Parīkṣit’s Questions

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TRANSLATION

Brahmā said: In the great ocean where he strove to lift up the earth, the infinite Lord took the form of a boar, the form of all sacrifice, and pierced Hiraṇyākṣa who had come there with his tusks, just as Indra pierces a mountain with his thunderbolt.

COMMENTARY

In the seventh chapter, the avatāras starting with Varāha, along with their activities, vibhūtis and their devotees, are described in summary.

This verse describes Varāha. In the great ocean where he strove (udayataḥ) to lift up the earth, the Lord took the form of a boar and pierced Hiraṇyākṣa who had come there with his tusks (daṁṣṭrayā). First he used his hands, then his tusks, according to a later description.

taṁ muṣṭibhir vinighnantaṁ vajra-sārair adhokṣajaḥ

kareṇa karṇa-mūle ’han yathā tvāṣṭraṁ marut-patiḥ

The demon now began to strike the Lord with his hard fists, but Lord Adhokṣaja slapped him in the root of the ear, just as Indra, the lord of the Maruts, had hit the demon Vṛtra. SB 3.19.25

|| 2.7.2 ||

jāto rucer ajanayat suyamān suyajña

ākūti-sūnur amarān atha dakṣiṇāyām |

loka-trayasya mahatīm aharad yad ārtiṁ

svāyambhuvena manunā harir ity anūktaḥ ||

TRANSLATION

The Lord called Suyajña, the son of Ākūti and Ruci, gave birth to the devatās called Suyamās in his wife Dakṣiṇā. When he relieved the three worlds of great suffering, Svāyambhuva named him Hari.

COMMENTARY

This verse describes Yajña. He was born from Prajāpati Ruci and gave birth to the devatās called Suyamās. He was called Suyajña. His mother was Ākūti, the daughter of Svāyambhuva. His wife was Dakṣiṇā. He became Indra. When he relieved (aharat) the three worlds of suffering, he was named Hari by Manu, his grandfather. Previously he was named Suyajña. In the following descriptions the birth, activities, parents, and name of each avatāra is mentioned.

|| 2.7.3 ||

jajñe ca kardama-gṛhe dvija devahūtyāṁ

strībhiḥ samaṁ navabhir ātma-gatiṁ sva-mātre |

ūce yayātma-śamalaṁ guṇa-saṅga-paṅkam

asmin vidhūya kapilasya gatiṁ prapede ||

TRANSLATION

O Nārada! The Lord was born in the house of Kardama to Devahūtī along with nine sisters, and spoke spiritual knowledge to his mother, by which people of this world became purified of the mud of material association which contaminates the soul and were able to attain the planet of Kapila in the spiritual world.

COMMENTARY

This describes Kapila. O Nārada (dvije)! He was born (jajñe) in the house of Kardama from Devahūtī, along with (samam) nine sisters. He taught her spiritual knowledge by which people in this world (asmin), purified of the mud of material association which contaminates (śamalam) the soul, attained the planet of Kapila in the spiritual world.

|| 2.7.4 ||

atrer[146] apatyam abhikāṅkṣata āha tuṣṭo
datto mayāham iti yad bhagavān sa dattaḥ |
yat-pāda-paṅkaja-parāga-pavitra-dehā
yogarddhim[147] āpur ubhayīṁ yadu-haihayādyāḥ ||

TRANSLATION

The Lord, satisfied, said to Atri who desired a son, “I have given myself to you.” Thus he was called Datta. Those purified by the dust of Dattātreya’s feet, such as Yadu and Haihaya, attained perfection of yoga for enjoyment and liberation.

COMMENTARY

This verse describes Dattātreya. The possessive case of atreḥ indicates the dative case. He said to Atri who wanted a son, “I have given (dattaḥ) myself to you.” Therefore he was named Datta, son of Atri (atreya). Those who purified their bodies by the dust of his lotus feet attained perfection of yoga in order to enjoy in this world or the next world or in order to gain enjoyment or liberation. Among those persons (who were thus purified), Paraśurāma killed Haihaya in anger because of his great offense, even though Haihaya had attained an elevated status in yoga.

|| 2.7.5 ||

taptaṁ tapo vividha-loka-sisṛkṣayā me[148]

ādau sanāt sva-tapasaḥ sa catuḥ-sano ’bhūt |

prāk-kalpa-samplava-vinaṣṭam ihātma-tattvaṁ

samyag jagāda munayo yad acakṣatātman ||

TRANSLATION

I performed austerities for creation of the various planets in the beginning. From that austerity, which continued for a long time, the Lord became the four Kumāras. In this day of Brahmā, they thoroughly explained knowledge of the soul which was lost during the inundation at the end of the previous day (of Brahmā) and which sages saw directly in their minds.

COMMENTARY

This describes the Kumāras. Because of the austerity that I performed in the beginning, lasting for a long time (sanāt) for creating the worlds, the Lord became the four Sanas. Sana means the four Kumāras, Sanaka, Sanandana, Sanātana and Sanatkumāra. Sana means to spread out. In the sahasra-nāma-stotra the Lord is called Sanātana-tamaḥ, the most ancient. In this kalpa of Brahmā (asmin), they spoke spiritual knowledge which had been lost during the devastation of the previous kalpa. Sages saw directly (realized) in their minds (ātman) what they had spoken.

|| 2.7.6 ||

dharmasya dakṣa-duhitary ajaniṣṭa mūrtyāṁ

nārāyaṇo nara iti sva-tapaḥ-prabhāvaḥ |

dṛṣṭvātmano bhagavato niyamāvalopaṁ

devyas tv anaṅga-pṛtanā ghaṭituṁ na śekuḥ ||

TRANSLATION

The Lord was born to Mūrti, daughter of Dakṣa, and wife of Dharma, as Nārāyaṇa and Nara, having extraordinary powers of austerity. The army of Cupid composed of Apsarās seeing that they could not break their vow, because they were the Supreme Lord, became stunned out of fear of getting cursed for their offense.

COMMENTARY

This describes Nara-nārāyaṇa. The Lord appeared as Nārāyaṇa and Nara in Mūrti, the wife of Dharma. Two forms were born. Thes forms possessed extraordinary (sva) power of austerity. The army of Cupid, consisting of many Apsarās, came to break their austerity. Seeing the impossibility of breaking their austerity because they were the two Supreme Lords, they could not move. They became paralyzed with the fear of getting cursed. Atmanaḥ is in the singular instead of dual to express one type—they are both the Supreme Lord. According to Bhāṇḍari, the syllable ava indicates a negation, instead of using the syllable a. Thus avalopa means “not breaking.” Or the verse can mean “Seeing the replica forms of the Apsarās and Urvasī emanating from the Lord (atmanaḥ) and seeing that they could not break their vow, they became stunned in astonishment.”

|| 2.7.7 ||

kāmaṁ dahanti kṛtino nanu roṣa-dṛṣṭyā

roṣaṁ dahantam uta te na dahanty asahyam |

so ’yaṁ yad antaram alaṁ praviśan bibheti

kāmaḥ kathaṁ nu punar asya manaḥ śrayeta ||

TRANSLATION

Rudra burns Cupid by his angry glance, but he cannot destroy the intolerable anger which burns even himself. But anger fears to enter the Lord’s pure mind. How can lust then take shelter of his mind?

COMMENTARY

It is not astonishing that the Lord conquers Cupid, because he does not become angry. He conquers anger which is difficult for others to conquer. Accomplished persons, headed by Rudra, burn up Cupid by angry glances. But they do not burn up the anger by which they themselves are consumed. This means that they cannot control that anger. Oh (nu)! That anger (so ’yam) is afraid of entering within (antaram) the Lord. Or it fears to enter his mind (antar). Why? His mind is pure (amalam).

|| 2.7.8 ||

viddhaḥ sapatny-udita-patribhir anti rājño

bālo ’pi sann upagatas tapase vanāni |

tasmā adād dhruva-gatiṁ gṛṇate prasanno

divyāḥ stuvanti munayo yad upary-adhastāt ||

TRANSLATION

Pierced by the arrows of the words of his step-mother, Dhruva, only a boy, left the King and went to the forest to perform penance. Being pleased with Dhruva who offered prayers, the Lord gave him Dhurva-loka, which the seven sages situated above and below in the sky praise.

COMMENTARY

This verse described Pṛṣnigarbha. Pierced by the arrows of words of Suruci, the co-wife of his mother, Dhruva left the presence (anti) of King Uttānapada and went to the forest for performing austerity (tapase). Pleased with Dhruva who offered him prayers (gṛṇate), the Lord gave him Dhurva-loka, an eternal planet, which the seven sages, situated in the sky (divyāḥ) above and below, praise. Or it can mean, “Bhṛgu, who is situated above, and the seven sages, who are situated below, praise that planet.”

