S.No. Title Description Shloka Page No.

01 Çrémad-Bhägavat stavah Çrémad-Bhägavat auspicious invocation 1.1.1

02 Çré Çuka stavah Glories of Çré Çukadeva Gosvämé (auspicious 1.2.2-3
invocation by Süta Gosvämé)
03 Çré Kunté stavah Prayers by Queen Kunté 1.8.18-43
04 Çré Kåñëa stavah Bhéñmadeva glorifying Çré Kåñëa (while 1.9.32-42
leaving his body)
05 Saïjalpamaya stavah Ladies on the roof of all the houses of 1.10.21-30
Hastinäpura glorifying Çré Kåñëa
06 Väsudeva Stuti Glories of Çré Väsudeva 1.1.1
07 Çré Çukadevakåt Auspicious invocation by Çré Çukadeva 1.11.6-10
Maìgaläcaraëa Gosvämé
08 Bhagavat Stotram The demigods glorify the Supreme Lord 2.4.12-24
09 Çré Garbhodakaçäyé Brahmä’s Prayers for Çré Garbhodakaçäyé 3.5.39-51
stavah Visnu
10 Çrémad Varäha deva stuti The sages glorify Çrémad Varäha deva 3.9.1-25
11 Çré Brahmä Stava The demigods pray to Lord Brahmä 3.5.3-10
12 Näräyaëasya cätursana The Kumäras glorify Lord Näräyaëa 3.16.16-25
kåta Stavah
13 Çré Varäha deva Stuti The demigods glorify Çré Varäha deva 3.19.19-30
14 Satya-yuga Avatärasya Sage Kardama glorifying Satya-yuga Avatära 3.21.13-21
Viñëu Stuti (Çukla) of Viñëu
15 Çré Kardamasya Stuti Çré Kardama Muni praying to Lord Kapila in 3.24.27-34
child form
16 Mätå Garbha’ñöaya The human soul in the womb of mother prays to 3.31.12-21
jévasya Stuti Supreme Lord
17 Çré Devahüti kåt Çré Çré Devahüti praying to Çré Kapiladeva 3.33.2-8
Kapiladeva Stavah
18 Çrémad Atri kåto vibudhä Atri Åñi offers prayers to the three Lords 4.1.26-28
åñabha yätrayä stavah
19 Çré Nara-Näräyaëa Åñi The demigods praying to Çré Nara-Näräyaëa 4.1.56-57
Stuti Åñi
20 Çré Brahma kartåka Çiva After being worshiped by the sages Çré Brahma 4.6.42-53
Stavah glorify Lord Çiva
21 Dakñadhyanen Yajne Dakña’s glorifying Lord Çré Hari 4.7.26-47
Pradurbhutasya Hare
Stavah
22 Çré Dhruvasya Çré Çré Dhruva praying to Çré Påçnigarbha 4.9.6-17
Påçnigarbhasya Stavah
23 Çré Strépruthu Stavah Mother earth prays to Mahäräja Påthu 4.17.29-36
24 Çré pruthukruto Sri Mahäräja Påthu’s prayers to Çré Viñëu 4.20.23-31
Vishnu Stavah
25 Çré Rudra gétam Chanting the song sung by Lord Çiva glorifying 4.24.33-78
Lord Hari to Pracetäs
26 Çré pracetasam Çré Hari The Pracetäs glorifying Çré Hari 4.30.22-42
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 Stuti
27 Aangnighratanayasya The priests glorifying the four armed form Lord 5.3.4-15
nabhe Putreshti Yagne Viñëu appeared before King Näbhi
rutvijam yajïeshar
Strotram
28 Çré Saìkarñaëa Stavah In Ilävåta-varña, Lord Çiva glorifies Lord 5.17.17-24
Saìkarñaëa
29 Çré Hayagrivmurter In Bhadräçva-varña, Bhadraçravä glorifies 5.18.2-6
bhagavata stavah Hayaçérña (Horse Incarnation)
30 Çré Nåsiàha Stuti In Hari-varña Lord Nåsiàhadeva is glorified by 5.18.8-13
Prahläda Mahäräja
31 Çré Ramädevikrta stuti In Ketumäla-varña, Lord Kämadeva 5.18.18-23
[Pradyumna] is glorified by Çré Ramädevi
32 Manukrt stuti In Ramyaka-varña, Vaivasvata Manu glorifies 5.18.25-28
Lord Matsya (Fish Incarnation)
33 Pitrganapaterayamana krta In Hiranmaya-varña, Tortoise Incarnation 5.18.30-33
stavah [Kürma-çaréra] is glorified by Aryamä
34 Dharani krta stutih Boar Incarnation (Varäha-rüpah) in 5.18.35-39
Jambüdvépa glorified by Mother Earth
35 Çré Rämacandra Stutih Çré Rämacandra glorified in Kimpurusa varña 5.19.3-8
36 Bhärata-varñe Çré Närada Çré Närada Åñi glorifying Çré Nara Näräyana 5.19.11-15
Åñi pranéta Çré Näräyana Åñi in Bhärata-varña
stutih
37 Bhärata-varña adhékrtya The demigods glorifying those born in Bhärata- 5.19.21-27
devänäm gänam varña
38 Prajäpati Dakña krto Prajäpati Dakña’s prayers called Hamsa guhya 6.4.23-34
Hamsa guhya näma stava- (The king of all prayers)
räjah
39 Vrtra bhayäd devänäm The demigods praying to the supreme Lord out 6.9.21-27
bhägavat stutih of fear of Vrträsura
40 Bhagavad ävirbhäve tat- The demigods again glorifying the supreme 6.9.31-45
darñanena devänäm punah Lord after His appearance
sttih
41 Çré Citraketu krta Çré Çré Citraketu’s prayers to Çré Sankarñana 6.16.34-48
Sankarñana stavah
42 Çré Hiranyakashipu krta Çré Hiranyakashipu prayers to Lord Brahma 7.3.26-38
Brahma stutih
43 Vaitälika kinnarä Viñnu Demigods trying to pacify Çré Nrsimha by their 7.8.40-56
parñadänäm stavah prayers
44 Çré Prahlada krt Çré Çré Prahlada pacifying Çré Nrsimha 7.9.8-50
Nrsimha stavah
45 Punah Sri Prahlada krt Sri Again Sri Prahlada glorifying sri Nrsimha 7.10.2-10
Nrsimha stavah
46 Svayambhuva Manu Svayambhuva Manu glorifying the Supreme 8.1.9-16
tapascharyam Bhagavat Lord while performing austerities
stuti
47 Grahagrasta gajendrasya Gajendra’s prayers of surrender 8.3.2-19
Sri Bhagavan stuti

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48 Brahma krt Sri Brahma glorifying Sri Krisodaksayi Visnu 8.5.26-50
Ksirodaksayi Visnu
49 Sri hareh avirbhavad Lord Brahma again glorifying the Lord after 8.6.8-15
anantaram brahmanah His appearance
punah stavah
50 Halahale sanudra mathanat Prajapatis praying to Sri Siva for savig them 8.7.21-35
uttithet Sri prajapatinam from fiery poison
Sri Siva stuti
51 Sri Mahadevasya Sri Maha Lord Siva prays to the Lord for giving him 8.12.4-13
Visnu stuti darshan of Mohini-Murti
52 Sri Harerditi krta stavah Aditi offering her prayers to the Supreme 8.17.8-10
Personality of Godhead
53 Aditi garbha-gatasya Lord Brahma glorifying the Lord in the womb 8.17.25-28
Bhagavato Brahma stavah of Aditi
54 Satyavrata krtam Sri Satyavrata glorifying Sri Matsya deva 8.24.46-53
Matsya deva stotram
55 Srimad Ambarisasya Sri Sri Ambarisa glorifying Sri Sudarsana 9.5.3-11
Sudarsana stavah
56 Amsumath Sri Kapila Amsuman glorifying Sri Kapila 9.8.21-26
Stavah
57 Brahmadidevanam Sri Prayers by the Demigods for Sri Krsna in the 10.2.26-41
Devakigarbha stutih womb of Sri Devaki
58 Sri Vasudeva krt Sri Sri Vasudeva offering prayers to Sri Krsna just 10.3.13-22
Vasudeva stavah after His appearance
59 Sri Devaki krta Bhagavat Sri Devaki offering prayers to Sri Krsna just 10.3.24-31
stutih after His appearance
60 Sri Krsna stavah Nalakuvara and Manigriva glorify Sri Krsna 10.10.29-38
ater being delivered by Him
61 Brahma Stuti Lord Brahma’s prayers to Sri Krsna after 10.14.1-40
getting out of bewilderment
62 Nagapatni stavah Wives of Kaliya pray to Sri Krsna for their 10.16.33-53
husband
63 Kaliya stavah Kaliya, being subdued, prays to Sri Krsna 10.16.56-59
64 Gopadinam stuti The cowherd boys pray to Sri Krsna for 10.19.9-10
deliverance from forest fire
65 Yajna Patninam stavah The wives of the brahmanas pray to Sri Krsna 10.23.29-30
after being asked to back to their homes
66 Sri Krsnam prati Indrasya His false pride being defeated, Indra prays to 10.27.4-13
stavah Sri Krsna
67 Surabhi stavah Surabhi is feeling great ecstasy praying to Sri 10.27.19-21
Krsna
68 Sri Varuna stuti Varuna begging forgiveness from Sri Krsna for 10.28.5-8
his servant’s offence
69 Sri Gopi-Gita The Gopis’ Songs of Separation 10.31.1-19
70 Srimad Akrura stavah Srimad Akrura’s prayers to Sri Krsna after he 10.40.1-30
has a divine vision in water
71 Sri Mucukunda stavah Sri Mucukunda’s prayers to Sri Krsna 10.51.45-57

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72 Sri Vaidabhikrta stavah Rukmini’s love letter to Sri Krsna 10.52.37-43
(Rukmini)
73 Dharani devi krta stavah Goddess Bhumi praying to Sri Krsna for 10.59.25-31
Bhaumasura
74 Sri Mahesvara jvaraya Sri The Siva-jvara, overwhelmed by the strength of 10.63.25-28
Krsna stavah the Visnu-jvara, cried out in pain and praised
the Lord
75 Sri Rudrasya Bhagavat Lord Siva out of compassion to Banasura, 10.63.34-45
stavah whose arms were being cut off, prays to Lord
Cakrayudha [Krsna]
76 Sri Nrga rajasya Sri Krsna King Sri Nrga offers prayers while leaving 10.64.25-29
stavah association of the Supreme Lord Sri Krsna
77 Yamuna krta Sri Baladeva Being scolded by the Lord, goddess Yamuna 10.65.28-29
stavah fell at the feet of Sri Balarama and prayed
78 Sri Naradasya Bhagavat Being worshiped by Sri Krsna, Sri Narada 10.69.17-18
stutih glorifies Sri Krsna 10.69.38-39
79 Jarasandha ruddha raja The kings imprisoned by Jarasandha plea Sri 10.70.25-30
gana krta vijnapti Krsna through messenger for release
80 Jarasandha karagaran Being released from Jarasandha’s captive the 10.73.8-16
muktanam nrpanam stuti kings glorify Sri Krsna in ecstasy having heard
of the killing of Jaradandha
81 Sri Yudhisthirasya Sri King Yudhisthira glorifies Sri Krsna with great 10.74.2-5
Krsna stavah pleasure
82 Muninam prativacanena The great sages glorifies Sri Krsna while 10.84.16-26
stotram responding to His words
83 Sri Rama-Krsnav prati Sri Sri Vasudeva glorifies Krsna and Balarama 10.85.3-20
Vasudeva
84 Sri Devaki prarthanam Devaki with tear filled eyes prays to Krsna and 10.85.29-33
Balarama
85 Sri Bali krta stavah Bali Maharaja, holding the Lord’s lotus feet, 10.85.39-46
glorifies Sri Krsna
86 Sri Bahulasva stavah Sri Bahulasva holding Lord Visnu’s lotus feet 10.86.31-36
in his lap glorifies the Lord
87 Sri Srutadeva stuti Sri Sruta, while massaging the Lord’s feet, 10.86.44-49
glorifies Krsna and the sages
88 Sruti stavah The prayers of the Personified Vedas 10.87.14-41
89 Sri Krsnarjuna stavah Lord Maha-Visnu glorifying Sri Krsnarjuna 10.89.58-59
90 Sri Suka stuti Sri Suka summarizing Sri Krsna’s glories 10.90.47-50
91 Sri Narayana stotram The demigods, headed by Kamadeva or Cupid, 11.4.10-11
offer respectful prayers to Nara Narayana
92 Brahmadi devanam stavah Brahma and other demigods glorifying the 11.6.7-19
Supreme Lord
93 Sri Suka krta Sri Krsna Srila Sukadeva Gosvami glorifying Sri Krsna 11.29.49
stuti
94 Sri Bhagavata prakata Daruka glorifying the Supreme Lord after His 11.30.43
prakasa kale darukokti appearance
95 Sri Markandeya stavah Sri Markandeya glorifying Sri Nara Narayana 12.8.40-49

