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Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
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- Vishvanatha Chakravarti Thakura
- atha prathamo ’dhyāyaḥ
- O long-lived sage! You should tell us at once in easy terms, and thoroughly, the highest object for mankind that you have discerned in all the scriptures.
- The Supreme Lord Keśava, whose intentions remain concealed because he is deceptive to mankind, performed pastimes with Balarāma.
- Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all yogas, devoted to the righteous, and the protector of dharma, has entered his abode.
- The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the sages, respecting their words, began to speak.
- Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.
- O best of the brāhmaṇas! The complete perfection of dharma, according to divisions of varṇāśrama by men, is pleasing the Lord.
- Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
- Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
- Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
- Therefore the ancient sages worshipped Supreme Lord, beyond the material senses, composed of viśuddha-sattva. Those who follow the sages attain liberation in this world.
- naimiṣīyopākhyāne janma-guhyaṁ nāma
- First of all, the supreme lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.
- Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
- Secondly the lord of sacrifice, lifting up the earth from Rasātala, for its welfare, took the form of the boar.
- Being requested by Anasūyā, the wife of Atri, the Lord became her son as Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
- Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
- The Lord, taking the divine human form of Rāma, performed brave actions such as controlling the ocean with a desire to help the devatās.
- At the junction of the yugas when the kings are almost criminal, the Lord of the universe Kalki will be born as the son of Viṣṇu-yaśas.
- All sages, Manus, devatās, powerful humans (sons of Manu) along with Brahmā’s sons are also considered to be vibhūtis of the Lord.
- The pure person who chants with devotion the glories of the Lord’s appearance, which is mysterious, becomes free from all sorrows.
- When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize brahman.
- ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.
- atha caturtho ’dhyāyaḥ
- In which yuga, in what place, and for what reason did the sage Vyāsa write this work? Who inspired him to write this work?
- How did the conversation of Parīkṣit with Śukadeva arise, through which this Vaiṣṇava scripture appeared?
- The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit.
- Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda.
- Vyāsa was born in the womb of Satyavatī as a portion of the Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
- Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples.
- The supreme lord Vyāsa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
- Perhaps the path of bhakti pleasing to the most elevated devotees has not been sufficiently described. And the elevated devotees alone are dear to the Lord.
- As Vyāsa was lamenting, considering himself most vile, Nārada approached the hermitage, which was previously described.
- Understanding that Nārada, worshipped by the Devatās, had suddenly arrived, Vyāsa worshipped him as if he were Brahmā.
- You have also investigated and realized the brahman which is eternal. Then why should you lament that you have been unsuccessful?
- By this knowledge I understood the influence of the spiritual and material energies of the creator Lord Vāsudeva. By this understanding the devotees attain the Lord’s abode.
- The substance by which a living being’s disease arises and which does not cure the disease, when combined with other substances in a medicine, destroys the disease.
- That jñāna which arises from karma, which is pleasing to the Lord because of being offered to him, is endowed with bhakti.
- I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna, Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.
- Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
- O brāhmana! The Lord, knowing that I had undertaken the highest instructions given by him, gave me realization of himself, then powerful siddhis, and finally prema for him.
- vyāsa-nārada-saṁvādo nāma
- When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
- Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
- Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
- In that desolate forest, sitting at the base of a pippala tree, I concentrated by my intelligence on Paramātmā situated within my mind, as I had been taught.
- As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
- Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
- By serving the devotees for even a short time, your intelligence became firmly fixed in Me. When you give up this body of low birth, you will become my associate.
TRANSLATION
Eighth, the Lord was born to Nābhi and his wife Merudevī as Ṛṣabha. He shows the path of the wise worshipped by all āśramas.
COMMENTARY
Ṛṣabha was born from the son of Āgnīdhra named Nābhi.
|| 1.3.14 ||
ṛṣibhir yācito bheje navamaṁ pārthivaṁ vapuḥ |
dugdhemām oṣadhīr viprās tenāyaṁ sa uśattamaḥ ||
TRANSLATION
Ninth, requested by the sages the Lord took the form of King Pṛthu. Because he milked herbs from the earth, he is considered the most desirable of the avatāras.
