ్ ॥ ౬౦ ॥
avatāraṁ harer yo ’yaṁ
[avataaram harer yo ’yam]
kīrtayed anvahaṁ naraḥ
[keertayed anvaham narah]
saṅkalpās tasya sidhyanti
[sankalpaas tasya sidhyanti]
sa yāti paramāṁ gatim
[sa yaati paramaam gatim]
Word-for-word
avatāram — incarnation hareḥ — of the Supreme Personality of Godhead yaḥ — whoever ayam — he kīrtayet — narrates and chants anvaham — daily naraḥ — such a person saṅkalpāḥ — all ambitions tasya — of him sidhyanti — become successful saḥ — such a person yāti — goes back paramām gatim — back home to Godhead, the supreme place.
Blended reading (Sanskrit + English inline)
avatāraṁ harer yo ’yaṁ
avatāram
incarnation
hareḥ
of the Supreme Personality of Godhead
yaḥ
whoever
kīrtayed anvahaṁ naraḥ
ayam
he
kīrtayet
narrates and chants
anvaham
daily
naraḥ
such a person
saṅkalpās tasya sidhyanti
saṅkalpāḥ
all ambitions
tasya
of him
sidhyanti
become successful
sa yāti paramāṁ gatim
saḥ
such a person
yāti
goes back
paramām gatim
back home to Godhead, the supreme place.
One who narrates this description of the Matsya incarnation and King Satyavrata will certainly have all his ambitions fulfilled, and he will undoubtedly return home, back to Godhead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One who daily narrates this description of the Matsya incarnation will certainly have all his ambitions fulfilled and he will go to Vaikuṇṭha.
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Śrīmad-Bhāgavatam 8.24.61

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ప్రలయపయసి ధాతు: సుప్తశక్తేర్ముఖేభ్య: శ్రుతిగణమపనీతం ప్రత్యుపాదత్త హత్వా । దితిజమకథయద్ యో బ్రహ్మ సత్యవ్రతానాం తమహమఖిలహేతుం జిహ్మమీనం నతోఽస్మి ॥ ౬౧ ॥ స వై మన: కృష్ణపదారవిన్దయో- ర్వచాంసి వైకుణ్ఠగుణానువర్ణనే । కరౌ హరేర్మన్దిరమార్జనాదిషు శ్రుతిం చకారాచ్యుతసత్కథోదయే ॥
pralaya-payasi dhātuḥ supta-śakter mukhebhyaḥ
[pralaya-payasi dhaatuh supta-shakter mukhebhyah]
śruti-gaṇam apanītaṁ pratyupādatta hatvā
[shruti-ganam apaneetam pratyupaadatta hatvaa]
ditijam akathayad yo brahma satyavratānāṁ
[ditijam akathayad yo brahma satyavrataanaam]
tam aham akhila-hetuṁ jihma-mīnaṁ nato ’smi
[tam aham akhila-hetum jihma-meenam nato ’smi]
Word-for-word
pralaya-payasi — in the water of inundation dhātuḥ — from Lord Brahmā supta-śakteḥ — who was inert because of sleeping mukhebhyaḥ — from the mouths śruti-gaṇam — Vedic records apanītam — stolen pratyupādatta — gave back to him hatvā — by killing ditijam — the great demon akathayat — explained yaḥ — one who brahma — Vedic knowledge satyavratānām — for the enlightenment of Satyavrata and the great saintly persons tam — unto Him aham — I akhila-hetum — unto the cause of all causes jihma-mīnam — appearing as and pretending to be a great fish nataḥ asmi — I offer my respectful obeisances.
Blended reading (Sanskrit + English inline)
pralaya-payasi dhātuḥ supta-śakter mukhebhyaḥ
pralaya-payasi
in the water of inundation
dhātuḥ
from Lord Brahmā
supta-śakteḥ
who was inert because of sleeping
mukhebhyaḥ
from the mouths
śruti-gaṇam apanītaṁ pratyupādatta hatvā
śruti-gaṇam
Vedic records
apanītam
stolen
pratyupādatta
gave back to him
hatvā
by killing
ditijam akathayad yo brahma satyavratānāṁ
ditijam
the great demon
akathayat
explained
yaḥ
one who
brahma
Vedic knowledge
satyavratānām
for the enlightenment of Satyavrata and the great saintly persons
tam
unto Him
tam aham akhila-hetuṁ jihma-mīnaṁ nato ’smi
aham
I
akhila-hetum
unto the cause of all causes
jihma-mīnam
appearing as and pretending to be a great fish
nataḥ asmi
I offer my respectful obeisances.
I offer my respectful obeisances unto the Supreme Personality of Godhead, who pretended to be a gigantic fish, who restored the Vedic literature to Lord Brahmā when Lord Brahmā awakened from sleep, and who explained the essence of Vedic literature to King Satyavrata and the great saintly persons.
Purport