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 Rsi
96 Sri Markandeyasya Sri Sri Markandeya glorifying Lord Siva 12.10.16-17
Siva Stuti 12.10.28-34

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 Çrémad-Bhägavat auspicious invocation

SB 1.1.1

oà namo bhagavate väsudeväya

janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of Godhead; väsudeväya—

unto Väsudeva (the son of Vasudeva), or Lord Çré Kåñëa, the primeval Lord; janma-ädi—creation, sustenance
and destruction; asya—of the manifested universes; yataù—from whom; anvayät—directly; itarataù—
indirectly; ca—and; artheñu—purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—
imparted; brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who; ädi-kavaye—unto
the original created being; muhyanti—are illusioned; yat—about whom; sürayaù—great sages and demigods;
tejaù—fire; väri—water; mådäm—earth; yathä—as much as; vinimayaù—action and reaction; yatra—
whereupon; tri-sargaù—three modes of creation, creative faculties; amåñä—almost factual; dhämnä—along
with all transcendental paraphernalia; svena—self-sufficiently; sadä—always; nirasta—negation by absence;
kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I do meditate upon.

O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful
obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause
of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and
indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It
is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By
Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him do the material universes,
temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I
therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is
forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute
Truth.

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 Glories of Çré Çukadeva Gosvämé
(Auspicious invocation by Süta Gosvämé)
SB 1.2.2
süta uväca
yaà pravrajantam anupetam apeta-kåtyaà
dvaipäyano viraha-kätara äjuhäva
putreti tan-mayatayä taravo 'bhinedus
taà sarva-bhüta-hådayaà munim änato 'smi

sütaù—Süta Gosvämé; uväca—said; yam—whom; pravrajantam—while going away for the renounced order of life;
anupetam—without being reformed by the sacred thread; apeta—not undergoing ceremonies; kåtyam—prescribed duties;
dvaipäyanaù—Vyäsadeva; viraha—separation; kätaraù—being afraid of; äjuhäva—exclaimed; putra iti—O my son; tat-
mayatayä—being absorbed in that way; taravaù—all the trees; abhineduù—responded; tam—unto him; sarva—all; bhüta
—living entities; hådayam—heart; munim—sage; änataù asmi—offer obeisances.

Çréla Süta Gosvämé said: Let me offer my respectful obeisances unto that great sage [Çukadeva Gosvämé] who
can enter the hearts of all. When he went away to take up the renounced order of life [sannyäsa], leaving home
without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father,
Vyäsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in
the same feelings of separation, echoed in response to the begrieved father.

SB 1.2.3

yaù svänubhävam akhila-çruti-säram ekam

adhyätma-dépam atititérñatäà tamo 'ndham
saàsäriëäà karuëayäha puräëa-guhyaà
taà vyäsa-sünum upayämi guruà munénäm

yaù—he who; sva-anubhävam—self-assimilated (experienced); akhila—all around; çruti—the Vedas; säram—cream;

ekam—the only one; adhyätma—transcendental; dépam—torchlight; atititérñatäm—desiring to overcome; tamaù andham
—deeply dark material existence; saàsäriëäm—of the materialistic men; karuëayä—out of causeless mercy; äha—said;
puräëa—supplement to the Vedas; guhyam—very confidential; tam—unto him; vyäsa-sünum—the son of Vyäsadeva;
upayämi—let me offer my obeisances; gurum—the spiritual master; munénäm—of the great sages.

Let me offer my respectful obeisances unto him [Çuka], the spiritual master of all sages, the son of Vyäsadeva,
who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of
material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having
personally assimilated it by experience.

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 Prayers by Queen Kunté

SB 1.8.18 bhakti-yoga-vidhänärthaà namaù—all respectful obeisances;