This form is called Pṛśnigarbha, an avatāra of Vāsudeva. He is mentioned in the Tenth Canto:

tvam eva pūrva-sarge ’bhūḥ pṛśniḥ svāyambhuve sati

tadāyaṁ sutapā nāma prajāpatir akalmaṣaḥ

My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā. SB 10.3.32

adṛṣṭvānyatamaṁ loke śīlaudārya-guṇaiḥ samam

ahaṁ suto vām abhavaṁ pṛśnigarbha iti śrutaḥ

Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni. SB 10.3.41

His birth but not his activities are mentioned in the Tenth Canto.. His activities but not his birth are mentioned in the present verse. By comparing the birth and activities, both can be combined consistently. Laghu-bhāgavatamṛta says:

asyātra caritānuktyā nāmānuktyā ca tatra vai |

parasparam apekṣitvād yuktā caikatra saṅgatiḥ ||

Since the activities of the son of Pṛśni are not mentioned in the quotation from the Tenth Canto and Pṛśni’s name is not mentioned in the Second Canto quote, the two can be taken as the same person because of the need for both name and activities for avatāra descriptions. Laghu-bhāgavatāmṛta 1.3.56

One should not say that this verse describes how Nārāyaṇa came from Vaikuṇṭha for Dhruva, and thus this is a separate avatāra called Dhruva-priya. The same scripture also says:

atrāgamana-mātreṇa yadi syād avatāratā |

anyatrāpi prasajyeta yatheṣṭaṁ tat-prakalpanā ||57||

If one were to argue that the Lord could be considered a separate avatāra for just approaching Dhruva, this should apply to other forms of the Lord also. Laghu-bhāgavatāmṛta 1.3.57

|| 2.7.9 ||

yad venam utpatha-gataṁ dvija-vākya-vajra-

niṣpluṣṭa-pauruṣa-bhagaṁ niraye patantam |

trātvārthito jagati putra-padaṁ ca lebhe

dugdhā vasūni vasudhā sakalāni yena ||

TRANSLATION

When the brāhmaṇas prayed for his appearance, Pṛthu appeared and delivered his father Vena who had fallen to hell and whose powers had been burned up by the thunderbolt words of the brāhmaṇas. Thus he was worthy of the name putra (son). He milked the earth of food and other items.

COMMENTARY

This described Pṛthu. When (yad) prayed for (arthitaḥ) by the sages, the Lord appeared, and having delivered Vena, who had fallen to hell, he got the name putra. The word putra is derived as follows:

puṁ-nāmno narakādy asmāt pitaraṁ trāyate sutaḥ |

tasmāt putra iti proktaḥ svayam eva svayaṁbhuvā ||

The son delivers (trāyate) his father from the hell called put. Thus he is called

putra.

How did he do this? It is described in the Vāmana Purāṇa that Prthu heard from Nārada that his father, whose powers had been burned up by the thunderbolt curse of the brāhmaṇas, after suffering in hell, had attained a low body of a leper. Pṛthu brought him to Pṛthu lake at Kurukṣetra and, by bathing him there, delivered him from his unremitting suffering. After that, he milked the earth for food and other items (vūsuni).  

|| 2.7.10 ||

nābher asāv ṛṣabha āsa sudevi-sūnur

yo vai cacāra sama-dṛg jaḍa-yoga-caryām |

yat pāramahaṁsyam ṛṣayaḥ padam āmananti

svasthaḥ praśānta-karaṇaḥ parimukta-saṅgaḥ ||

TRANSLATION

Ṛṣabha, who performed jaḍa-yoga, and whose renunciation is practiced by other sages, was the son of Sudevī and King Nābhi. He was situated in himself, had controlled senses, and gave up all material association.

COMMENTARY

This verse describes Ṛṣabhadeva. He appeared as the son of Sudevi and Nābhi. He practiced yoga as if he was inanimate (jaḍa). The sages practice the characteristics of his renunciation. What type of person was he? He was situated in himself (svasthaḥ).

One may object that after renouncing everything he again attained worldy connection by gaining worshippers. He gave up completely the association of those sages who followed his renunciation. He had no affection for them, thinking that they did not understand his type of renunciation. Thus they became dried up. One should see the story (in the Fifth Canto) for the details.

|| 2.7.11 ||

satre mamāsa bhagavān haya-śīraṣātho

sākṣāt sa yajña-puruṣas tapanīya-varṇaḥ |

chandomayo makhamayo ’khila-devatātmā

vāco babhūvur uśatīḥ śvasato ’sya nastaḥ ||

TRANSLATION

At my sacrifice the Lord, the very form of sacrifice, golden in color, appeared as Hayagrīva. From the breathing of his nostrils the charming Vedas, complete with meters, sacrifices and prayers to the devatās, appeared.

COMMENTARY

Hayagrīva is described. At my sacrifice (satre), the Lord appeared as Hayagrīva. From the exhaling (śvasataḥ) of Hayagrīva (asya) through his nostrils (nastaḥ) the pleasant (uśatīh) words of the Vedas appeared. The three words chandomayo makhamayo ’khila-devatātmā describe karma-kāṇdā, jñāna-kāṇḍā and devatā kāṇdā śrutis. Instead of makhamaya sometimes amṛtamaya is seen.

|| 2.7.12 ||

matsyo yugānta-samaye manunopalabdhaḥ

kṣoṇī-mayo nikhila-jīva-nikāya-ketaḥ |

visraṁsitān uru-bhaye salile mukhān me

ādāya tatra vijahāra ha veda-mārgān ||

TRANSLATION

Matsya, appearing at the end of the manvantara, seen by the future Vaivasvata Manu, acted as the shelter for the earth and all the living beings, and taking up the Vedas which has slipped from my (Brahmā’s) mouth into the water, played in the frightening waters.

COMMENTARY

Matsya is described. He was seen by the future Vaivasvata Manu at the end of the Yuga. He became the shelter of the earth and others as well as the four types of jīvas. He took up the Vedas which has dropped from my mouth into the frightening waters and played in that water.

|| 2.7.13 ||

kṣīrodadhāv amara-dānava-yūthapānām

unmathnatām amṛta-labdhaya ādi-devaḥ |

pṛṣṭhena kacchapa-vapur vidadhāra gotraṁ

nidrākṣaṇo ’dri-parivarta-kaṣāṇa-kaṇḍūḥ ||

TRANSLATION

In the form of a turtle, the Lord held up Mandara Mountain on his back so that the devatās and Dānavas could obtain nectar from churning the milk ocean, while he took the opportunity to sleep and relieve himself of itching by the turning of the mountain on his back.

COMMENTARY

This describes Kūrma. The lord, who took the opportunity to sleep, or was joyfully sleeping, held up the Mandara Mountain (gotram) for attaining nectar from the milk ocean, to relieve his itching by the turning of the mountain. The verb kaṣ means to destroy. The form kaṣāṇa is poetic license.

|| 2.7.14 ||

traipiṣṭaporu-bhaya-hā sa nṛsiṁha-rūpaṁ

kṛtvā bhramad-bhrukuṭi-daṁṣṭra-karāla-vaktram |

daityendram āśu gadayābhipatantam ārād

ūrau nipātya vidadāra nakhaiḥ sphurantam ||

TRANSLATION

To remove the devatās’ great fears, taking the form of Nṛsiṁha, with frightening face, fangs and frowns, the Lord, after placing Hiraṇyakaśipu on his thighs, using his claws, tore apart the king of the Daityas, who had suddenly appeared and rushed towards him with his club.

COMMENTARY

This verse describes Nṛsiṁha. This form destroyed the great fears of the devatās (traipiṣṭapa). With his club, the king of the Daityas, Hiraṇyakaśipu, rushed close (ārāt) to the Lord, who had a frightening face with fangs and frowns.

|| 2.7.15 ||

antaḥ-sarasy uru-balena pade gṛhīto

grāheṇa yūtha-patir ambuja-hasta ārtaḥ |

āhedam ādi-puruṣākhila-loka-nātha

tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya ||

TRANSLATION

When the king of the elephants was bitten on his foot by a powerful crocodile while in the water and suffering because of that, taking a lotus in his trunk, he cried out, “O first person, master of all people, famous for purifying, auspicious to the ear!”