Here is a summary of Satyavrata’s meeting with the fish incarnation of Lord Viṣṇu. Lord Viṣṇu’s purpose was to take back all the Vedic literatures from the demon Hayagrīva and restore them to Lord Brahmā. Incidentally, by His causeless mercy, the Lord spoke with Satyavrata. The word satyavratānām is significant because it indicates that those on the level of Satyavrata can take knowledge from the Vedas delivered by the Supreme Personality of Godhead. Whatever is spoken by the Supreme Lord is accepted as Veda. As stated in Bhagavad-gītā, vedānta-kṛd veda-vit: the Supreme Personality of Godhead is the compiler of all Vedic knowledge, and He knows the purport of the Vedas. Therefore, anyone who takes knowledge from the Supreme Personality of Godhead, Kṛṣṇa, or from Bhagavad-gītā as it is, knows the purpose of the Vedas ( vedaiś ca sarvair aham eva vedyaḥ ). One cannot understand Vedic knowledge from the veda-vāda-ratās, who read the Vedas and misconstrue their subject matter. One has to know the Vedas from the Supreme Personality of Godhead.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “Matsya, the Lord’s Fish Incarnation.”

— This commentation has been finished in our New Delhi center today, the first of September, 1976, the day of Rādhāṣṭamī, by the grace of the Supreme Personality of Godhead and the ācāryas. Śrīla Narottama dāsa Ṭhākura says, tāṅdera caraṇa sevi bhakta-sane vāsa janame janame haya, ei abhilāṣa. I am attempting to present Śrīmad-Bhāgavatam in the English language by the order of my spiritual master, Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, and by his grace the work of translation is gradually progressing, and the European and American devotees who have joined the Kṛṣṇa consciousness movement are helping me considerably. Thus we have expectations of finishing the great task before my passing away. All glories to Śrī Guru and Gaurāṅga.

END OF THE EIGHTH CANTO

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I offer my respectful obeisances unto Matsya, the cause of all causes, who, after killing the demon, restored to Lord Brahmā the Vedic literature stolen from his mouths while Brahmā had no powers, during sleep at the time of the devastation, and who explained the essence of Vedic literature to King Satyavrata. The purposes of the two avatāras are summarized for clarity. Diti-jam (born from Diti) means a demon. Here the conventional meaning is take over the literal meaning (he was not really Diti’s son.) Satyavratānām is in the plural out of respect. Jihma-mīnam means “having a corrupted fish form.” It was a distorted form because the fish had a horn which was tied to the boat. Another form of distorted fish is known commonly as āḍi. The commentary Śārātha-darśinī on twenty-fourth chapter of the Eighth Canto has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas. I do not have detachment or a trace of bhakti. I do not have a trace of knowledge nor good conduct. I do not write a commentary but make a net to catch my intelligence which is quivering in the waves of saṁsāra. The commentary of the Eighth Canto has been completed on the sixth lunar day in the waxing phase of Phalguna month on the banks of Rādhā-kuṇḍa. I offer respects to Rādhā-kuṇḍa, Śyāma-kunḍa, Govardhana and my guru. Chapter One The Story of Sudyumna
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