paìkaja-näbhäya—unto the Lord who
kunty uväca kathaà paçyema hi striyaù has a specific depression resembling a
namasye puruñaà tvädyam tathä—besides that; paramahaàsänäm lotus flower in the center of His
éçvaraà prakåteù param —of the advanced transcendentalists; abdomen; namaù—obeisances;
munénäm—of the great philosophers paìkaja-mäline—one who is always
alakñyaà sarva-bhütänäm or mental speculators; amala-ätmanäm decorated with a garland of lotus
antar bahir avasthitam —those whose minds are competent to flowers; namaù—obeisances; paìkaja-
discern between spirit and matter; neträya—one whose glance is as
kunté uväca—Çrématé Kunté said; cooling as a lotus flower; namaù te—
bhakti-yoga—the science of
namasye—let me bow down; puruñam respectful obeisances unto You;
devotional service; vidhäna-artham—
—the Supreme Person; tvä—You; paìkaja-aìghraye—unto You, the soles
for executing; katham—how; paçyema
ädyam—the original; éçvaram—the of whose feet are engraved with lotus
—can observe; hi—certainly; striyaù
controller; prakåteù—of the material flowers (and who are therefore said to
—women.
cosmos; param—beyond; alakñyam— possess lotus feet).
the invisible; sarva—all; bhütänäm— You Yourself descend to propagate
of living beings; antaù—within; bahiù the transcendental science of My respectful obeisances are unto
—without; avasthitam—existing. devotional service unto the hearts of You, O Lord, whose abdomen is
the advanced transcendentalists and marked with a depression like a lotus
Çrématé Kunté said: O Kåñëa, I offer flower, who are always decorated with
mental speculators, who are purified
my obeisances unto You because You garlands of lotus flowers, whose
by being able to discriminate between
are the original personality and are glance is as cool as the lotus and
matter and spirit. How, then, can we
unaffected by the qualities of the whose feet are engraved with lotuses.
women know You perfectly?
material world. You are existing both
within and without everything, yet SB 1.8.23
SB 1.8.21
You are invisible to all. yathä håñékeça khalena devaké
kåñëäya väsudeväya kaàsena ruddhäticiraà çucärpitä
SB 1.8.19 devaké-nandanäya ca vimocitähaà ca sahätmajä vibho
mäyä-javanikäcchannam nanda-gopa-kumäräya tvayaiva näthena muhur vipad-
ajïädhokñajam avyayam govindäya namo namaù gaëät
yathä—as it were; håñékeça—the master
na lakñyase müòha-dåçä kåñëäya—the Supreme Lord; of the senses; khalena—by the envious;
naöo näöyadharo yathä väsudeväya—unto the son of devaké—Devaké (the mother of Çré
Vasudeva; devaké-nandanäya—unto Kåñëa); kaàsena—by King Kaàsa; ruddhä
mäyä—deluding; javanikä—curtain; the son of Devaké; ca—and; nanda- —imprisoned; ati-ciram—for a long time;
äcchannam—covered by; ajïä— çuca-arpitä—distressed; vimocitä—
gopa—Nanda and the cowherd men;
released; aham ca—also myself; saha-
ignorant; adhokñajam—beyond the kumäräya—unto their son; govindäya ätma-jä—along with my children; vibho—
range of material conception —unto the Personality of Godhead, O great one; tvayä eva—by Your
(transcendental); avyayam— who enlivens the cows and the senses; Lordship; näthena—as the protector;
irreproachable; na—not; lakñyase— namaù—respectful obeisances; namaù muhuù—constantly; vipat-gaëät—from a
observed; müòha-dåçä—by the foolish —obeisances. series of dangers.
observer; naöaù—artist; näöya-dharaù O Håñékeça, master of the senses and Lord
—dressed as a player; yathä—as. Let me therefore offer my respectful of lords, You have released Your mother,
Being beyond the range of limited obeisances unto the Lord, who has Devaké, who was long imprisoned and
become the son of Vasudeva, the distressed by the envious King Kaàsa, and
sense perception, You are the eternally
pleasure of Devaké, the boy of Nanda me and my children from a series of
irreproachable factor covered by the constant dangers.
curtain of deluding energy. You are and the other cowherd men of
SB 1.8.24
invisible to the foolish observer, Våndävana, and the enlivener of the
cows and the senses. viñän mahägneù puruñäda-
exactly as an actor dressed as a player
is not recognized. SB 1.8.22 darçanäd
namaù paìkaja-näbhäya asat-sabhäyä vana-väsa-
SB 1.8.20 namaù paìkaja-mäline kåcchrataù
tathä paramahaàsänäà namaù paìkaja-neträya mådhe mådhe 'neka-
munénäm amalätmanäm namas te paìkajäìghraye mahärathästrato
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drauëy-astrataç cäsma hare deserves; abhidhätum—to address in My Lord, I consider Your Lordship to
'bhirakñitäù feeling; vai—certainly; tväm—You; be eternal time, the supreme
akiïcana-gocaram—one who is controller, without beginning and end,
viñät—from poison; mahä-agneù— approached easily by the materially the all-pervasive one. In distributing
from the great fire; puruña-ada—the exhausted man. Your mercy, You are equal to
man-eaters; darçanät—by combating; everyone. The dissensions between
asat—vicious; sabhäyäù—assembly; My Lord, Your Lordship can easily be
living beings are due to social
vana-väsa—exiled to the forest; approached, but only by those who are
intercourse.
kåcchrataù—sufferings; mådhe mådhe materially exhausted, because one
—again and again in battle; aneka— who is on the path of [material]
progress, trying to improve himself SB 1.8.29
many; mahä-ratha—great generals;
astrataù—weapons; drauëi—the son of with respectable parentage, great na veda kaçcid bhagavaàç
Droëäcärya; astrataù—from the opulence, high education and bodily cikérñitaà
weapon of; ca—and; äsma— beauty, cannot address You with
indicating past tense; hare—O my sincere feeling. tavehamänasya nåëäà
Lord; abhirakñitäù—protected viòambanam
SB 1.8.27
completely. na yasya kaçcid dayito 'sti
My dear Kåñëa, Your Lordship has namo 'kiïcana-vittäya karhicid
protected us from a poisoned cake, nivåtta-guëa-våttaye dveñyaç ca yasmin viñamä
from a great fire, from cannibals, from ätmärämäya çäntäya
the vicious assembly, from sufferings matir nåëäm
during our exile in the forest and from kaivalya-pataye namaù
na—does not; veda—know; kaçcit—
the battle where great generals fought. namaù—all obeisances unto You; anyone; bhagavan—O Lord; cikérñitam—
And now You have saved us from the akiïcana-vittäya—unto the property of pastimes; tava—Your; éhamänasya—like
weapon of Açvatthämä. the materially impoverished; nivåtta— the worldly men; nåëäm—of the people in
completely transcendental to the general; viòambanam—misleading; na—
SB 1.8.25 never; yasya—His; kaçcit—anyone;
actions of the material modes; guëa—
vipadaù santu täù çaçvat material modes; våttaye—affection;
dayitaù—object of specific favor; asti—
there is; karhicit—anywhere; dveñyaù—
tatra tatra jagad-guro ätma-ärämäya—one who is self- object of envy; ca—and; yasmin—unto
bhavato darçanaà yat syäd satisfied; çäntäya—the most gentle; Him; viñamä—partiality; matiù—
apunar bhava-darçanam kaivalya-pataye—unto the master of conception; nåëäm—of the people.
the monists; namaù—bowing down.
O Lord, no one can understand Your
vipadaù—calamities; santu—let there My obeisances are unto You, who are transcendental pastimes, which appear
be; täù—all; çaçvat—again and again; the property of the materially to be human and are so misleading.
tatra—there; tatra—and there; jagat- impoverished. You have nothing to do You have no specific object of favor,
guro—O Lord of the universe; with the actions and reactions of the nor do You have any object of envy.
bhavataù—Your; darçanam—meeting; material modes of nature. You are People only imagine that You are
yat—that which; syät—is; apunaù— self-satisfied, and therefore You are partial.
not again; bhava-darçanam—seeing the most gentle and are master of the
repetition of birth and death. monists.
I wish that all those calamities would
happen again and again so that we SB 1.8.28
could see You again and again, for manye tväà kälam éçänam
seeing You means that we will no anädi-nidhanaà vibhum
longer see repeated births and deaths.
SB 1.8.26
samaà carantaà sarvatra
janmaiçvarya-çruta-çrébhir bhütänäà yan mithaù kaliù
edhamäna-madaù pumän manye—I consider; tväm—Your
Lordship; kälam—the eternal time;
naivärhaty abhidhätuà vai éçänam—the Supreme Lord; anädi-
tväm akiïcana-gocaram nidhanam—without beginning and
end; vibhum—all-pervading; samam
janma—birth; aiçvarya—opulence; —equally merciful; carantam—
çruta—education; çrébhiù—by the distributing; sarvatra—everywhere;
possession of beauty; edhamäna— bhütänäm—of the living beings; yat
progressively increasing; madaù— mithaù—by intercourse; kaliù—
intoxication; pumän—the human dissension.
being; na—never; eva—ever; arhati—
9
SB 1.8.30 yadoù priyasyänvaväye bhära-avatäraëäya—just to reduce the
janma karma ca viçvätmann burden of the world; anye—others;
malayasyeva candanam bhuvaù—of the world; nävaù—boat;
ajasyäkartur ätmanaù iva—like; udadhau—on the sea;
kecit—someone; ähuù—says; ajam—
tiryaì-nèñiñu yädaùsu the unborn; jätam—being born; sédantyäù—aggrieved; bhüri—
tad atyanta-viòambanam puëya-çlokasya—of the great pious extremely; bhäreëa—by the burden;
king; kértaye—for glorifying; yadoù jätaù—You were born; hi—certainly;
janma—birth; karma—activity; ca— ätma-bhuvä—by Brahmä; arthitaù—
and; viçva-ätman—O soul of the —of King Yadu; priyasya—of the
dear; anvaväye—in the family of; being prayed for.
universe; ajasya—of the unborn;
akartuù—of the inactive; ätmanaù—of malayasya—Malaya Hills; iva—as; Others say that the world, being
the vital energy; tiryak—animal; nå— candanam—sandalwood. overburdened like a boat at sea, is
human being; åñiñu—in the sages; Some say that the Unborn is born for much aggrieved, and that Brahmä,
yädaùsu—in the water; tat—that; the glorification of pious kings, and who is Your son, prayed for You, and
atyanta—very; viòambanam— others say that He is born to please so You have appeared to diminish the
bewildering. King Yadu, one of Your dearest trouble.
Of course it is bewildering, O soul of devotees. You appear in his family as SB 1.8.35
the universe, that You work though sandalwood appears in the Malaya bhave 'smin kliçyamänänäm
You are inactive, and that You take Hills. avidyä-käma-karmabhiù
birth though You are the vital force
and the unborn. You Yourself descend SB 1.8.33
çravaëa-smaraëärhäëi
amongst animals, men, sages and apare vasudevasya kariñyann iti kecana
aquatics. This is very bewildering.
devakyäà yäcito 'bhyagät bhave—in the material creation; asmin
SB 1.8.31
—this; kliçyamänänäm—of those who
gopy ädade tvayi kåtägasi däma ajas tvam asya kñemäya are suffering from; avidyä—
tävad vadhäya ca sura-dviñäm nescience; käma—desire; karmabhiù
yä te daçäçru-kaliläïjana- —by execution of fruitive work;
sambhramäkñam apare—others; vasudevasya—of çravaëa—hearing; smaraëa—
vaktraà ninéya bhaya-bhävanayä Vasudeva; devakyäm—of Devaké; remembering; arhäëi—worshiping;
sthitasya yäcitaù—being prayed for; abhyagät kariñyan—may perform; iti—thus;
—took birth; ajaù—unborn; tvam— kecana—others.
sä mäà vimohayati bhér api yad
You are; asya—of him; kñemäya—for And yet others say that You appeared
bibheti the good; vadhäya—for the purpose of
gopé—the cowherd lady (Yaçodä); in order to renovate the devotional
killing; ca—and; sura-dviñäm—of service of hearing, remembering,
ädade—took up; tvayi—on Your; those who are envious of the
kåta-ägasi—creating disturbances (by worshiping and so on in order that the
demigods. conditioned souls suffering from
breaking the butter pot); däma—rope;
tävat—at that time; yä—that which; te Others say that since both Vasudeva material pangs might take advantage
—Your; daçä—situation; açru-kalila and Devaké prayed for You, You have and gain liberation.
—overflooded with tears; aïjana— taken Your birth as their son.
ointment; sambhrama—perturbed; Undoubtedly You are unborn, yet You
akñam—eyes; vaktram—face; ninéya take Your birth for their welfare and to
—downwards; bhaya-bhävanayä—by kill those who are envious of the
thoughts of fear; sthitasya—of the demigods.
situation; sä—that; mäm—me;
vimohayati—bewilders; bhéù api—
even fear personified; yat—whom;
bibheti—is afraid.
My dear Kåñëa, Yaçodä took up a
rope to bind You when You SB 1.8.36
committed an offense, and Your
perturbed eyes overflooded with tears,
çåëvanti gäyanti gåëanty
which washed the mascara from Your SB 1.8.34
abhékñëaçaù
eyes. And You were afraid, though
fear personified is afraid of You. This bhärävatäraëäyänye smaranti nandanti tavehitaà
sight is bewildering to me. bhuvo näva ivodadhau janäù
SB 1.8.32
sédantyä bhüri-bhäreëa ta eva paçyanty acireëa
kecid ähur ajaà jätaà jäto hy ätma-bhuvärthitaù tävakaà
puëya-çlokasya kértaye
10
bhava-pravähoparamaà one else to protect us, now when all ime jana-padäù svåddhäù
kings are at enmity with us?
padämbujam supakvauñadhi-vérudhaù
çåëvanti—hear; gäyanti—chant; gåëanti—
SB 1.8.38 vanädri-nady-udanvanto
take; abhékñëaçaù—continuously; ke vayaà näma-rüpäbhyäà hy edhante tava vékñitaiù
smaranti—remember; nandanti—take
pleasure; tava—Your; éhitam—activities; yadubhiù saha päëòaväù ime—all these; jana-padäù—cities and
janäù—people in general; te—they; eva— towns; svåddhäù—flourished; supakva
certainly; paçyanti—can see; acireëa— bhavato 'darçanaà yarhi —nature; auñadhi—herbs; vérudhaù
very soon; tävakam—Your; bhava-praväha
—vegetables; vana—forests; adri—
—the current of rebirth; uparamam— håñékäëäm iveçituù hills; nadé—rivers; udanvantaù—seas;
cessation; pada-ambujam—lotus feet.
ke—who are; vayam—we; näma- hi—certainly; edhante—increasing;
O Kåñëa, those who continuously rüpäbhyäm—without fame and ability; tava—by You; vékñitaiù—seen.
hear, chant and repeat Your yadubhiù—with the Yadus; saha—
transcendental activities, or take along with; päëòaväù—and the All these cities and villages are
pleasure in others' doing so, certainly Päëòavas; bhavataù—Your; flourishing in all respects because the
see Your lotus feet, which alone can adarçanam—absence; yarhi—as if; herbs and grains are in abundance, the
stop the repetition of birth and death. håñékäëäm—of the senses; iva—like; trees are full of fruits, the rivers are
éçituù—of the living being. flowing, the hills are full of minerals,
SB 1.8.37 and the oceans are full of wealth. And
As the name and fame of a particular
apy adya nas tvaà sva- body is finished with the
this is all due to Your glancing over
them.
kåtehita prabho disappearance of the living spirit,
similarly if You do not look upon us,
jihäsasi svit suhådo all our fame and activities, along with
'nujévinaù the Päëòavas and Yadus, will end at
once.
yeñäà na cänyad bhavataù
SB 1.8.39
padämbujät
neyaà çobhiñyate tatra
paräyaëaà räjasu yathedänéà gadädhara
yojitäàhasäm tvat-padair aìkitä bhäti
api—if; adya—today; naù—us; tvam sva-lakñaëa-vilakñitaiù
—You; sva-kåta—self-executed; éhita
—all duties; prabho—O my Lord; na—not; iyam—this land of our
jihäsasi—giving up; svit—possibly; kingdom; çobhiñyate—will appear
suhådaù—intimate friends; anujévinaù beautiful; tatra—then; yathä—as it is;
—living at the mercy of; yeñäm—of idäném—now; gadädhara—O Kåñëa;
whom; na—nor; ca—and; anyat— tvat—Your; padaiù—by the feet;
anyone else; bhavataù—Your; pada- aìkitä—marked; bhäti—is dazzling;
ambujät—from the lotus feet; sva-lakñaëa—Your own marks;
paräyaëam—dependent; räjasu—unto vilakñitaiù—by the impressions.
the kings; yojita—engaged in; O Gadädhara [Kåñëa], our kingdom is
aàhasäm—enmity. now being marked by the impressions
O my Lord, You have executed all of Your feet, and therefore it appears
duties Yourself. Are You leaving us beautiful. But when You leave, it will
today, though we are completely no longer be so.
dependent on Your mercy and have no
SB 1.8.40

SB 1.8.41
dåòhaà päëòuñu våñëiñu
atha viçveça viçvätman atha—therefore; viçva-éça—O Lord of the universe;
viçva-ätman—O soul of the universe; viçva-mürte—O
viçva-mürte svakeñu me personality of the universal form; svakeñu—unto my
own kinsmen; me—my; sneha-päçam—tie of affection;
sneha-päçam imaà chindhi
11
imam—this; chindhi—cut off; dåòham—deep; päëòuñu O Kåñëa, O friend of Arjuna, O chief amongst the
—for the Päëòavas; våñëiñu—for the Våñëis also. descendants of Våñëi, You are the destroyer of those
political parties which are disturbing elements on this
O Lord of the universe, soul of the universe, O earth. Your prowess never deteriorates. You are the
personality of the form of the universe, please, therefore, proprietor of the transcendental abode, and You descend
sever my tie of affection for my kinsmen, the Päëòavas to relieve the distresses of the cows, the brähmaëas and
and the Våñëis. the devotees. You possess all mystic powers, and You
are the preceptor of the entire universe. You are the
SB 1.8.42 almighty God, and I offer You my respectful obeisances.
tvayi me 'nanya-viñayä
matir madhu-pate 'sakåt
ratim udvahatäd addhä
gaìgevaugham udanvati
tvayi—unto You; me—my; ananya-viñayä—unalloyed;
matiù—attention; madhu-pate—O Lord of Madhu;
asakåt—continuously; ratim—attraction; udvahatät—
may overflow; addhä—directly; gaìgä—the Ganges; iva
—like; ogham—flows; udanvati—down to the sea.

O Lord of Madhu, as the Ganges forever flows to the sea

without hindrance, let my attraction be constantly drawn
unto You without being diverted to anyone else.