COMMENTARY

Two verses describe the avatāra Hari. The elephant calls out four names of the Lord. “You possess a human form from the beginning (ādi-puruṣa) but I, because of being a jīva, had a human form previously but now have an elephant form. You are the master of all people (akhila-loka-nātha). You can also be my master. You are famous for purifying (tīrtha-śravaḥ), and, therefore, you should purify me of the sin of this low birth. I have heard your auspicious name (śravaṇa-maṅgala) from the mouth of my guru. How, then, can I be in this inauspicious position now?”

|| 2.7.16 ||

śrutvā haris tam araṇārthinam aprameyaś

cakrāyudhaḥ patagarāja-bhujādhirūḍhaḥ |

cakreṇa nakra-vadanaṁ vinipāṭya tasmād

dhaste pragṛhya bhagavān kṛpayojjahāra ||

TRANSLATION

The immeasurable Hari, hearing his desire to surrender, holding the cakra in his hand and mounted on Garuḍa, attacked the mouth of the crocodile, grabbed the elephant by his trunk and mercifully delivered him.

COMMENTARY

Araṇārthinam means longing for surrender.

|| 2.7.17 ||

jyāyān guṇair avarajo ’py aditeḥ sutānāṁ

lokān vicakrama imān yad athādhiyajñaḥ |

kṣmāṁ vāmanena jagṛhe tripada-cchalena

yācñām ṛte pathi caran prabhubhir na cālyaḥ ||

TRANSLATION

The Lord of sacrifice, though younger than the other sons of Aditi, taking the form of Vāmana, surpassing all the worlds by his step, took the whole earth on the pretext of begging three steps. Without Vāmana begging from him, Bali who followed the path of dharma, could not be made to give up his wealth.

COMMENTARY

Though the controller of sacrifices, in the form of Vāmana, was younger than the other sons of Aditi (the twelve Ādityas), he was the best in qualities.

How can the Lord practice deception and beg land? Without begging, he who follows dharma could not be induced to give up his wealth. 

|| 2.7.18 ||

nārtho baler ayam urukrama-pāda-śaucam

āpaḥ śikhā[149]-dhṛtavato vibudhādhipatyam |

yo vai pratiśrutam ṛte na cikīrṣad anyad

ātmānam aṅga manasā haraye ’ bhimene ||

TRANSLATION

O Nārada! Bali did not want the kingdom of heaven he had previously gained by force, for he held tightly to his head the water from the feet of Vāmana. He did not want to do anything except fulfill his promise and offered his body to the Lord with faith.

COMMENTARY

One may worry that it is improper to remove Bali’s wealth by begging. But the Lord takes away with the intention of giving much more, such as his own planet. The kingdom of heaven, which was previously taken by force, was not Bali’s objective now, even if it were to be given. Why? He held completely (ā) the water (apaḥ) from the feet of Vāmana on his head, even though he was cursed by Śukrācārya. O Nārada (aṅga)! He did not want to do anything except fulfill his promise. Acikīrṣat is the proper form. Cikīrṣad is poetic license. He agreed to give his body, his identity, to the Lord for fulfilling the third step.

|| 2.7.19 ||

tubhyaṁ ca nārada bhṛśaṁ bhagavān vivṛddha-

bhāvena sādhu parituṣṭa uvāca yogam |

jñānaṁ ca bhāgavatam ātma-satattva-dīpaṁ

yad vāsudeva-śaraṇā vidur añjasaiva ||

TRANSLATION

O Nārada! The Lord as Hamṣa, greatly pleased with your prema, spoke about bhakti-yoga, knowledge about himself and also that knowledge which removes ignorance in the jīva, both of which the pure devotees understand with joy.

COMMENTARY

This verse describes Haṁsa. The Lord as Haṁsa, satisfied by your prema (vivṛddha-bhāvena) spoke bhakti-yoga (yogam) and jñāna to you. There are two types of knowledge; one that has Kṛṣṇa, who is the object of devotion, as the subject, and two, that which has the jīva, who is the shelter of bhakti, as the subject. These are defined by two descriptive terms in the verse. Bhāgavatam refers to information for understanding about the Lord’s beauty, fragrance, voice, young age, sweetness and attractive qualities in order to attain prema. The other type is that which removes the covering of ignorance and reveals (pradīpam) the nature of the jīva (such as knowledge and bliss), who is the shelter of bhakti. These are the two types of knowledge. The pure devotees joyfully (añjasā) understand this knowledge. Everywhere in the scriptures, words such as knowledge are used without distinguishing whether they are used to describe another element, or as the main element, with conventional meaning (rūḍha), such as in the word brahma-jñāna. Similarly pañhkaja refers to lotus (the common usage) and other things (anything growing from mud). In other places, however, the words are used according to strict derivation (yaugika) as in the following examples:

purā mayā proktam ajāya nābhye

padme niṣaṇṇāya mamādi-sarge

jñānaṁ paraṁ man-mahimāvabhāsaṁ

yat sūrayo bhāgavataṁ vadanti

Previously at the beginning of creation, I spoke to Brahmā sitting on his lotus in lake of my navel the highest knowledge which reveals my pastimes, and which the devotees call the four essential verses of Bhāgavatam. SB 3.4.13

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam

2.7

Bhakti dedicated to Lord Kṛṣṇa, endowed with special moods, quickly produces detachment from material goals and knowledge of the Lord devoid of the desire for liberation. SB 1.2.7

aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām

yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam

How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32

Other examples are pañkajam vartma durgamam: the road which has become muddy (pañkajam---instead of meaning a lotus) is difficult to pass. Maṇḍapaṁ bhojayej janam: the man should enjoy the hall. Bhojayet also means “should eat”.

In Viṣṇu-dharmottara it is said that the Lord as Haṁsa spoke bhakti-yoga to Nārada, not impersonal jñāna. However it is also said:

yadā tvaṁ sanakādibhyo yena rūpeṇa keśava |

yogam ādiṣṭavān etad rūpam icchāmi veditum ||

O Keśava! I desire to know that form of yoga which you taught to the Kumāras.

That Haṁsa taught jñāna to the Kumāṛas. It should be understood to be a different Haṁṣa. Tubhyaṁ ca (unto you also) in the verse indicates that the Lord spoke bhakti-yoga to Nārada who was also an avatāra. Thus Brahmā indicates that Nārada is also an avatāra.

|| 2.7.20 ||

cakraṁ ca dikṣv avihataṁ daśasu sva-tejo

manvantareṣu manu-vaṁśa-dharo bibharti |

duṣṭeṣu rājasu damaṁ vyadadhāt sva-kīrtiṁ

satye tri-pṛṣṭha uśatīṁ prathayaṁś caritraiḥ ||

TRANSLATION

During the manvantara, the Lord, as the protector of the dynasty of Manu, assumed great power like the Sudarśana-cakra, which is unimpeded in ten directions. He punished the evil kings and spread his attractive glories up to Satya-loka by his qualities.

COMMENTARY

This verse describes the manvantara-avatāra.[150] The Lord, as the protector of Manu’s family, assumed great power like the Sudarśana-cakra which is unimpeded in the ten directions, He punished the evil kings. He spread his attractive glories even up to Satya-loka which is above the three worlds.

|| 2.7.21 ||

dhanvantariś ca bhagavān svayam eva kīrtir

nāmnā nṛṇāṁ puru-rujāṁ ruja āśu hanti |

yajñe ca bhāgam amṛtāyur avāvarundha[151]

āyuṣya-vedam anuśāsty avatīrya loke ||

TRANSLATION

The Lord by the name Dhanvantari, personified fame, quickly destroyed the diseases of the seriously ill. At the sacrifice, empowered to give people long life by making them free of disease, he obtained the portion of nectar taken by the demons, and, appearing in this world as avatāra, founded Ayurveda.

COMMENTARY

This verse describes Dhanvantari. The Lord by the name Dhanvantari is the embodiment of fame (svayam kīrtiḥ). He was the cause of making people live as if immortally, by making them free of disease (amṛtāyuḥ). He took the portion previously taken by the demons (if the version reads avāpa ruddham). He obtained the portion taken from the demons (avāvarundha). He propagated the Veda concerning healthy life.

|| 2.7.22 ||

kṣatraṁ kṣayāya vidhinopabhṛtaṁ mahātmā
brahma-dhrug ujjhita-pathaṁ narakārti-lipsu |
uddhanty asāv avani-kaṇṭakam ugra-vīryas[152]
triḥ-sapta-kṛtva urudhāra-paraśvadhena ||

TRANSLATION

With his sharp axe, the greatly powerful Lord twenty-one times killed the kṣatriyas, thorns in the earth, who had committed violence against the brāhmaṇas, had strayed from the path of the Vedas, had desired suffering in hell, and thus became an offering to death according to the rules.