COMMENTARY
Pārthivam vapuḥ means the body of a king, Pṛthu. Pārthavam is another version, which means relating to Pṛthu. “Herbs” is representative of other things also. He milked all things from the earth. Dugdha should actually be adugdha. This form is poetic license. Because of that he is considered the most desirable of the avatāras (uśattamaḥ). Uśa means desired or dear.
|| 1.3.15 ||
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave |
nāvy āropya mahī-mayyām apād vaivasvataṁ manum ||
TRANSLATION
When there was a inundation after the period of the Cākṣuṣa Manu the Lord accepted the form of a fish and protected Vaivasvata Manu, placing him on a boat formed from the earth.
COMMENTARY
During Cākṣuṣa manvantara there was a flood of water. Another version has cākṣuṣāntara-samplave. The earth acted as a boat (nāvi mahī-mayyām). Matsya protected (apād) the person who would be Vaivasvata-manu. Śrīdhara Svāmī says though there is not a flood at the end of this manvantara, an illusory flood was shown to Satyavrata for fun. However in Viṣṇu-dharmottara, Vajra asks Mārkaṇḍeya, “What happens at the end of the manvantara?” Mārkaṇḍeya says:
ūrmi-mālī mahā-vegaḥ sarvam āvṛtya tiṣṭhati |
bhūrlokam āśritaṁ sarvaṁ tadā naśyati yādava ||
na vinaśyanti rājendra viśrutāḥ kula-parvatāḥ |
naur bhūtvā tu mahā-devī yadu-kulodvaha |
dhārayaty atha bījāni sarvāṇy evāviśeṣataḥ || [1.75.5-6, 9 |
O Vajra, the great Lord, in the form of water, greatly agitated with countless waves, covers the earth and the lower planets with water. O Yādava! All things on the earth planet are destroyed at that time. Only the famous mountains are not destroyed, O best of kings! At that time, the earth personified, taking the form of a boat, protects all the seeds without discrimination, O offspring of the Yadu family!
This explains that there is destruction at the end of the manvantara. In Laghu-bhāgavatāmṛta, Rūpa Gosvāmī also states that there is a devastation by water after every manvantara. In his comments on some verses of Hari-vaṁśa as well he says the same. The verse mentions the Cākṣuṣa manvantara. Because Satyavrata was a great devotee of Matsya, and Matsya was attracted to his devotee, Matsya appeared at this time. The following verse illustrates how the Lord is controlled by his devotee.
svacchandopātta-dehāya viśuddha-jñāna-mūrtaye
sarvasmai sarva-bījāya sarva-bhūtātmane namaḥ
Unto Him who assumes transcendental bodies according to the desires of His devotees, unto Him whose form is itself pure consciousness, unto Him who is everything, who is the seed of everything and who is the Soul of all creatures, I offer my obeisances. SB 10.27.11
Therefore this particular narration is representative of events that take place after every manvantara.
|| 1.3.16 ||
surāsurāṇām udadhiṁ mathnatāṁ mandarācalam |
dadhre kamaṭha-rūpeṇa pṛṣṭha ekādaśe vibhuḥ ||
TRANSLATION
In the eleventh appearance, the Lord, in the form of a tortoise, held up on his back Mandara Mountain for the devatās and demons churning the ocean.
COMMENTARY
The devatās and demons churned the ocean to receive nectar. Kamaṭha means turtle.
|| 1.3.17 ||
dhānvantaraṁ dvādaśamaṁ trayodaśamam eva ca |
apāyayat surān anyān mohinyā mohayan striyā ||
TRANSLATION
The Lord took the form of Dhanvantari as the twelfth avatāra and taking the thirteenth form as the woman Mohinī he let the devatās drink nectar and bewildered the demons.
COMMENTARY
Dhānvantaram dvādaśamam means that the form of Dhanvantari is the twelfth avatāra. His activity was bringing a pot of nectar. The use of dvādaśamam instead of dvādaśam is poetic license. Taking the thirteenth form, he let the devatās drink nectar. What was his form? As the woman Mohinī, he bewildered the demons (anyān).
|| 1.3.18 ||
caturdaśaṁ nārasiṁhaṁ bibhrad daityendram ūrjitam |
dadāra karajair ūrāv erakāṁ kaṭa-kṛd yathā ||
TRANSLATION
Taking the form of Narasiṁha as the fourteenth avatāra, he pierced the chest of the strong king of the demons with his nails just as a wood cutter breaks erakā grass.
COMMENTARY
Erakā is a type of grass without joints.
|| 1.3.19 ||
pañcadaśaṁ vāmanakaṁ kṛtvāgād adhvaraṁ baleḥ |
pada-trayaṁ yācamānaḥ pratyāditsus tri-piṣṭapam ||
TRANSLATION
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