SB 1.8.43

çré-kåñëa kåñëa-sakha våñëy-

åñabhävani-dhrug-
räjanya-vaàça-dahanänapavarga-vérya
govinda go-dvija-surärti-harävatära
yogeçvaräkhila-guro bhagavan namas
te
çré-kåñëa—O Çré Kåñëa; kåñëa-sakha—O friend of
Arjuna; våñëi—of descendants of Våñëi; åñabha—O
chief; avani—the earth; dhruk—rebellious; räjanya-
vaàça—dynasties of the kings; dahana—O annihilator;
anapavarga—without deterioration; vérya—of prowess;
govinda—O proprietor of Golokadhäma; go—of the
cows; dvija—the brähmaëas; sura—the demigods; arti-
hara—to relieve distress; avatära—O Lord who descend;
yoga-éçvara—O master of all mystic powers; akhila—
universal; guro—O preceptor; bhagavan—O possessor
of all opulences; namaù te—respectful obeisances unto
You.

12
 Bhéñmadeva glorifying Çré Kåñëa
(While leaving his body)
yudhi turaga-rajo-vidhümra-viñvak-
SB 1.9.32
kaca-lulita-çramaväry-alaìkåtäsye
çré-bhéñma uväca mama niçita-çarair vibhidyamäna-
iti matir upakalpitä vitåñëä tvaci vilasat-kavace 'stu kåñëa ätmä
bhagavati sätvata-puìgave vibhümni
sva-sukham upagate kvacid vihartuà yudhi—on the battlefield; turaga—horses; rajaù—dust;
vidhümra—turned an ashen color; viñvak—waving; kaca—
prakåtim upeyuñi yad-bhava-pravähaù hair; lulita—scattered; çrama-väri—perspiration due to labor;
çré-bhéñmaù uväca—Çré Bhéñmadeva said; iti—thus; matiù alaìkåta—decorated with; äsye—unto the face; mama—my;
—thinking, feeling and willing; upakalpitä—invested; vitåñëä niçita—sharp; çaraiù—by the arrows; vibhidyamäna—pierced
—freed from all sense desires; bhagavati—unto the by; tvaci—in the skin; vilasat—enjoying pleasure; kavace—
Personality of Godhead; sätvata-puìgave—unto the leader of protective armor; astu—let there be; kåñëe—unto Çré Kåñëa;
the devotees; vibhümni—unto the great; sva-sukham—self- ätmä—mind.
satisfaction; upagate—unto Him who has attained it; kvacit—
sometimes; vihartum—out of transcendental pleasure; On the battlefield [where Çré Kåñëa attended Arjuna out of
prakåtim—in the material world; upeyuñi—do accept it; yat- friendship], the flowing hair of Lord Kåñëa turned ashen due
bhava—from whom the creation; pravähaù—is made and to the dust raised by the hoofs of the horses. And because of
annihilated. His labor, beads of sweat wetted His face. All these
decorations, intensified by the wounds on His skin dealt by my
Bhéñmadeva said: Let me now invest my thinking, feeling and sharp arrows, were enjoyed by Him. Let my mind thus go unto
willing, which were so long engaged in different subjects and Çré Kåñëa.
occupational duties, in the all-powerful Lord Çré Kåñëa. He is
always self-satisfied, but sometimes, being the leader of the
devotees, He enjoys transcendental pleasure by descending to
the material world, although it is from Him only that the SB 1.9.35
material world is created. sapadi sakhi-vaco niçamya madhye
SB 1.9.33 nija-parayor balayo rathaà niveçya
tri-bhuvana-kamanaà tamäla-varëaà sthitavati para-sainikäyur akñëä
ravi-kara-gaura-varämbaraà dadhäne håtavati pärtha-sakhe ratir mamästu
vapur alaka-kulävåtänanäbjaà sapadi—on the battlefield; sakhi-vacaù—command of the
vijaya-sakhe ratir astu me 'navadyä friend; niçamya—after hearing; madhye—in the midst; nija—
His own; parayoù—and the opposite party; balayoù—strength;
tri-bhuvana—three statuses of planetary systems; kamanam— ratham—chariot; niveçya—having entered; sthitavati—while
the most desirable; tamäla-varëam—bluish like the tamäla staying there; para-sainika—of the soldiers on the opposite
tree; ravi-kara—sunrays; gaura—golden color; varämbaram— side; äyuù—duration of life; akñëä—by looking over; håtavati
glittering dress; dadhäne—one who wears; vapuù—body; —act of diminishing; pärtha—of Arjuna, son of Påthä
alaka-kula-ävåta—covered with paintings of sandalwood pulp; (Kunté); sakhe—unto the friend; ratiù—intimate relation;
änana-abjam—face like a lotus; vijaya-sakhe—unto the friend mama—my; astu—let there be.
of Arjuna; ratiù astu—may attraction be reposed upon Him;
me—my; anavadyä—without desire for fruitive results. In obedience to the command of His friend, Lord Çré Kåñëa
entered the arena of the Battlefield of Kurukñetra between the
Çré Kåñëa is the intimate friend of Arjuna. He has appeared soldiers of Arjuna and Duryodhana, and while there He
on this earth in His transcendental body, which resembles the shortened the life spans of the opposite party by His merciful
bluish color of the tamäla tree. His body attracts everyone in glance. This was done simply by His looking at the enemy.
the three planetary systems [upper, middle and lower]. May Let my mind be fixed upon that Kåñëa.
His glittering yellow dress and His lotus face, covered with
paintings of sandalwood pulp, be the object of my attraction,
and may I not desire fruitive results.

SB 1.9.34

13
SB 1.9.36 prasabham abhisasära mad-vadhärthaà
vyavahita-påtanä-mukhaà nirékñya sa bhavatu me bhagavän gatir mukundaù
sva-jana-vadhäd vimukhasya doña-buddhyä
kumatim aharad ätma-vidyayä yaç çita—sharp; viçikha—arrows; hataù—wounded by; viçérëa-
daàçaù—scattered shield; kñataja—by wounds; pariplutaù—
caraëa-ratiù paramasya tasya me 'stu smeared with blood; ätatäyinaù—the great aggressor; me—
my; prasabham—in an angry mood; abhisasära—began to
vyavahita—standing at a distance; påtanä—soldiers; mukham move on; mat-vadha-artham—for the purpose of killing me;
—faces; nirékñya—by looking upon; sva-jana—kinsmen; saù—He; bhavatu—may become; me—my; bhagavän—the
vadhät—from the act of killing; vimukhasya—one who is Personality of Godhead; gatiù—destination; mukundaù—who
reluctant; doña-buddhyä—by polluted intelligence; kumatim awards salvation.
—poor fund of knowledge; aharat—eradicated; ätma-vidyayä
—by transcendental knowledge; yaù—He who; caraëa—to the May He, Lord Çré Kåñëa, the Personality of Godhead, who
feet; ratiù—attraction; paramasya—of the Supreme; tasya— awards salvation, be my ultimate destination. On the
for Him; me—my; astu—let there be. battlefield He charged me, as if angry because of the wounds
dealt by my sharp arrows. His shield was scattered, and His
When Arjuna was seemingly polluted by ignorance upon body was smeared with blood due to the wounds.
observing the soldiers and commanders before him on the
battlefield, the Lord eradicated his ignorance by delivering SB 1.9.39
transcendental knowledge. May His lotus feet always remain
the object of my attraction. vijaya-ratha-kuöumba ätta-totre
dhåta-haya-raçmini tac-chriyekñaëéye
SB 1.9.37
bhagavati ratir astu me mumürñor
sva-nigamam apahäya mat-pratijïäm yam iha nirékñya hatä gatäù sva-rüpam
åtam adhikartum avapluto rathasthaù
dhåta-ratha-caraëo 'bhyayäc caladgur vijaya—Arjuna; ratha—chariot; kuöumbe—the object of
protection at all risk; ätta-totre—with a whip in the right hand;
harir iva hantum ibhaà gatottaréyaù dhåta-haya—controlling the horses; raçmini—ropes; tat-çriyä
—beautifully standing; ékñaëéye—to look at; bhagavati—unto
sva-nigamam—own truthfulness; apahäya—for nullifying; the Personality of Godhead; ratiù astu—let my attraction be;
mat-pratijïäm—my own promise; åtam—factual; adhi—more; me—my; mumürñoù—one who is about to die; yam—upon
kartum—for doing it; avaplutaù—getting down; ratha-sthaù— whom; iha—in this world; nirékñya—by looking; hatäù—
from the chariot; dhåta—taking up; ratha—chariot; caraëaù— those who died; gatäù—attained; sva-rüpam—original form.
wheel; abhyayät—went hurriedly; caladguù—trampling the
earth; hariù—lion; iva—like; hantum—to kill; ibham— At the moment of death, let my ultimate attraction be to Çré
elephant; gata—leaving aside; uttaréyaù—covering cloth. Kåñëa, the Personality of Godhead. I concentrate my mind
upon Arjuna's chariot driver, who stood with a whip in His
Fulfilling my vow and sacrificing His own promise, He got right hand and a bridle rope in His left, and who was very
down from the chariot, took up its wheel, and ran towards me careful to give protection to Arjuna's chariot by all means.
hurriedly, just as a lion goes to kill an elephant. He even Those who saw Him on the Battlefield of Kurukñetra attained
dropped His outer garment on the way. their original forms after death.

SB 1.9.38
çita-viçikha-hato viçérëa-daàçaù
kñataja-paripluta ätatäyino me
14
SB 1.9.40 vidhüta—being freed from; bheda-mohaù—misconception of
lalita-gati-viläsa-valguhäsa- duality.
praëaya-nirékñaëa-kalpitorumänäù Now I can meditate with full concentration upon that one
kåtam anukåtavatya unmadändhäù Lord, Çré Kåñëa, now present before me because now I have
transcended the misconceptions of duality in regard to His
prakåtim agan kila yasya gopa-vadhvaù presence in everyone's heart, even in the hearts of the mental
speculators. He is in everyone's heart. The sun may be
lalita—attractive; gati—movements; viläsa—fascinating acts; perceived differently, but the sun is one.
valguhäsa—sweet smiling; praëaya—loving; nirékñaëa—
looking upon; kalpita—mentality; urumänäù—highly
glorified; kåtam anukåtavatyaù—in the act of copying the
movements; unmada-andhäù—gone mad in ecstasy; prakåtim
—characteristics; agan—underwent; kila—certainly; yasya—
whose; gopa-vadhvaù—the cowherd damsels.

Let my mind be fixed upon Lord Çré Kåñëa, whose motions

and smiles of love attracted the damsels of Vrajadhäma [the
gopés]. The damsels imitated the characteristic movements of
the Lord [after His disappearance from the räsa dance].

SB 1.9.41
muni-gaëa-nåpa-varya-saìkule 'ntaù-
sadasi yudhiñöhira-räjasüya eñäm
arhaëam upapeda ékñaëéyo
mama dåçi-gocara eña ävir ätmä
muni-gaëa—the great learned sages; nåpa-varya—the great
ruling kings; saìkule—in the great assembly of; antaù-sadasi—
conference; yudhiñöhira—of Emperor Yudhiñöhira; räja-süye
—a royal performance of sacrifice; eñäm—of all the great
elites; arhaëam—respectful worship; upapeda—received;
ékñaëéyaù—the object of attraction; mama—my; dåçi—sight;
gocaraù—within the view of; eñaù äviù—personally present;
ätmä—the soul.

At the Räjasüya-yajïa [sacrifice] performed by Mahäräja

Yudhiñöhira, there was the greatest assembly of all the elite
men of the world, the royal and learned orders, and in that
great assembly Lord Çré Kåñëa was worshiped by one and all
as the most exalted Personality of Godhead. This happened
during my presence, and I remember the incident in order to
keep my mind upon the Lord.