COMMENTARY

This verse describes Paraśurāma. He killed the kṣatriyas, who were an offering (upabhṛtam) to death (kṣayāya) according to the rules. This means that they were offered up as a gift to Paraśurāma who was filled with raudra-rasa. The kṣatriyas committed violence against the brāhmaṇas. That was the reason why he killed them.

|| 2.7.23 ||

asmat-prasāda-sumukhaḥ kalayā kaleśa

ikṣvāku-vaṁśa avatīrya guror nideśe |

tiṣṭhan vanaṁ sa-dayitānuja āviveśa

yasmin virudhya daśa-kandhara ārtim ārcchat ||

TRANSLATION

The kind Lord, merciful to all of us, the Llord of all parts, appeared in the Ikṣvāku dynasty along with his brothers, and, following the order of his guru, lived in the forest with Lakṣmaṇa. By opposing Rāma, Rāvaṇa lost his life.

COMMENTARY

Rāma is described in three verses. Rāma was kind (sumukhaḥ), showing mercy (prasāda) to all of us, from Brahmā to the non-moving entities. This indicates Rāma’s very merciful nature. He appeared in the Ikṣvāku dynasty along with Lakṣmaṇa and his brothers (kalayā). He was the Lord of parts (kaleśaḥ) and he was perfect. Śruti says cinmaye ’smin mahā-viṣṇau jāte dāśarathe harau: the Lord, Mahā-viṣṇu, was born as Rāma, and was fully spiritual. (Rāma-tāpaṇi Upaniṣad) Smṛti says: nṛṣiṁha-rāma-kṛṣṇeṣu ṣāḍguṇyaṁ paripūritam: Nṛsiṁha, Rāma and Kṛṣṇa are complete with all good qualities. (Padma Purāṇa) Rāvaṇa achieved destruction (ārtim ārcchat) by Rāma.

|| 2.7.24 ||

yasmā adād udadhir ūḍha-bhayāṅga-vepo

mārgaṁ sapady ari-puraṁ haravad didhakṣoḥ |

dūre suhṛn-mathita-roṣa-suśoṇa-dṛṣṭyā

tātapyamāna-makaroraga-nakra-cakraḥ ||

TRANSLATION

The ocean, trembling in fear, filled with groups of crocodiles, snakes and makaras burning from his hot glances caused by his rising anger which was due to separation from Sītā who was far away, immediately gave a path to Rāma, who desired to burn Laṅka, just as Śiva burned Tripura.

COMMENTARY

The ocean, trembling in fear, gave a path to Rāma, who desired to burn Laṅka, just as Śiva burned Tripura. The possessive case (didhakṣoḥ) here represents the dative case. That ocean was filled with groups of crocodiles, snakes and makaras which were scorched by his red glances, caused by his frightening anger, which was due to separation from Sītā (suhṛn) who was far away.

|| 2.7.25 ||

vakṣaḥ-sthala-sparśa-rugna-mahendra-vāha-

dantair viḍambita-kakubjuṣa ūḍha-hāsam |

sadyo ’subhiḥ saha vineṣyati dāra-hartur

visphūrjitair dhanuṣa uccarato ’dhisainye ||

TRANSLATION

Rāma would immediately remove the loud laugh of Rāvaṇa, who turned the directions white with the fragments of Airāvata’s tusk which broke when it collided with his chest, just by the twang of his bow which moved wonderfully through the battlefield.

COMMENTARY

Rāvaṇa had turned the directions white with the tusks of Indra’s elephant, which broke on contacting his chest. The pieces of broken tusk fled in all directions or served all directions (kakub juṣaḥ). Rāvaṇa, who stole his wife (dāra-hartuḥ), gave a loud laugh. Rāma would immediately remove the pride of Rāvaṇa, who thought “There is no one equal to me” along with his life airs, by the twang of his bow, which moved wonderfully among the troops of both sides. There is another version with kakub-jaya-rūḍha-hāsam: pride which increased his victory in all directions.

|| 2.7.26 ||

bhūmeḥ suretara-varūtha-vimarditāyāḥ

kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ |

jātaḥ kariṣyati janānupalakṣya-mārgaḥ

karmāṇi cātma-mahimopanibandhanāni ||

TRANSLATION

Kṛṣṇa, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of the suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities whose sweetness will hide his powers.

COMMENTARY

Now Kṛṣṇa is described in ten verses. He made his appearance to remove the suffering of the earth and the suffering due to saṁsāra, and to relieve the devotees, on this earth, of suffering caused by separation from the Lord. When the earth is afflicted by the troops of kings who are demons (suretara), he, who has a course that cannot be detected by us, will appear.

“Though an object is known, a person can fix its nature by giving it a name and form according to his intelligence. For instance, one can say, ‘This Kaustubha jewel is actually a ruby.’ Or ‘Though this is a ruby, actually it is coral.’ Thus though this avatāra remains unknown in svarūpa, that svarūpa is described in the Purāṇas, is it not? This person who is very ancient has white and black hair appeared in his portion as Kṛṣṇa. Viṣṇu Purāṇa (5.1.59) says ujjahārātmanaḥ keśau sita-kṛṣṇau mahāmune: O great sage, he pulled out black and white hairs from himself. Mahābhārata 1.189.31-32 also says:

sa cāpi keśau harir udbabarha

śuklam ekam aparaṁ cāpi kṛṣṇam |

tau cāpi keśāvāviśetāṁ yadūnāṁ

kule striyau rohiṇīṁ devakīṁ ca ||

tayor eko balabhadro babhūva

yo ’sau śvetas tasya devasya keśaḥ |

kṛṣṇo dvitīyaḥ keśavaḥ sambabhūva

keśo yo ’sau varṇataḥ kṛṣṇa uktaḥ ||

Viṣṇu took two hairs, one white and black. These two hairs entered the wombs of Rohiṇī and Devakī in the Yadu family. The white hair became Balarāma and the black hair became Kṛṣṇa.”

If one examines the superficial meanings of these statements, they are contradictory and therefore should be rejected. Though Nārāyaṇa has a body of bliss and knowledge, totally unaffected by the three guṇas, he is described as having white and black hair, because of getting old. However he is described as being eternally young in statements such as santaṁ vayasi kaiśore: he has a young age. (SB 3.28.17) And Kṛṣṇa is stated to be the original form of Bhagavān with the statement kṛṣṇas tu bhagavān svayam whereas here it says he arose from Viṣṇu’s hair. Therefore the wise will explain these verses differently.

Sīta-kṛṣṇa-keśa does not mean white and black hair but only expresses its beauty. How does one explain the quotation from Mahābhārata? With the idea of “Let my two hairs become successful” Viṣṇu pulled out two hairs, to indicate the colors of Balarāma and Kṛṣṇa (the hairs were not actually black and white). If this explanation is not accepted, the contradiction mentioned above exists about Viṣṇu’s age and as well the contradiction to the statement kṛṣṇas tu bhagavān svayam. Śrīdhara Svāmī says kalayā rāmeṇa saha svayaṁ sita-kṛṣṇa-keśo bhagavān eva jātaḥ: the Llord with beautiful black hair appeared with Balarāma (kalayā).

kalayā śilpa-naipuṇya-viśeṣa-vidhinā sitāḥ |

baddhāḥ kṛṣṇā atiśyāmāḥ keśā yeneti vigrahaḥ |

sa evetyasya vaidagdhī-viśeṣotkarṣa īritaḥ ||157||

kiṁ vā yaḥ kalayāṁśena syāt sita-śyāma-keśakaḥ |

sa evātrāvatīrṇo ’bhūt śrī-līlā-puruṣottamaḥ ||158||

Kṛṣṇa is described as having a form with black hair (kṛṣṇa) bound up (sitāḥ) with skill (kalayā). This is a description of his excellent beauty. Kṛṣṇa, called līlā-puruṣottama, with bound up, black hair then appeared along with Lord Kṣīrodakaśāyī as his aṁśa. Laghu-bhāgavatāmṛta 1.157-158

Jīva Gosvāmī says:

aṁśavo ye prakāśante mama te keśa-saṁjñitāḥ iti smṛter mac-chiro-dhāryau sita-kṛṣṇa-kiraṇau dvau prabhū avatariṣyata iti sūcanārthaṁ keśa-dvayoddharaṇam

Smṛti says “Keśa means the rays which emanate from me.” Thus, when Viṣṇu pulled out two hairs he indicated, “The two Lords whose two rays, black and white, maintain my head, will appear.” Kṛṣṇa-sandarbha

Not using the word keśa to indicate hair (which is the conventional meaning) is an indication that the sages who wrote the scriptures are following the Bhāgavatam statement parokṣa-vādā ṛṣayaḥ parokṣaṁ mama ca priyam: the Vedic seers and mantras deal in esoteric terms, and I also am pleased by such confidential descriptions. (SB 11.21.35)

The Viṣṇu Purāṇa quotation can be explained as follows. From the antaḥ-karaṇa, the two Lords, white and black, forms of happiness (ka means happiness īśa means lord), being pleased with many prayers, became visible (ujjahāra). O great sage! By contemplation the meaning should be understood. (Muni means “one who contemplates.”) According to Nāmārtha-varga the word ka means happiness, the head and water. The two verses from Mahābhārata should be explained in the same way.