SB 1.9.42
tam imam aham ajaà çaréra-bhäjäà
hådi hådi dhiñöhitam ätma-kalpitänäm
pratidåçam iva naikadhärkam ekaà
samadhigato 'smi vidhüta-bheda-mohaù
tam—that Personality of Godhead; imam—now present before
me; aham—I; ajam—the unborn; çaréra-bhäjäm—of the
conditioned soul; hådi—in the heart; hådi—in the heart;
dhiñöhitam—situated; ätma—the Supersoul; kalpitänäm—of
the speculators; pratidåçam—in every direction; iva—like; na
ekadhä—not one; arkam—the sun; ekam—one only;
samadhigataù asmi—I have undergone trance in meditation;
15
 Ladies on the roof of all the houses of Hastinäpura glorifying Çré Kåñëa
Here is the same Supreme Personality of Godhead whose
SB 1.10.21
transcendental form is experienced by the great devotees who
sa vai kiläyaà puruñaù purätano are completely cleansed of material consciousness by dint of
ya eka äséd aviçeña ätmani rigid devotional service and full control of life and the senses.
agre guëebhyo jagad-ätmanéçvare And that is the only way to purify one's existence.
nimélitätman niçi supta-çaktiñu SB 1.10.24
saù—He (Kåñëa); vai—as we remember; kila—definitely; sa vä ayaà sakhy anugéta-sat-katho
ayam—this; puruñaù—Personality of Godhead; purätanaù— vedeñu guhyeñu ca guhya-vädibhiù
the original; yaù—who; ekaù—only one; äsét—existed; ya eka éço jagad-ätma-lélayä
aviçeñaù—materially unmanifested; ätmani—own self; agre—
before creation; guëebhyaù—of the modes of nature; jagat-
såjaty avaty atti na tatra sajjate
ätmani—unto the Supersoul; éçvare—unto the Supreme Lord; saù—He; vai—also; ayam—this; sakhi—O my friend; anugéta
nimélita—merged into; ätman—the living entity; niçi supta— —described; sat-kathaù—the excellent pastimes; vedeñu—in
inactive at night; çaktiñu—of the energies. the Vedic literatures; guhyeñu—confidentially; ca—as also;
The ladies said: Here He is, the original Personality of guhya-vädibhiù—by the confidential devotees; yaù—one who;
Godhead as we definitely remember Him. He alone existed ekaù—one only; éçaù—the supreme controller; jagat—of the
before the manifested creation of the modes of nature, and into complete creation; ätma—Supersoul; lélayä—by
Him only, because He is the Supreme Lord, all living beings manifestation of pastimes; såjati—creates; avati atti—also
merge, as if sleeping at night, their energy suspended. maintains and annihilates; na—never; tatra—there; sajjate—
becomes attached to it.
SB 1.10.22
sa eva bhüyo nija-vérya-coditäà O dear friends, here is that very Personality of Godhead whose
attractive and confidential pastimes are described in the
sva-jéva-mäyäà prakåtià sisåkñatém confidential parts of Vedic literature by His great devotees. It
anäma-rüpätmani rüpa-nämané is He only who creates, maintains and annihilates the material
vidhitsamäno 'nusasära çästra-kåt world and yet remains unaffected.
saù—He; eva—thus; bhüyaù—again; nija—own personal; SB 1.10.25
vérya—potency; coditäm—performance of; sva—own; jéva— yadä hy adharmeëa tamo-dhiyo nåpä
living being; mäyäm—external energy; prakåtim—unto jévanti tatraiña hi sattvataù kila
material nature; sisåkñatém—while re-creating; anäma—
without mundane designation; rüpa-ätmani—forms of the dhatte bhagaà satyam åtaà dayäà yaço
soul; rüpa-nämané—forms and names; vidhitsamänaù— bhaväya rüpäëi dadhad yuge yuge
desiring to award; anusasära—entrusted; çästra-kåt—the yadä—whenever; hi—assuredly; adharmeëa—against the
compiler of revealed scripture. principles of God's will; tamaù-dhiyaù—persons in the lowest
The Personality of Godhead, again desiring to give names and material modes; nåpäù—kings and administrators; jévanti—
forms to His parts and parcels, the living entities, placed them live like animals; tatra—thereupon; eñaù—He; hi—only;
under the guidance of material nature. By His own potency, sattvataù—transcendental; kila—certainly; dhatte—is
material nature is empowered to re-create. manifested; bhagam—supreme power; satyam—truth; åtam—
SB 1.10.23 positiveness; dayäm—mercy; yaçaù—wonderful activities;
bhaväya—for the maintenance; rüpäëi—in various forms;
sa vä ayaà yat padam atra sürayo dadhat—manifesting; yuge—different periods; yuge—and
jitendriyä nirjita-mätariçvanaù ages.
paçyanti bhakty-utkalitämalätmanä Whenever there are kings and administrators living like
nanv eña sattvaà parimärñöum arhati animals in the lowest modes of existence, the Lord in His
saù—He; vai—by providence; ayam—this; yat—that which; transcendental form manifests His supreme power, the Truth
padam atra—here is the same Personality of Godhead, Çré Positive, shows special mercy to the faithful and performs
Kåñëa; sürayaù—great devotees; jita-indriyäù—who have wonderful activities. He thus manifests various transcendental
overcome the influence of the senses; nirjita—thoroughly forms in different periods and ages, as necessary.
controlled; mätariçvanaù—life; paçyanti—can see; bhakti—by SB 1.10.26
dint of devotional service; utkalita—developed; amala-ätmanä aho alaà çläghyatamaà yadoù kulam
—those whose minds are thoroughly cleansed; nanu aho alaà puëyatamaà madhor vanam
eñaù—certainly by this only; sattvam—existence; yad eña puàsäm åñabhaù çriyaù patiù
parimärñöum—for purifying the mind completely; arhati— sva-janmanä caìkramaëena cäïcati
deserve.

16
aho—oh; alam—verily; çläghya-tamam—supremely glorified; pradyumna-sämbämba-sutädayo 'parä
yadoù—of King Yadu; kulam—dynasty; aho—oh; alam—
verily; puëya-tamam—supremely virtuous; madhoù vanam—
yäç cähåtä bhauma-vadhe sahasraçaù
the land of Mathurä; yat—because; eñaù—this; puàsäm—of yä—the lady; vérya—prowess; çulkena—by payment of the
all the living beings; åñabhaù—supreme leader; çriyaù—of the price; håtäù—taken away by force; svayaàvare—in the open
goddess of fortune; patiù—husband; sva-janmanä—by His selection of the bridegroom; pramathya—harassing; caidya—
appearance; caìkramaëena—by crawling; ca aïcati—glories. King Çiçupäla; pramukhän—headed by; hi—positively;
Oh, how supremely glorified is the dynasty of King Yadu, and çuñmiëaù—all very powerful; pradyumna—Pradyumna
how virtuous is the land of Mathurä, where the supreme leader (Kåñëa's son); sämba—Sämba; amba—Amba; suta-ädayaù—
of all living beings, the husband of the goddess of fortune, has children; aparäù—other ladies; yäù—those; ca—also; ähåtäù
taken His birth and wandered in His childhood. —similarly brought; bhauma-vadhe—after killing
SB 1.10.27 Bhaumäsura; sahasraçaù—by the thousands.
aho bata svar-yaçasas tiraskaré The children of these ladies are Pradyumna, Sämba, Amba,
etc. Ladies like Rukmiëé, Satyabhämä and Jämbavaté were
kuçasthalé puëya-yaçaskaré bhuvaù forcibly taken away by Him from their svayaàvara ceremonies
paçyanti nityaà yad anugraheñitaà after He defeated many powerful kings, headed by Çiçupäla.
smitävalokaà sva-patià sma yat-prajäù And other ladies were also forcibly taken away by Him after
He killed Bhaumäsura and thousands of his assistants. All of
aho bata—how wonderful this is; svaù-yaçasaù—the glories of these ladies are glorious.
the heavenly planets; tiraskaré—that which defeats; kuçasthalé
—Dvärakä; puëya—virtue; yaçaskaré—famous; bhuvaù—the SB 1.10.30
planet earth; paçyanti—see; nityam—constantly; yat—that
which; anugraha-iñitam—to bestow benediction; smita- etäù paraà strétvam apästapeçalaà
avalokam—glance with the favor of sweet smiling; sva-patim nirasta-çaucaà bata sädhu kurvate
—unto the soul of the living being (Kåñëa); sma—used to; yäsäà gåhät puñkara-locanaù patir
yat-prajäù—the inhabitants of the place.
na jätv apaity ähåtibhir hådi spåçan
Undoubtedly it is wonderful that Dvärakä has defeated the
glories of the heavenly planets and has enhanced the celebrity etäù—all these women; param—highest; strétvam—
of the earth. The inhabitants of Dvärakä are always seeing the womanhood; apästapeçalam—without independence; nirasta
soul of all living beings [Kåñëa] in His loving feature. He —without; çaucam—purity; bata sädhu—auspiciously
glances at them and favors them with sweet smiles glorified; kurvate—do they make; yäsäm—from whose; gåhät
—homes; puñkara-locanaù—the lotus-eyed; patiù—husband;
SB 1.10.28 na jätu—never at any time; apaiti—goes away; ähåtibhiù—by
nünaà vrata-snäna-hutädineçvaraù presentation; hådi—in the heart; spåçan—endeared.
samarcito hy asya gåhéta-päëibhiù All these women auspiciously glorified their lives despite their
pibanti yäù sakhy adharämåtaà muhur being without independence or purity. Their husband, the
lotus-eyed Personality of Godhead, never left them alone at
vraja-striyaù sammumuhur yad-äçayäù home. He always pleased their hearts by making valuable
nünam—certainly in the previous birth; vrata—vows; snäna— presentations.
baths; huta—sacrifices in the fire; ädinä—by all these; éçvaraù
—the Personality of Godhead; samarcitaù—perfectly
worshiped; hi—certainly; asya—His; gåhéta-päëibhiù—by the
married wives; pibanti—relish; yäù—those who; sakhi—O
friends; adhara-amåtam—the nectar from His lips; muhuù—
again and again; vraja-striyaù—the damsels of Vrajabhümi;
sammumuhuù—often fainted; yat-äçayäù—expecting to be
favored in that way.

O friends, just think of His wives, whose hands He has

accepted. How they must have undergone vows, taken baths,
and performed fire sacrifices and perfect worship of the Lord
of the universe to constantly relish now the nectar from His
lips [by kissing]. The damsels of Vrajabhümi would often
faint just by expecting such favors.

SB 1.10.29
yä vérya-çulkena håtäù svayaàvare
pramathya caidya-pramukhän hi çuñmiëaù
17
 Glories of Çré Väsudeva
SB 1.1.1

oà namo bhagavate väsudeväya

janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of Godhead; väsudeväya—

unto Väsudeva (the son of Vasudeva), or Lord Çré Kåñëa, the primeval Lord; janma-ädi—creation, sustenance
and destruction; asya—of the manifested universes; yataù—from whom; anvayät—directly; itarataù—
indirectly; ca—and; artheñu—purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—
imparted; brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who; ädi-kavaye—unto
the original created being; muhyanti—are illusioned; yat—about whom; sürayaù—great sages and demigods;
tejaù—fire; väri—water; mådäm—earth; yathä—as much as; vinimayaù—action and reaction; yatra—
whereupon; tri-sargaù—three modes of creation, creative faculties; amåñä—almost factual; dhämnä—along
with all transcendental paraphernalia; svena—self-sufficiently; sadä—always; nirasta—negation by absence;
kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I do meditate upon.

O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful
obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause
of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and
indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It
is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By
Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him do the material universes,
temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I
therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is
forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute
Truth.

Auspicious invocation by Çré Çukadeva Gosvämé

SB 1.11.6
18
natäù sma te nätha sadäìghri-paìkajaà Oh, it is our good luck that we have come again today under
Your protection by Your presence. Although Your Lordship is
viriïca-vairiïcya-surendra-vanditam rarely visited even by the denizens of heaven, now it is
paräyaëaà kñemam ihecchatäà paraà possible for us to look upon Your smiling face, which is full of
na yatra kälaù prabhavet paraù prabhuù affectionate glances. We can now see Your transcendental
form, full of all auspiciousness.
natäù—bowed down; sma—we had done so; te—unto You;
nätha—O Lord; sadä—always; aìghri-paìkajam—the lotus SB 1.11.9
feet; viriïca—Brahmä, the first living being; vairiïcya—sons
of Brahmä like Sanaka and Sanätana; sura-indra—the King of yarhy ambujäkñäpasasära bho bhavän
heaven; vanditam—worshiped by; paräyaëam—the supreme; kurün madhün vätha suhåd-didåkñayä
kñemam—welfare; iha—in this life; icchatäm—one who so taträbda-koöi-pratimaù kñaëo bhaved
desires; param—the highest; na—never; yatra—wherein;
kälaù—inevitable time; prabhavet—can exert its influence;
ravià vinäkñëor iva nas taväcyuta
paraù—transcendental; prabhuù—the Supreme Lord. yarhi—whenever; ambuja-akña—O lotus-eyed one; apasasära
The citizens said: O Lord, You are worshiped by all demigods —You go away; bho—oh; bhavän—Yourself; kurün—the
like Brahmä, the four Sanas and even the King of heaven. You descendants of King Kuru; madhün—the inhabitants of
are the ultimate rest for those who are really aspiring to Mathurä (Vrajabhümi); vä—either; atha—therefore; suhåt-
achieve the highest benefit of life. You are the supreme didåkñayä—for meeting them; tatra—at that time; abda-koöi
transcendental Lord, and inevitable time cannot exert its —millions of years; pratimaù—like; kñaëaù—moments;
influence upon You. bhavet—becomes; ravim—the sun; vinä—without; akñëoù—
of the eyes; iva—like that; naù—ours; tava—Your; acyuta—O
SB 1.11.7
infallible one.
bhaväya nas tvaà bhava viçva-bhävana
O lotus-eyed Lord, whenever You go away to Mathurä-
tvam eva mätätha suhåt-patiù pitä Våndävana or Hastinäpura to meet Your friends and relatives,
tvaà sad-gurur naù paramaà ca daivataà every moment of Your absence seems like millions of years. O
yasyänuvåttyä kåtino babhüvima infallible one, at that time our eyes become useless, as if bereft
of the sun.
bhaväya—for welfare; naù—for us; tvam—Your Lordship;
bhava—just become; viçva-bhävana—the creator of the SB 1.11.10
universe; tvam—Your Lordship; eva—certainly; mätä—
mother; atha—as also; suhåt—well-wisher; patiù—husband; kathaà vayaà nätha ciroñite tvayi
pitä—father; tvam—Your Lordship; sat-guruù—spiritual prasanna-dåñöyäkhila-täpa-çoñaëam
master; naù—our; paramam—the supreme; ca—and; daivatam jévema te sundara-häsa-çobhitam
—worshipable Deity; yasya—whose; anuvåttyä—following in
the footsteps; kåtinaù—successful; babhüvima—we have
apaçyamänä vadanaà manoharam
become. katham—how; vayam—we; nätha—O Lord; ciroñite—being
abroad almost always; tvayi—by You; prasanna—satisfaction;
O creator of the universe, You are our mother, well-wisher,
dåñöyä—by the glance; akhila—universal; täpa—miseries;
Lord, father, spiritual master and worshipable Deity. By
çoñaëam—vanquishing; jévema—shall be able to live; te—
following in Your footsteps we have become successful in
Your; sundara—beautiful; häsa—smiling; çobhitam—
every respect. We pray, therefore, that You continue to bless
decorated; apaçyamänäù—without seeing; vadanam—face;
us with Your mercy.
manoharam—attractive
SB 1.11.8
O master, if You live abroad all the time, then we cannot look
aho sa-näthä bhavatä sma yad vayaà at Your attractive face, whose satisfied smiles vanquish all our
traiviñöapänäm api düra-darçanam sufferings. How can we exist without Your presence?
prema-smita-snigdha-nirékñaëänanaà
paçyema rüpaà tava sarva-saubhagam
aho—oh, it is our good luck; sa-näthäù—to be under the
protection of the master; bhavatä—by Your good self; sma—
as we have become; yat vayam—as we are; traiviñöa-pänäm
—by the demigods; api—also; düra-darçanam—very rarely
seen; prema-smita—smiling with love; snigdha—affectionate;
nirékñaëa-änanam—face looking in that mode; paçyema—let
us look; rüpam—beauty; tava—Your; sarva—all; saubhagam
—auspiciousness.

19
 The demigods glorify the Supreme Lord
SB 2.4.12 nirasta-sämyätiçayena rädhasä
çré-çuka uväca sva-dhämani brahmaëi raàsyate namaù
namaù parasmai puruñäya bhüyase
sad-udbhava-sthäna-nirodha-lélayä namaù namaù te—let me offer my obeisances unto You; astu
—are; åñabhäya—unto the great associate; sätvatäm—of the
gåhéta-çakti-tritayäya dehinäm members of the Yadu dynasty; vidüra-käñöhäya—one who is
antarbhaväyänupalakñya-vartmane far from mundane wranglers; muhuù—always; ku-yoginäm—
of the nondevotees; nirasta—vanquished; sämya—equal
çré-çukaù uväca—Çré Çukadeva Gosvämé said; namaù— status; atiçayena—by greatness; rädhasä—by opulence; sva-
offering obeisances; parasmai—the Supreme; puruñäya— dhämani—in His own abode; brahmaëi—in the spiritual sky;
Personality of Godhead; bhüyase—unto the complete whole; raàsyate—enjoys; namaù—I do bow down.
sad-udbhava—the creation of the material world; sthäna—its
maintenance; nirodha—and its winding up; lélayä—by the Let me offer my respectful obeisances unto Him who is the
pastime of; gåhéta—having accepted; çakti—power; tritayäya associate of the members of the Yadu dynasty and who is
—three modes; dehinäm—of all who possess material bodies; always a problem for the nondevotees. He is the supreme
antaù-bhaväya—unto Him who resides within; anupalakñya— enjoyer of both the material and spiritual worlds, yet He
inconceivable; vartmane—one who has such ways. enjoys His own abode in the spiritual sky. There is no one
equal to Him because His transcendental opulence is
Çukadeva Gosvämé said: Let me offer my respectful immeasurable
obeisances unto the Supreme Personality of Godhead, who,
for the creation of the material world, accepts the three modes SB 2.4.15
of nature. He is the complete whole residing within the body yat-kértanaà yat-smaraëaà yad-ékñaëaà
of everyone, and His ways are inconceivable.
yad-vandanaà yac-chravaëaà yad-arhaëam
SB 2.4.13 lokasya sadyo vidhunoti kalmañaà
bhüyo namaù sad-våjina-cchide 'satäm tasmai subhadra-çravase namo namaù
asambhaväyäkhila-sattva-mürtaye yat—whose; kértanam—glorification; yat—whose; smaraëam
puàsäà punaù päramahaàsya äçrame —remembrances; yat—whose; ékñaëam—audience; yat—
vyavasthitänäm anumågya-däçuñe whose; vandanam—prayers; yat—whose; çravaëam—hearing
about; yat—whose; arhaëam—worshiping; lokasya—of all
bhüyaù—again; namaù—my obeisances; sat—of the devotees people; sadyaù—forthwith; vidhunoti—specifically cleanses;
or the pious; våjina—distresses; chide—the liberator; asatäm kalmañam—effects of sins; tasmai—unto Him; subhadra—all-
—of the atheists, the nondevotee demons; asambhaväya— auspicious; çravase—one who is heard; namaù namaù—my
cessation of further unhappiness; akhila—complete; sattva— due obeisances again and again.
goodness; mürtaye—unto the Personality; puàsäm—of the
transcendentalists; punaù—again; päramahaàsye—the highest Let me offer my respectful obeisances unto the all-auspicious
stage of spiritual perfection; äçrame—in the status; Lord Çré Kåñëa, about whom glorification, remembrances,
vyavasthitänäm—particularly situated; anumågya—the audience, prayers, hearing and worship can at once cleanse the
destination; däçuñe—one who delivers. effects of all sins of the performer.

I again offer my respectful obeisances unto the form of

complete existence and transcendence, who is the liberator of
the pious devotees from all distresses and the destroyer of the
further advances in atheistic temperament of the nondevotee
demons. For the transcendentalists who are situated in the
topmost spiritual perfection, He grants their specific
destinations.

SB 2.4.14
namo namas te 'stv åñabhäya sätvatäà
vidüra-käñöhäya muhuù kuyoginäm
20
SB 2.4.16 ye 'nye ca päpä yad-apäçrayäçrayäù
vicakñaëä yac-caraëopasädanät çudhyanti tasmai prabhaviñëave namaù
saìgaà vyudasyobhayato 'ntar-ätmanaù
vindanti hi brahma-gatià gata-klamäs kiräta—a province of old Bhärata; hüëa—part of Germany and
Russia; ändhra—a province of southern India; pulinda—the
tasmai subhadra-çravase namo namaù Greeks; pulkaçäù—another province; äbhéra—part of old
Sind; çumbhäù—another province; yavanäù—the Turks;
vicakñaëäù—highly intellectual; yat—whose; caraëa- khasa-ädayaù—the Mongolian province; ye—even those; anye
upasädanät—simply dedicating oneself unto the lotus feet; —others; ca—also; päpäù—addicted to sinful acts; yat—
saìgam—attachment; vyudasya—giving up completely; whose; apäçraya-äçrayäù—having taken shelter of the
ubhayataù—for present and future existence; antaù-ätmanaù— devotees of the Lord; çudhyanti—at once purified; tasmai—
of the heart and soul; vindanti—moves progressively; hi— unto Him; prabhaviñëave—unto the powerful Viñëu; namaù—
certainly; brahma-gatim—toward spiritual existence; gata- my respectful obeisances.
klamäù—without difficulty; tasmai—unto Him; subhadra—
all-auspicious; çravase—unto one who is heard; namaù namaù Kirätas, Hüëas, Ändhras, Pulindas, Pulkaças, Äbhéras,
—my due obeisances again and again. Çumbhas, Yavanas, members of the Khasa races and even
others addicted to sinful acts can be purified by taking shelter
Let me offer my respectful obeisances again and again unto of the devotees of the Lord, due to His being the supreme
the all-auspicious Lord Çré Kåñëa. The highly intellectual, power. I beg to offer my respectful obeisances unto Him.
simply by surrendering unto His lotus feet, are relieved of all
attachments to present and future existences and without SB 2.4.19
difficulty progress toward spiritual existence.
sa eña ätmätmavatäm adhéçvaras
trayémayo dharmamayas tapomayaù
gata-vyalékair aja-çaìkarädibhir
SB 2.4.17
vitarkya-liìgo bhagavän prasédatäm
tapasvino däna-parä yaçasvino
manasvino mantra-vidaù sumaìgaläù saù—He; eñaù—it is; ätmä—the Supersoul; ätmavatäm—of
kñemaà na vindanti vinä yad-arpaëaà the self-realized souls; adhéçvaraù—the Supreme Lord; trayé-
mayaù—personified Vedas; dharma-mayaù—personified
tasmai subhadra-çravase namo namaù religious scripture; tapaù-mayaù—personified austerity; gata-
vyalékaiù—by those who are above all pretensions; aja—
tapasvinaù—the great learned sages; däna-paräù—the great Brahmäjé; çaìkara-ädibhiù—by Lord Çiva and others;
performer of charity; yaçasvinaù—the great worker of vitarkya-liìgaù—one who is observed with awe and
distinction; manasvinaù—the great philosophers or mystics; veneration; bhagavän—the Personality of Godhead;
mantra-vidaù—the great chanter of the Vedic hymns; su- prasédatäm—be kind toward me.
maìgaläù—strict followers of Vedic principles; kñemam—
fruitful result; na—never; vindanti—attain; vinä—without; He is the Supersoul and the Supreme Lord of all self-realized
yat-arpaëam—dedication; tasmai—unto Him; subhadra— souls. He is the personification of the Vedas, religious
auspicious; çravase—hearing about Him; namaù namaù—my scriptures and austerities. He is worshiped by Lord Brahmä
obeisances again and again. and Çiva and all those who are transcendental to all
pretensions. Being so revered with awe and veneration, may
Let me offer my respectful obeisances unto the all-auspicious that Supreme Absolute be pleased with me.
Lord Çré Kåñëa again and again because the great learned
sages, the great performers of charity, the great workers of
distinction, the great philosophers and mystics, the great
chanters of the Vedic hymns and the great followers of Vedic
principles cannot achieve any fruitful result without dedication
of such great qualities to the service of the Lord.