For relieving the earth’s suffering with (sita) just one his one parts, Kṛṣṇa, the form of happiness (ka) and the controller (īśa), having both sweetness and power, appeared along with Balarāma. Another meaning of sīta is Śiva, another meaning of kṛṣṇa is Viṣṇu, and another meaning of ka is Brahmā. Thus sita-krsna-keśaḥ means “lord of Ṣiva, Viṣṇu and Brahmā.” Later it will be said sa yāvad urvyā bharam īśvareśvaraḥ: the Lord of lords will move about on earth as long as there is suffering (SB 10.1.22)

What type of activities does Kṛṣṇa perform? These activities completely cover up his great powers. That means that his great powers exist but are covered by the sweetness of his activities. Or the activities cause complete bondage to his glory. This means that his activities bind up everyone’s minds by their sweetness. The path unseen by men (janānupalakṣya-mārga) indicates the confidential path of rāgānuga-bhakti.

|| 2.7.27 ||

tokena jīva-haraṇaṁ yad ulūki-kāyās

trai-māsikasya ca padā śakaṭo ’pavṛttaḥ |

yad riṅgatāntara-gatena divi-spṛśor vā

unmūlanaṁ tv itarathārjunayor na bhāvyam ||

TRANSLATION

He killed Pūtanā when he was just an infant; he overturned the cart with his three- month-old foot; simply by his crawling between the two Arjuna trees which touched the heavens, he uprooted them. Such activities are not possible for other forms of the Lord.

COMMENTARY

Here his activities are described. He killed Pūtanā when he was a small baby (tokena), not when he was bigger in body, but when he was very small, and could be killed easily. He did not show a form like Vāmana, who had great power and was very strong and large, extending over the universe, and therefore a more suitable target for being killed. By his foot, which was very tender at three months, he overturned the cart. He was not like Nṛsiṁha who showed huge, tough feet for killing Hiraṇyakaśipu. He uprooted the Arjuna trees by crawling between them while being tied to a mortar, unlike Varāha, who took great care to lift up the earth. These examples of his activities are given to illustrate how Kṛṣṇa’s activities cover his powers with their sweetness. These activities are not possible (na bhāvyam) for the other avatāras.

|| 2.7.28 ||

yad[153] vai vraje vraja-paśūn viṣa-toya-pītān[154]

pālāṁs tv ajīvayad anugraha-dṛṣṭi-vṛṣṭyā |

tac-chuddhaye’ti-viṣa-vīrya-vilola-jihvam

uccāṭayiṣyad uragaṁ viharan hradinyām ||

TRANSLATION

He will bring to life the cows and cowherds who drank the poisonous water by the shower of his merciful, sweet glance. He will drive the snake, whose trembling tongue was full of poison, from the Yamunā, so that he can play in its waters to purify it of the poison.

COMMENTARY

By the shower of his sweet glance of mercy, he brought back to life the cows and the cowherd boys who had drunk poisonous water. This activity also shows his sweetness hiding his powers. He drove the snake from the Yamunā so that he could play in her waters to purify it of the poison.

|| 2.7.29 ||

tat karma divyam iva[155] yan niśi niḥśayānaṁ

dāvāgninā śuci-vane paridahyamāne |

unneṣyati vrajam ato ’vasitānta-kālaṁ

netre pidhāpya sa-balo ’nadhigamya-vīryaḥ ||

TRANSLATION

When that same night, a fire burns up the forest of reeds dry from the summer heat, he whose strength cannot be understood, along with Balarāma, will rescue the dozing inhabitants of Vraja for whom death is certain, by having them close their eyes.

COMMENTARY

To mention that his activities appear to be transcendental is customary speech. Actually all his activities are spiritual. The Lord says janma karma ca me divyam. (BG 4.9) On the night that Kāliya was killed, when the forest, dry from the summer heat (śuci), is burning due to a forest fire, he will deliver (unneṣyati) the inhabitants who are certain (avasita) to die. The forest was composed of dry reeds. He made them close their eyes.

|| 2.7.30 ||

gṛhṇīta yad yad upabandham amuṣya mātā

śulbaṁ sutasya na tu tat tad amuṣya māti |

yaj jṛmbhato ’sya vadane bhuvanāni gopī

saṁvīkṣya śaṅkita-manāḥ pratibodhitāsīt ||

TRANSLATION

Yaśodā took rope to bind him up but the rope was not sufficient to tie him. She also saw in his gaping mouth the universe, and then, with a worried mind, recovered her affection for him as her son.

COMMENTARY

Mother Yaśoḍā took a rope (śulbam) to tie him up, but it was not big (na māti) enough to tie him. Yaśoḍā (gopī), seeing all the worlds in his open mouth, was first astonished. Kiṁ svapna etad uta deva-māyā: was this a dream or some illusion of the devatās? (SB 10.8.40) Then she understood that her child had great powers. atho amuṣyaiva mamārbhakasya yaḥ kaścanautpattika ātma-yogaḥ: has this been manifested by my own intelligence, or is it some mystic power exhibited by my child? (SB 10.8.40) Did Kṛṣṇa do this? Then after that, she recovered (pratibodhitā). She realized the sweetness of her affection for her child, which counteracted her realization of his powers. She had previously thought “He is Nārāyaṇa. Let him destroy my materialistic affection for him, seeing him as my child” with such words as praṇatāsmi tat-padam (SB 10.8.40): I pay respects to his lotus feet.

|| 2.7.31 ||

nandaṁ ca mokṣyati bhayād varuṇasya pāśād

gopān bileṣu pihitān maya-sūnunā ca |

ahny āpṛtaṁ niśi śayānam atiśrameṇa

lokaṁ[156] vikuṇṭham upaneṣyati gokulaṁ sma ||

TRANSLATION

He will deliver Nanda from the fearful ropes of Varuṇa and deliver the cowherd boys hidden in caves by Vyoma. He will take the inhabitants of Vraja, who will be busy looking for Nanda and Kṛṣṇa all day, and fall asleep exhausted at night, to Vaikuṇṭha-loka.

COMMENTARY

He will deliver Nanda from the fearful ropes of Varuṇa. Nanda will fear that Varuṇa, binding him with ropes, will keep him in his planet because he had bathed at a forbidden time. But actually Nanda would not be bound up by Varuṇa, but would be taken to his planet for a few moments, so that Varuṇa could see Kṛṣṇa. And he delivered the cowherd boys hidden in the caves by Vyoma (maya-sūnunā). He will take the inhabitants of Vraja, who will be engaged all day long in looking for Kṛṣṇa and Nanda (who will be with Varuṇa) and fall asleep at night exhausted, to Vaikuṇṭha.[157]

|| 2.7.32 ||

gopair makhe pratihate vraja-viplavāya

deve ’bhivarṣati paśūn kṛpayā rirakṣuḥ |

dhartocchilīndhram iva sapta-dināni sapta-

varṣo mahīdhram anaghaika-kare salīlam ||

TRANSLATION

When Indra, deprived of sacrifice by the cowherds, showered rain to flood Vraja, Kṛṣṇa, only seven years old, desiring to protect the cows by his mercy, will effortlessly hold up Govardhana like an open umbrella for seven days with one hand, without getting tired.

COMMENTARY

Deve means Indra. Kṛṣṇa desired to protect them (rirakṣuḥ should be rirakṣiṣuḥ). Ucchilīndhram means “like an open umbrella.” Anaghaika-kare means “with one hand without getting tired.”

|| 2.7.33 ||

krīḍan vane niśi niśākara-raśmi-gauryāṁ

rāsonmukhaḥ[158] kala-padāyata-mūrcchitena |

uddīpita-smara-rujāṁ vraja-bhṛd-vadhūnāṁ

hartur hariṣyati śiro dhanadānugasya ||

TRANSLATION

Inclined to perform the rāsa dance, Kṛṣṇa will sport in the night made white by the rays of the moon, and will cut off the head of Śaṅkhacūḍa, follower of Kuvera, who will attempt to steal the cowherd men’s wives whose love for Kṛṣṇa was incited by the modulations coming from the sweet, low melodies of his flute.

COMMENTARY

What kind of night will it be? It will be made white by the rays of the moon. Inclined to perform the rāsa dance, he will sport. On another day in the future, the killing of Śaṅkhacūḍa will take place. It is mentioned together with the rāsa dance because it will take place near the place of the rāsa dance on another day. He will cut off the head of Śaṅkhacūḍa who will steal the wives of the cowherd men (vraja-bhṛt), whose love for Kṛṣṇa will be excited by the modulations coming from low, sweet songs. Or, he will perform rāsa dance in the middle of the night, after killing Śaṅkhacūḍa, since it is first mentioned that he will become inclined to the rāsa dance (rasonmukhaḥ).

|| 2.7.34-35 ||

ye ca pralamba-khara-dardura-keśy-ariṣṭa-

mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ |

anye ca śālva-kuja-balvala-dantavakra-

saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ ||

ye vā mṛdhe samiti-śālina ātta-cāpāḥ

kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ |

yāsyanty adarśanam alaṁ[159] bala-pārtha-bhīma-

vyājāhvayena hariṇā nilayaṁ tadīyam ||

TRANSLATION

The demons headed by Pralambha, Dhenuka, Baka, Keśī, Ariṣṭa, the wrestlers, Kuvalayāpīḍa, Kaṁṣa, Kālayavana, Dvivida, Pauṇḍraka, Śālva, Narakāsura, Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmi, as well as those with bow in hand glorious in fighting on the battlefield, such as the Kāmbojas, Matsyas, Kurus, Sṛñjayas, and Kaikayas will attain sāyujya or Vaikuṇṭha by the Lord or through his instruments Balarāma, Arjuna, Bhīma and others.

COMMENTARY

Vyāsa, having described somewhat the Vṛndāvana pastimes because of their extreme sweetness, indicates in summary the other pastimes -- the killing of demons -- in two verses. Some of these demons will attain sāyujya and some will attain Vaikuṇṭha. Kharaḥ refers to Dhenuka, Darduraḥ refers to Baka. Ibha refers to Kuvalayāpīḍa. Kuja means Narakāsura. Kapi means Dvivida. Samiti-śālinaḥ means those who shine in battle. Pralamba, Dhenuka, Dvivida, Balvala, and Rukmi were killed by Balarāma. Bhīma and Arjuna killed the Kāmbojas and others. Pradyumna killed Śambara. Mucukunda killed Yavana. The Lord did not kill them. Thus their names are also mentioned in the phrase bala-pārtha-bhīma-vyājāhvayena: they will attain liberation by the Lord who is also called Balarāma, Arjuna and Bhīma. Subdued by him, the seven bulls will attain liberation at another time (since they were animals). Among the demons Pralamba, Dhenuka and others will get sāyujya and Pauṇḍraka, Dantavakra and others will get Vaikuṇṭha. This will be understood from later statements.

|| 2.7.36 ||

kālena mīlita-dhiyām avamṛśya nṝṇāṁ

stokāyuṣāṁ sva-nigamo bata dūra-pāraḥ |

āvirhitas tv anuyugaṁ sa hi satyavatyāṁ

veda-drumaṁ viṭa-paśo vibhajiṣyati sma ||

TRANSLATION

The Lord, seeing that the ocean of the Vedas composed by himself will be difficult to cross by people whose lives are short and whose intelligence has been limited by time, will appear in every kalpa as the son of Satyavatī and divide the tree of the Vedas into branches.

COMMENTARY

This verse describes Vyāsadeva. Considering that the ocean of the Vedas written by himself was difficult to cross (dūra-pāraḥ) for the men with short lives and whose intelligence has been reduced by time, Vyāsa appears in every kalpa to Satyavatī and divides the Vedas into branches. Anuyugam means every kalpa or day of Brahmā.[160]

|| 2.7.37 ||

deva-dviṣāṁ nigama-vartmani niṣṭhitānāṁ

pūrbhir mayena vihitābhir adṛśya-tūrbhiḥ |

lokān ghnatāṁ mati-vimoham atipralobhaṁ

veṣaṁ vidhāya bahu bhāṣyata aupadharmyam ||

TRANSLATION

When the demons, fixed in Vedic learning,[161] kill people using fortresses traveling at great speeds so that they are not seen by the enemy, built by Maya, the Lord will take the dress of a non-believer and will speak many alluring heretical doctrines to bewilder their minds.

COMMENTARY

This verse describes Buddha. When the demons fixed in the path of the Vedas kill people from fortresses made by Maya and travel at speeds so that they cannot be seen by the enemy, the Lord, wearing the dress of a non-believer, will speak many heretical teachings (aupadharmyam) which will bewilder them, being very alluring to their minds. Aupadharmyam means related to upadharma.

|| 2.7.38 ||

yarhy ālayeṣv api satāṁ na hareḥ kathāḥ syuḥ

pāṣaṇḍino dvija-janā vṛṣalā[162] nṛ-devāḥ |

svāhā svadhā vaṣaḍ iti sma giro na yatra

śāstā bhaviṣyati kaler bhagavān yugānte ||

TRANSLATION

When the topics of the Lord are not heard in the houses of the devotees, when the brāhmaṇas are heretical, the kings are śūdras and the words of sacrifice svāhā, svadhā and vaṣaṭ are not uttered, the Lord will appear as Kalki at the end of Kali-yuga as the punisher.

COMMENTARY

This verse describes Kalki. Vṛṣalāḥ means śūdras. Nṛ-devāḥ means kings. At the end of Kali-yuga (kaler yugānte) the Lord will appear. The particular avatāras should be seen in proper perspective. In the conversation between Brahmā and Nārada, Varāha and others had already appeared in the past. Some of the Manvantara-avatāras had appeared in the past and some will appear in the future. Dhanvantari and Paraśurāma existed then. Rāma and others are in the future. In the verses, sometimes the tenses do not reflect this, because of necessities of meter.

|| 2.7.39 ||

sarge tapo ’ham ṛṣayo nava ye prajeśāḥ

sthāne ’tha dharma-makha-manv-amarāvanīśāḥ |

ante tv adharma-hara-manyu-vaśāsurādyā[163]

māyā-vibhūtaya imāḥ puru-śakti-bhājaḥ ||

TRANSLATION

The vibhūtis of māyā, filled with great śakti, are austerity, myself, the sages and the nine Prajāpatis for creation; dharma, sacrifice, the Manus, the devatās, and kings for maintenance; and adharma, Śiva, the snakes, and demons for destruction.

COMMENTARY

This verse describes the vibhūtis of the guṇāvatāras within the material world according to divisions. For maintenance (sthāne) there are dharma, sacrifices, the Manus, the devatās, and kings. Ante means destruction. Manyu-vaśāḥ means snakes and others who are controlled by anger.

|| 2.7.40 ||

viṣṇor nu vīrya-gaṇanāṁ katamo ’rhatīha

yaḥ pārthivāny api kavir vimame rajāṁsi |

caskambha yaḥ sva-raṁhasāskhalatā[164] tri-pṛṣṭhaṁ

yasmāt tri-sāmya-sadanād uru-kampayānam ||

TRANSLATION

Can even a person who is able to count the particles of dust on earth estimate the glories of Viṣṇu, who paralyzed the universe by his swift, firm step, which caused trembling starting from the outermost layer of prakṛti?

COMMENTARY

It is not possible to explain completely the līlāvatāras of the Lord. Is it possible to estimate the power of Viṣṇu? The word kartum is missing. He paralyzed the universe with the swiftness of his foot as Trivikrama, which caused tremendous trembling starting from the outermost layer of prakṛti (tri-sāmya-sadanād). There is the Vedic mantra:

viṣṇor vīryāṇi kiṁ prāvocaṁ yaḥ pārthivāny api vimane rajāṁsi

yo ’skambhayad uttaraṁ sadhasthaṁ vicakramāṇas tredhorugāya

Can even he, who measures the dust of the earth, describe the powers of much praised Viṣṇu who took three steps and paralyzed the upper worlds along with the devatās?

Here is the meaning. Can even he, who measures the dust of the earth, describe the powers of much praised Viṣṇu who took three steps and paralyzed the upper worlds (uttaram) along with the devatās (sadhastham)? Stham means devatās and sadha means “with.”

|| 2.7.41 ||

nāntaṁ vidāmy aham amī munayo ’gra-jās te

māyā-balasya puruṣasya kuto ’varā ye |

gāyan guṇān daśa-śatānana ādi-devaḥ

śeṣo ’dhunāpi samavasyati nāsya pāram ||

TRANSLATION

I and the sages such as the Kumāras, who are your elder brothers, do not know the limit of the strength of the Lord’s material energy, what to speak of others. Even Śeṣa, who has been singing the glories of the Lord till the present with his thousand heads, has not been able to find an end to them.  