SB 2.4.18
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
21
SB 2.4.20 amplified; ajasya—of Brahmä, the first created living being;
çriyaù patir yajïa-patiù prajä-patir satém småtim—potent memory; hådi—in the heart; sva—in
his own; lakñaëä—aiming at; prädurabhüt—was generated;
dhiyäà patir loka-patir dharä-patiù kila—as if; äsyataù—from the mouth; saù—he; me—unto me;
patir gatiç cändhaka-våñëi-sätvatäà åñéëäm—of the teachers; åñabhaù—the chief; prasédatäm—
prasédatäà me bhagavän satäà patiù be pleased.
çriyaù—all opulence; patiù—the owner; yajïa—of sacrifice; May the Lord, who in the beginning of the creation amplified
patiù—the director; prajä-patiù—the leader of all living the potent knowledge of Brahmä from within his heart and
entities; dhiyäm—of intelligence; patiù—the master; loka- inspired him with full knowledge of creation and of His own
patiù—the proprietor of all planets; dharä—earth; patiù—the Self, and who appeared to be generated from the mouth of
supreme; patiù—head; gatiù—destination; ca—also; andhaka Brahmä, be pleased with me.
—one of the kings of the Yadu dynasty; våñëi—the first king
of the Yadu dynasty; sätvatäm—the Yadus; prasédatäm—be SB 2.4.23
merciful; me—upon me; bhagavän—Lord Çré Kåñëa; satäm
—of all devotees; patiù—the Lord. bhū tair mahadbhir ya imā ḥ puro vibhur
nirmā ya śete yad amū ṣu pū ruṣaḥ
May Lord Çré Kåñëa, who is the worshipable Lord of all
devotees, the protector and glory of all the kings like Andhaka bhuṅ kte guṇ ā n ṣoḍ aśa ṣoḍ aśā tmakaḥ
and Våñëi of the Yadu dynasty, the husband of all goddesses so ’laṅ kṛṣīṣṭa bhagavā n vacā ṁ si me
of fortune, the director of all sacrifices and therefore the leader
of all living entities, the controller of all intelligence, the bhū taiḥ — by the elements; mahadbhiḥ — of material
proprietor of all planets, spiritual and material, and the creation; yaḥ — He who; imā ḥ — all these; puraḥ — bodies;
supreme incarnation on the earth (the supreme all in all), be vibhuḥ — of the Lord; nirmā ya — for being set up; śete — lie
merciful upon me. down; yat amū ṣu — one who incarnated; pū ruṣaḥ — Lord
Viṣṇ u; bhuṅ kte — causes to be subjected; guṇ ā n — the three
SB 2.4.21 modes of nature; ṣoḍ aśa — in sixteen divisions; ṣoḍ aśa-
yad-aìghry-abhidhyäna-samädhi-dhautayä ā tmakaḥ — being the generator of these sixteen; saḥ — He;
dhiyänupaçyanti hi tattvam ätmanaù alaṅ kṛṣīṣṭa — may decorate; bhagavā n — the Personality of
Godhead; vacā ṁ si — statements; me — mine.
vadanti caitat kavayo yathä-rucaà
sa me mukundo bhagavän prasédatäm May the Supreme Personality of Godhead, who enlivens the
materially created bodies of the elements by lying down
yat-aìghri—whose lotus feet; abhidhyäna—thinking of, at within the universe, and who in His puruṣa incarnation causes
every second; samädhi—trance; dhautayä—being washed off; the living being to be subjected to the sixteen divisions of
dhiyä—by such clean intelligence; anupaçyanti—does see by material modes which are his generator, be pleased to decorate
following authorities; hi—certainly; tattvam—the Absolute my statements.
Truth; ätmanaù—of the Supreme Lord and of oneself; vadanti SB 2.4.24
—they say; ca—also; etat—this; kavayaù—philosophers or namas tasmai bhagavate
learned scholars; yathä-rucam—as he thinks; saù—He; me—
mine; mukundaù—Lord Kåñëa (who gives liberation); vā sudevā ya vedhase
bhagavän—the Personality of Godhead; prasédatäm—be papur jñā nam ayaṁ saumyā
pleased with me. yan-mukhā mburuhā savam
It is the Personality of Godhead Çré Kåñëa who gives namaḥ — my obeisances; tasmai — unto Him; bhagavate —
liberation. By thinking of His lotus feet at every second,
unto the Personality of Godhead; vā sudevā ya — unto
following in the footsteps of authorities, the devotee in trance
can see the Absolute Truth. The learned mental speculators, Vā sudeva or His incarnations; vedhase — the compiler of the
however, think of Him according to their whims. May the Vedic literatures; papuḥ — drunk; jñā nam — knowledge;
Lord be pleased with me. ayam — this Vedic knowledge; saumyā ḥ — the devotees,
SB 2.4.22 especially the consorts of Lord Kṛṣṇ a; yat — from whose;
pracoditä yena purä sarasvaté mukha-amburuha — the lotuslike mouth; ā savam — nectar
from His mouth.
vitanvatäjasya satéà småtià hådi
sva-lakñaëä prädurabhüt kiläsyataù I offer my respectful obeisances unto Śrīla Vyā sadeva, the
sa me åñéëäm åñabhaù prasédatäm incarnation of Vā sudeva who compiled the Vedic scriptures.
The pure devotees drink up the nectarean transcendental
pracoditä—inspired; yena—by whom; purä—in the beginning knowledge dropping from the lotuslike mouth of the Lord.
of creation; sarasvaté—the goddess of learning; vitanvatä—

Brahmä’s Prayers for Çré Garbhodakaçäyé Visnu

22
SB 3.5.39
devä ücuù
namäma te deva padäravindaà
prapanna-täpopaçamätapatram
yan-müla-ketä yatayo 'ïjasoru-
saàsära-duùkhaà bahir utkñipanti

deväù ücuù—the demigods said; namäma—we offer our respectful obeisances; te—Your; deva—O Lord; pada-aravindam
—lotus feet; prapanna—surrendered; täpa—distress; upaçama—suppresses; ätapatram—umbrella; yat-müla-ketäù—
shelter of the lotus feet; yatayaù—great sages; aïjasä—totally; uru—great; saàsära-duùkham—miseries of material
existence; bahiù—out; utkñipanti—forcibly throw.

The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the
miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our
respectful obeisances unto Your lotus feet.
40
dhätar yad asmin bhava éça jéväs
täpa-trayeëäbhihatä na çarma
ätman labhante bhagavaàs taväìghri-
cchäyäà sa-vidyäm ata äçrayema

dhätaù—O father; yat—because; asmin—in this; bhave—material world; éça—O Lord; jéväù—the living entities; täpa—
miseries; trayeëa—by the three; abhihatäù—always embarrassed; na—never; çarma—in happiness; ätman—self; labhante
—do gain; bhagavan—O Personality of Godhead; tava—Your; aìghri-chäyäm—shade of Your feet; sa-vidyäm—full of
knowledge; ataù—obtain; äçrayema—shelter.

O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness
because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet,
which are full of knowledge, and we also thus take shelter of them.
41
märganti yat te mukha-padma-néòaiç
chandaù-suparëair åñayo vivikte
yasyägha-marñoda-sarid-varäyäù
padaà padaà tértha-padaù prapannäù

märganti—searching after; yat—as; te—Your; mukha-padma—lotuslike face; néòaiù—by those who have taken shelter of
such a lotus flower; chandaù—Vedic hymns; suparëaiù—by the wings; åñayaù—the sages; vivikte—in clear mind; yasya
—whose; agha-marña-uda—that which offers freedom from all reactions to sin; sarit—rivers; varäyäù—in the best;
padam padam—in every step; tértha-padaù—one whose lotus feet are as good as a place of pilgrimage; prapannäù—
taking shelter.

The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried
by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet
at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.
42
yac chraddhayä çrutavatyä ca bhaktyä
sammåjyamäne hådaye 'vadhäya
jïänena vairägya-balena dhérä
vrajema tat te 'ìghri-saroja-péöham

yat—that which; çraddhayä—by eagerness; çrutavatyä—simply by hearing; ca—also; bhaktyä—in devotion;

sammåjyamäne—being cleansed; hådaye—in the heart; avadhäya—meditation; jïänena—by knowledge; vairägya—

23
detachment; balena—by the strength of; dhéräù—the pacified; vrajema—must go to; tat—that; te—Your; aìghri—feet;
saroja-péöham—lotus sanctuary.

Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one
at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must
therefore take shelter of the sanctuary of Your lotus feet.
43
viçvasya janma-sthiti-saàyamärthe
kåtävatärasya padämbujaà te
vrajema sarve çaraëaà yad éça
småtaà prayacchaty abhayaà sva-puàsäm

viçvasya—of the cosmic universe; janma—creation; sthiti—maintenance; saàyama-arthe—for the dissolution also; kåta—
accepted or assumed; avatärasya—of the incarnations; pada-ambujam—lotus feet; te—Your; vrajema—let us take shelter
of; sarve—all of us; çaraëam—shelter; yat—that which; éça—O Lord; småtam—remembrance; prayacchati—awarding;
abhayam—courage; sva-puàsäm—of the devotees.

O Lord, You assume incarnations for the creation, maintenance and dissolution of the cosmic manifestation, and therefore
we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.
44
yat sänubandhe 'sati deha-gehe
mamäham ity üòha-durägrahäëäm
puàsäà sudüraà vasato 'pi puryäà
bhajema tat te bhagavan padäbjam

yat—because; sa-anubandhe—due to becoming entangled; asati—thus being; deha—the gross material body; gehe—in
the home; mama—mine; aham—I; iti—thus; üòha—great, deep; durägrahäëäm—undesirable eagerness; puàsäm—of
persons; su-düram—far away; vasataù—dwelling; api—although; puryäm—within the body; bhajema—let us worship; tat
—therefore; te—Your; bhagavan—O Lord; pada-abjam—lotus feet.

O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by
thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own
bodies. But let us take shelter of Your lotus feet.
45
tän vai hy asad-våttibhir akñibhir ye
parähåtäntar-manasaù pareça
atho na paçyanty urugäya nünaà
ye te padanyäsa-viläsa-lakñyäù

tän—the lotus feet of the Lord; vai—certainly; hi—for; asat—materialistic; våttibhiù—by those who are influenced by
external energy; akñibhiù—by the senses; ye—those; parähåta—missing at a distance; antaù-manasaù—of the internal
mind; pareça—O Supreme; atho—therefore; na—never; paçyanti—can see; urugäya—O great; nünam—but; ye—those
who; te—Your; padanyäsa—activities; viläsa—transcendental enjoyment; lakñyäù—those who see.

O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities
cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy
Your activities.
46
pänena te deva kathä-sudhäyäù
pravåddha-bhaktyä viçadäçayä ye
vairägya-säraà pratilabhya bodhaà
yathäïjasänvéyur akuëöha-dhiñëyam

24
pänena—by drinking; te—of You; deva—O Lord; kathä—topics; sudhäyäù—of the nectar; pravåddha—highly
enlightened; bhaktyä—by devotional service; viçada-äçayäù—with a greatly serious attitude; ye—those who; vairägya-
säram—the entire purport of renunciation; pratilabhya—achieving; bodham—intelligence; yathä—as much as; aïjasä—
quickly; anvéyuù—achieve; akuëöha-dhiñëyam—Vaikuëöhaloka in the spiritual sky.