COMMENTARY

This is further explained. I do not know the end of the strength of his māyā-śakti, what to speak of his spiritual energy. Śeśa does not attain an end to singing his qualities pertaining to the material and spiritual worlds.

|| 2.7.42 ||

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

sarvātmanāśrita-pado yadi nirvyalīkam |

te dustarām atitaranti ca deva-māyāṁ

naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye ||

TRANSLATION

Those to whom the infinite Lord shows mercy -- when they attain devotees who are surrendered completely to the lotus feet of the Lord and who have no material desires -- cross the insurmountable ocean of māyā and understand the Lord. They are devoid of the intelligence which thinks in terms of “my body” and the “bodies of my family members” which are worthy food for dogs and jackals.

COMMENTARY

“If you cannot know the Lord then realization of him is without foundation.” That is answered in this verse. Only those person to whom the Lord shows mercy saying, “Let these persons know me,” cross the ocean of māyā and know the Lord. The śruti says:

nāyām ātmā pravacanena labhyo na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhās tasyaiṣa ātmā vivṛṇute tanuṁ svām

The Lord is not attained by speaking or intelligence or much hearing. The Lord is attained by that person alone whom the Lord chooses. He reveals his own form to that person. Muṇḍaka Upaniṣad 3.2.3

What are the symptoms of his mercy? There should be persons without material desires (nirvyalīkam), who take shelter of the Lord’s feet with indifference to karma and jñāna (sarvātmanā). The principal function of his śakti of mercy is to manifest pure bhakti. That pure bhakti is manifested in people by his devotees. (Thus mercy is obtained by getting association of devotees.) If they attain that association then they cross māyā and attain knowledge of the Lord. Gaining knowledge of the Lord is indicated by the word ca. By what symptoms should māyā’s affliction and freedom from that affliction (knowledge) be known? One thinks of “me” and “mine,” -- of one’s own body and the bodies of children and others, which are worthy food for dogs and jackals. Those who attain mercy are free from this conception.

|| 2.7.43-45 ||

vedāham aṅga paramasya hi yoga-māyāṁ

yūyaṁ bhavaś ca bhagavān atha daitya-varyaḥ |

patnī manoḥ sa ca manuś ca tad-ātmajāś ca

prācīnabarhir ṛbhur aṅga uta dhruvaś ca ||

ikṣvākur aila-mucukunda-videha-gādhi-

raghv-ambarīṣa-sagarā gaya-nāhuṣādyāḥ |

māndhātr-alarka-śatadhanv-anu-rantidevā

devavrato balir amūrttarayo dilīpaḥ ||

saubhary-utaṅka[165]-śibi-devala-pippalāda-

sārasvatoddhava[166]-parāśara-bhūriṣeṇāḥ |

ye ’nye vibhīṣaṇa-hanūmad-upendradatta-

pārthārṣṭiṣeṇa-vidura-śrutadeva-varyāḥ ||

TRANSLATION

O Nārada! I, you, Śiva, Prahlāda, Śatarūpā, Svāyambhuva, his sons, Prācīnabarhi, Ṛbhu, Aṅga, Dhruva, Ikṣvaku, Aila, Mucukunda, Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Mandhātā, Alarka, Śatadhanvā, Anu, Rantidevā, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Dadhīci, Uddhava, Parāśara, Bhūriśeṇa, Vibhīṣaṇa, Hanumān, Śuka, Arjuna, Ārṣṭiṣeṇa, Vidura, and Śrutadeva know the power of the Lord.

COMMENTARY

“Who has attained identity without me and mine? Where can we see the symptoms of the Lord’s mercy?” Because the Lord has shown mercy to me, I know. I speak with the agreement of the knowledgeable devotees. I know according to my realization. I do not know the end of his glories. That was revealed by me previously. Daitya-varyāḥ is Prahlāda. Patnī is Śatarūpā. Manu is Svāyambhuva. His children are Priyavrata, Uttānapāda, Devahūtī and others. Prācīnabarhiṣaḥ drops the visargas for metrical reasons. Sometimes Rantidevā and Devavrata are reversed. The loss of ā in Śatadhanvā is poetic license. Devavrata is Bhīṣma. Upendradatta is Śuka.

|| 2.7.46 ||

te vai vidanty atitaranti ca deva-māyāṁ

strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ |

yady adbhuta-krama-parāyaṇa-śīla-śikṣās

tiryag-janā api kim u śruta-dhāraṇā ye ||

TRANSLATION

Women, śūdras, Hūṇas, Śabaras and other sinfully born persons also certainly cross over the material world and know the Lord if they learn about the qualities of the devotees of the Lord. If even animals can understand, how much more quickly can humans, who hear from the mouth of guru, understand the Lord?

COMMENTARY

Not only those great persons but even lower persons have realized his powers. If they learn about the qualities of those devotees who have surrendered to the Supreme Lord, who takes great steps; if they learn about devotees who do not discriminate between high and low, they also know the powers of the Lord, even if they are swans, elephants, parrots or cranes (tiryag-janā). What then to speak of how quickly humans, who hear the name and form of the Lord from the mouth of a guru, can know the Lord?

|| 2.7.47 ||

śaśvat praśāntam abhayaṁ pratibodha-mātraṁ

śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam |

śabdo na yatra puru-kārakavān kriyārtho

māyā paraity abhimukhe ca vilajjamānā ||

tad vai padaṁ bhagavataḥ paramasya puṁso

brahmeti yad vidur ajasra-sukhaṁ viśokam |

TRANSLATION

Paramātmā is eternally peaceful and fearless, bestows knowledge, is pure, and equal to all. Brahman which is known as unlimited happiness and freedom from grief is one aspect of the Supreme Lord, which words with action as their object and words with many case relations cannot describe. Māyā, being ashamed, cannot stand before the Lord.

COMMENTARY

“The Lord is revealed in three forms according to the person’s qualification as mentioned in the statement brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). From SB 2.6.45 until SB 2.7.42, ending with the description of Kalki, the unlimited qualities of Bhagavān have been described. The worshippers of Bhagavān have been described from SB 2.6.42-46. Is it necessary then to speak about Paramātmā and brahman now?” This verse answers.

Paramātmā in all the jīvas from high to low (sad-asataḥ), from Brahmā to the plants, has an impartial disposition (samam). He is always (śaśvat) extremely (pra) peaceful (śāntam). This word (having the same meaning as sama) is used to describe his control of sattva-guṇa as in the following:

guṇāḥ sattvādayaḥ śānta-ghora-mūḍhāḥ svabhāvataḥ

viṣṇu-brahma-śivānāṁ ca guṇa-yantṛ-svarūpiṇām

The modes of goodness, passion and ignorance, whose individual natures are peaceful, violent and foolish, are personally regulated by Lord Viṣṇu, Lord Brahmā and Lord Śiva respectively.

The words śaśvat (always) and pra (extremely) further distinguish sama, the effect of sattva-guṇa. He is fearless, presiding over the fearful jīva. Though he possesses knowledge, he is described by the words pratibodha-mātram. This means that he reveals awareness (bodha), an effect of sattva-guṇa.[167] This is emphasized by the words prati (in regard to) and mātra (fully). He is pure, presiding over the impure jīva.

Paramātmā has been described. Now brahman is described. Words indicating objects and implying relationship along with action cannot describe brahman.[168] “But you talk about brahman in this way. If you say na yatra puru-kārakavān, does this not contradict your own words?” The answer is given. Brahman is one aspect (pada) of the Lord, behind whom stands bashful māyā. It is the aspect without qualities, the initial phase of realization of the Lord -- who has spiritual variety, form and qualities. The Lord says madīyaṁ mahimānaṁ ca paraṁ brahmeti śabditam: that which is my greatness is called brahman. (SB 8.24.38) This means that brahman is the greatness of the Lord and is characterized by all-pervasion.

This is the meaning. Words cannot define Bhagavān who possess non-material form and qualities, since sound is a quality of material ether. Thus māyā cannot stand before the Lord. However, there are descriptions such as megha-śyāmaḥ kanaka-paridhiḥ: he has a dark complexion like a cloud and yellow garments (SB 8.7.17); paṅkajākṣo ’yam ātmā: he has lotus eyes. To some degree such words can convey about the Lord to people’s minds, by comparison to material objects such as clouds and gold. And people become joyful thinking that they are meditating on the Lord though they, in fact, possess only a semblance of the Lord by their concentration. The Lord, however, under the control of waves of unprecedented mercy, thinks “That devotee is meditating on me”. Then he brings that devotee to his feet so that the devotee can serve the Lord. The Lord’s svarūpa being inexpressible by words becomes accomplished by the Lord’s mercy. But how can the svarūpa of brahman be expressed by words, since it is devoid of material and spiritual qualities? That is the meaning of śabdo na yatra. Because brahman lacks quality and classification and hence lacks meaningful use of words to correspond to the object (brahman), words indicating actions and relationships cannot describe it. Thus the word brahman is used simply to denote that object. Though brahman is beyond words, it is the formless aspect of Bhagavān who can be described. Since it can be expressed in relation to the Lord for common understanding, even brahman becomes expressible through words. This will be explained in SB 10.87. From realization of this brahman one attains unrestricted happiness and dissipation of grief (viśokam). How much more can the form of Bhagavān give happiness and dissipation of grief!

|| 2.7.48 ||

sadhryaṅ niyamya yatayo yam akarta-hetiṁ

jahyuḥ svarāḍ iva nipāna-khanitram indraḥ ||

TRANSLATION

The yogīs and sannyāsīs, who concentrated their mind on brahman and Paramātmā, finally give up the sādhana of seeing non-difference, being indifferent to that practice, as much as Indra is indifferent to digging a well.

COMMENTARY

The worshippers of Paramātmā and brahman are described as having the same general form. Sadhryak means “that which accompanies,” the mind. Masculine gender of yam is poetic license. The yogīs and sannyāsis (yatayaḥ), concentrating their minds (sadhṛyak) on Paramātmā and brahman, should give up the practice (hetim) of no distinctions (akarta). They do not respect it because it is considered unsuitable. An example is given of losing interest in a process because it is no longer useful. It is like Indra who is the very form of rain (svarāṭ), having no interest in digging a well (nipāna). Or svarāṭ can mean who exists by himself, with wealth. A poor man who becomes wealthy like Indra gives up his shovel which he used when he was a laborer. The devotees of the Lord however respect their sādhana twice as much when they attain prema. The devotees cannot be included in above statement at all.

|| 2.7.49 ||

sa śreyasām api vibhur bhagavān yato ’sya

bhāva-svabhāva-vihitasya sataḥ prasiddhiḥ |

dehe sva-dhātu-vigame ’nu viśīryamāṇe

vyomeva tatra puruṣo na viśīryate ’jaḥ ||

TRANSLATION

Bhagavān is the bestower of results for all processes, and from him alone the highest perfection of sādhana prescribed by the nature of one’s bhāva appears. When the body dissolves after the departure of the dhātus, the jīva, being unborn, is not dissolved, like the ether in the body.

COMMENTARY

Without worship of the Supreme Lord, worshippers of Paramātmā and brahman cannot attain results. The Lord is the giver (vibhuḥ) of liberation, Svarga and other goals (śreyasām). Therefore yogīs, jñānīs and karmīs must worship the Lord in order to attain their respective results. From Bhagavān, not from brahman or Paramātmā, comes the highest perfection (prasiddhiḥ) of the highest sādhana (hearing, chanting, etc.) prescribed by the nature of the devotee’s bhāva (dāsya, sakhya etc.). This means that the devotees of the Lord should not perform yoga or jñāna for attaining their result, namely, prema for the Lord.

If a devotee gives up his body before attaining perfection of his sādhana of bhakti, yoga or jñāna, what happens? When he is separated from his dhātus, and after that (anu), the body is dissolved, the jīva (puruṣaḥ), like the ether in the body, is not dissolved, because it is actually unborn (ajaḥ). It is not born with the body. Taking a suitable body again in a suitable place coming from the impressions of bhakti, jñāna or yoga, he will perfect himself by performing sādhana. It is said yatate ca tato bhūyaḥ saṁsiddhau kurunandana: O son of the Kurus, that person born again will try for perfection. (BG 6.43)

|| 2.7.50 ||

so ’yaṁ te ’bhihitas tāta bhagavān viśva-bhāvanaḥ |

samāsena harer nānyad anyasmāt sad-asac ca yat ||

TRANSLATION

Bhagavān, maintainer of the universe, has thus been described in summary. The universe and jīvas are none other than the Lord, but arise from the Lord who is different from them.

COMMENTARY

This summarizes the meaning of three chapters. Bhagavān has been described in summary. How is he described? Sat means the effect: the universe in totality and in its parts. Asat means the cause: the jīvas. All of this is none other than the Lord, since the śaktis of māyā and jīva are non-different from the possessor of the śakti and the effects of the śakti are none other than the śakti itself. How do they arise from the Lord? The Lord is different from them (anyasmāt). Because the Lord is indifferent to these two śaktis – taṭasthā and bahiraṅga -- the Lord has no fault in his relationship to them. Their non-difference will be shown later in the Bhāgavatam.

|| 2.7.51 ||

idaṁ bhāgavataṁ nāma yan me bhagavatoditam |

saṅgraho ’yaṁ vibhūtīnāṁ tvam etad vipulī kuru ||

TRANSLATION

This work called Bhāgavatam, spoken to me by the Lord, is a collection of the Lord’s vibhūtis. You should distribute it everywhere.

COMMENTARY

Are you reciting something astonishing, never heard before? Yes, but I alone do not speak it. The Lord spoke to me this work called the Bhāgavatam. Do not consider it just a scripture. It is a collection of vibhūtis or powers of the Lord, because in the Gītā and other works the word vibhūti means a partial avatāra of the Lord. The Lord directly remains in this form of scripture. Therefore you should distribute it everywhere. That is Nārada’s service.

|| 2.7.52 ||

yathā harau bhagavati nṛṇāṁ bhaktir bhaviṣyati |

sarvātmany akhilādhāre iti saṅkalpya varṇaya ||

TRANSLATION

After making a saṅkalpa, you should speak the Bhāgavatam in such a way that devotion to Hari, attractor of the mind, Bhagavān, the blissful object of worship, the essence of all worship and the fulfiller of all desires, will appear in the people of Kali-yuga.

COMMENTARY

But in front of me, the guru, you should follow one rule in distributing it. You should speak it so that there will arise devotion in men who will be born in Kali-yuga,. Bhaviṣyati stands for bhavet (potential form). It is directed to the people of Kali-yuga because it has been said naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ: this Purāṇa has now risen for those who have lost sight. (SB 1.3.43) The word harau, meaning “to Hari,” indicates that the Lord attracts the mind by prema and the Lord takes away material life. Bhagavati “to Bhagavān,” indicates that this form is easy to worship or is blissfully worshipped (since he possesses all wonderful qualities). The Lord is the essence of all forms (sarvātmani). By devotion to him, all types of worship are perfected. By devotion to him, all desires are achieved, even material desires (akhilādhāre). He should utter a statement of saṅkalpa, “Starting from today, I will describe devotion to the Lord.”  

|| 2.7.53 ||

māyāṁ[169] varṇayato ’muṣya īśvarasyānumodataḥ

śṛṇvataḥ śraddhayā nityaṁ māyayātmā na muhyati

TRANSLATION

If the jīva constantly describes māyā in relation to the Lord, remembers māyā or hears about māya with proper faith, he will not be bewildered by māyā.

COMMENTARY

“Bhakti characterized by hearing and chanting the pastimes and whose subjects are the names and pastimes of the Lord -- such as lifting Govardhana -- and his līlāvatāras are all spiritual and full of bliss. But the pastimes of the puruṣāvatāras dealing with māyā-śakti predominantly, with his glance over prakṛti, the production of mahat-tattva and then ahaṅkāra, are all related to māyā. Should one describe māyā or not?” This verse answers. The description of māyā as an assistance to the processes of chanting (varṇatyaḥ), remembering (anumodataḥ) and hearing (śṛnvataḥ) is also bhakti. He should have faith that even māyā-śakti of the Lord, along with her expansion as mahat-tattva and other elements, is a devotee with the greatest devotion. This will be explained in the Third Canto in the verses recited by the elements. Thus the pure devotees should hear about māyā and mahat-tattva with this way of thinking. The jīva (ātmā) is not bewildered by māyā. Pastimes of the Lord related to māyā are not māyā. Rather they are transcendental. Man-niketaṁ tu nirguṇam: residence in a place where I reside is transcendental. (SB 11.25.25)

Chapter Eight

|| 2.8.1-2 ||

rājovāca—

brahmaṇā codito brahman guṇākhyāne ’guṇasya ca |

yasmai yasmai yathā prāha nārado deva-darśanaḥ ||

etad veditum icchāmi tattvaṁ tattva-vidāṁ vara |

harer adbhuta-vīryasya kathā loka-sumaṅgalāḥ ||

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