O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the
complete meaning of renunciation and knowledge and attain the Vaikuëöhaloka in the spiritual sky simply by drinking the
nectar of Your topics.
47
tathäpare cätma-samädhi-yoga-
balena jitvä prakåtià baliñöhäm
tväm eva dhéräù puruñaà viçanti
teñäà çramaù syän na tu sevayä te

tathä—as far as; apare—others; ca—also; ätma-samädhi—transcendental self-realization; yoga—means; balena—by the
strength of; jitvä—conquering; prakåtim—acquired nature or modes of nature; baliñöhäm—very powerful; tväm—You;
eva—only; dhéräù—pacified; puruñam—person; viçanti—enters into; teñäm—for them; çramaù—much labor; syät—has
to be taken; na—never; tu—but; sevayä—by serving; te—of You.

Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint
of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply
discharges devotional service and thus feels no such pain.
48
tat te vayaà loka-sisåkñayädya
tvayänusåñöäs tribhir ätmabhiù sma
sarve viyuktäù sva-vihära-tantraà
na çaknumas tat pratihartave te

tat—therefore; te—Your; vayam—all of us; loka—world; sisåkñayä—for the sake of creation; ädya—O Original person;
tvayä—by You; anusåñöäù—being created one after another; tribhiù—by the three modes of nature; ätmabhiù—by one's
own; sma—in the past; sarve—all; viyuktäù—separated; sva-vihära-tantram—the network of activities for one's own
pleasure; na—not; çaknumaù—could do it; tat—that; pratihartave—to award; te—unto Your.

O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under
the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we
could not act concertedly for Your transcendental pleasure.
49
yävad balià te 'ja haräma käle
yathä vayaà cännam adäma yatra
yathobhayeñäà ta ime hi lokä
balià haranto 'nnam adanty anühäù

yävat—as it may be; balim—offerings; te—Your; aja—O unborn one; haräma—shall offer; käle—at the right time; yathä
—as much as; vayam—we; ca—also; annam—food grains; adäma—shall partake; yatra—whereupon; yathä—as much as;
ubhayeñäm—both for You and for us; te—all; ime—these; hi—certainly; lokäù—living entities; balim—offerings;
harantaù—while offering; annam—grains; adanti—eat; anühäù—without disturbance.

O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and
commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can
easily accumulate the necessities of life both for You and for ourselves.
50
tvaà naù suräëäm asi sänvayänäà
küöa-stha ädyaù puruñaù puräëaù
tvaà deva çaktyäà guëa-karma-yonau

25
retas tv ajäyäà kavim ädadhe 'jaù

tvam—Your Lordship; naù—of us; suräëäm—of the demigods; asi—You are; sa-anvayänäm—with different gradations;
küöa-sthaù—one who is unchanged; ädyaù—without any superior; puruñaù—the founder person; puräëaù—the oldest,
who has no other founder; tvam—You; deva—O Lord; çaktyäm—unto the energy; guëa-karma-yonau—unto the cause of
the material modes and activities; retaù—semen of birth; tu—indeed; ajäyäm—for begetting; kavim—the total living
entities; ädadhe—initiated; ajaù—one who is unborn.

You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and
are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the
total living entities, yet You are unborn.
51
tato vayaà mat-pramukhä yad-arthe
babhüvimätman karaväma kià te
tvaà naù sva-cakñuù paridehi çaktyä
deva kriyärthe yad-anugrahäëäm

tataù—therefore; vayam—all of us; mat-pramukhäù—coming from the total cosmos, the mahat-tattva; yat-arthe—for the
purpose of which; babhüvima—created; ätman—O Supreme Self; karaväma—shall do; kim—what; te—Your service;
tvam—Yourself; naù—to us; sva-cakñuù—personal plan; paridehi—specifically grant us; çaktyä—with potency to work;
deva—O Lord; kriyä-arthe—for acting; yat—from which; anugrahäëäm—of those who are specifically favored.

O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your
kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You
service in the different departments of subsequent creation.

26
 The demigods glorify Çré Varäha deva
SB 3.19.19
19
dyaur nañöa-bhagaëäbhraughaiù
sa-vidyut-stanayitnubhiù
varñadbhiù püya-keçäsåg-
vië-müträsthéni cäsakåt

dyauù—the sky; nañöa—having disappeared; bha-gaëa—luminaries; abhra—of clouds; oghaiù—by masses; sa—
accompanied by; vidyut—lightning; stanayitnubhiù—and thunder; varñadbhiù—raining; püya—pus; keça—hair; asåk—
blood; viö—stool; mütra—urine; asthéni—bones; ca—and; asakåt—again and again.

The luminaries in outer space disappeared due to the sky's being overcast with masses of clouds, which were accompanied
by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.
20
girayaù pratyadåçyanta
nänäyudha-muco 'nagha
dig-väsaso yätudhänyaù
çülinyo mukta-mürdhajäù

girayaù—mountains; pratyadåçyanta—appeared; nänä—various; äyudha—weapons; mucaù—discharging; anagha—O

sinless Vidura; dik-väsasaù—naked; yätudhänyaù—demonesses; çülinyaù—armed with tridents; mukta—hanging loose;
mürdhajäù—hair.

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared
with their hair hanging loose.
21
bahubhir yakña-rakñobhiù
patty-açva-ratha-kuïjaraiù
ätatäyibhir utsåñöä
hiàsrä väco 'tivaiçasäù

bahubhiù—by many; yakña-rakñobhiù—Yakñas and Räkñasas; patti—marching on foot; açva—on horses; ratha—on
chariots; kuïjaraiù—or on elephants; ätatäyibhiù—ruffians; utsåñöäù—were uttered; hiàsräù—cruel; väcaù—words; ati-
vaiçasäù—murderous.

Cruel and savage slogans were uttered by hosts of ruffian Yakñas and Räkñasas, who all either marched on foot or rode
on horses, elephants or chariots.
22
präduñkåtänäà mäyänäm
äsuréëäà vinäçayat
sudarçanästraà bhagavän
präyuìkta dayitaà tri-pät

präduñkåtänäm—displayed; mäyänäm—the magical forces; äsuréëäm—displayed by the demon; vinäçayat—desiring to

destroy; sudarçana-astram—the Sudarçana weapon; bhagavän—the Supreme Personality of Godhead; präyuìkta—threw;
dayitam—beloved; tri-pät—the enjoyer of all sacrifices.

The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarçana, which was capable of dispersing
the magical forces displayed by the demon.
23
tadä diteù samabhavat
27
sahasä hådi vepathuù
smarantyä bhartur ädeçaà
stanäc cäsåk prasusruve

tadä—at that moment; diteù—of Diti; samabhavat—occurred; sahasä—suddenly; hådi—in the heart; vepathuù—a
shudder; smarantyäù—recalling; bhartuù—of her husband, Kaçyapa; ädeçam—the words; stanät—from her breast; ca—
and; asåk—blood; prasusruve—flowed.

At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraëyäkña. She recalled the words
of her husband, Kaçyapa, and blood flowed from her breasts.
24
vinañöäsu sva-mäyäsu
bhüyaç cävrajya keçavam
ruñopagühamäno 'muà
dadåçe 'vasthitaà bahiù

vinañöäsu—when dispelled; sva-mäyäsu—his magic forces; bhüyaù—again; ca—and; ävrajya—after coming into the
presence; keçavam—the Supreme Personality of Godhead; ruñä—full of rage; upagühamänaù—embracing; amum—the
Lord; dadåçe—saw; avasthitam—standing; bahiù—outside.

When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead,
Keçava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the
Lord standing outside the circle of his arms.
25
taà muñöibhir vinighnantaà
vajra-särair adhokñajaù
kareëa karëa-müle 'han
yathä tväñöraà marut-patiù

tam—Hiraëyäkña; muñöibhiù—with his fists; vinighnantam—striking; vajra-säraiù—as hard as a thunderbolt; adhokñajaù

—Lord Adhokñaja; kareëa—with the hand; karëa-müle—at the root of the ear; ahan—struck; yathä—as; tväñöram—the
demon Våtra (son of Tvañöä); marut-patiù—Indra (lord of the Maruts).

The demon now began to strike the Lord with his hard fists, but Lord Adhokñaja slapped him in the root of the ear, even
as Indra, the lord of the Maruts, hit the demon Våtra.
26
sa ähato viçva-jitä hy avajïayä
paribhramad-gätra udasta-locanaù
viçérëa-bähv-aìghri-çiroruho 'patad
yathä nagendro lulito nabhasvatä

saù—he; ähataù—having been struck; viçva-jitä—by the Supreme Personality of Godhead; hi—though; avajïayä—
indifferently; paribhramat—wheeling; gätraù—body; udasta—bulged out; locanaù—eyes; viçérëa—broken; bähu—arms;
aìghri—legs; çiraù-ruhaù—hair; apatat—fell down; yathä—like; naga-indraù—a gigantic tree; lulitaù—uprooted;
nabhasvatä—by the wind.

Though struck indifferently by the Lord, the conqueror of all, the demon's body began to wheel. His eyeballs bulged out
of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree
uprooted by the wind.
27
kñitau çayänaà tam akuëöha-varcasaà
karäla-daàñöraà paridañöa-dacchadam
ajädayo vékñya çaçaàsur ägatä
aho imaà ko nu labheta saàsthitim

28
kñitau—on the ground; çayänam—lying; tam—Hiraëyäkña; akuëöha—unfaded; varcasam—glow; karäla—fearful;
daàñöram—teeth; paridañöa—bitten; dat-chadam—lip; aja-ädayaù—Brahmä and others; vékñya—having seen; çaçaàsuù
—admiringly said; ägatäù—arrived; aho—oh; imam—this; kaù—who; nu—indeed; labheta—could meet; saàsthitim—
death.

Aja [Brahmä] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The
glow of his face was yet unfaded, and Brahmä admiringly said: Oh, who could meet such blessed death?
28
yaà yogino yoga-samädhinä raho
dhyäyanti liìgäd asato mumukñayä
tasyaiña daitya-åñabhaù padähato
mukhaà prapaçyaàs tanum utsasarja ha

yam—whom; yoginaù—the yogés; yoga-samädhinä—in mystic trance; rahaù—in seclusion; dhyäyanti—meditate upon;
liìgät—from the body; asataù—unreal; mumukñayä—seeking freedom; tasya—of Him; eñaù—this; daitya—son of Diti;
åñabhaù—the crest jewel; padä—by a foot; ähataù—struck; mukham—countenance; prapaçyan—while gazing on; tanum
—the body; utsasarja—he cast off; ha—indeed.

Brahmä continued: He was struck by a forefoot of the Lord, whom yogés, seeking freedom from their unreal material
bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has
cast off his mortal coil.
29
etau tau pärñadäv asya
çäpäd yätäv asad-gatim
punaù katipayaiù sthänaà
prapatsyete ha janmabhiù

etau—these two; tau—both; pärñadau—personal assistants; asya—of the Personality of Godhead; çäpät—because of
being cursed; yätau—have gone; asat-gatim—to take birth in a demoniac family; punaù—again; katipayaiù—a few;
sthänam—own place; prapatsyete—will get back; ha—indeed; janmabhiù—after births.

These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac
families. After a few such births, they will return to their own positions.
30
devä ücuù
namo namas te 'khila-yajïa-tantave
sthitau gåhétämala-sattva-mürtaye
diñöyä hato 'yaà jagatäm aruntudas
tvat-päda-bhaktyä vayam éça nirvåtäù

deväù—the demigods; ücuù—said; namaù—obeisances; namaù—obeisances; te—unto You; akhila-yajïa-tantave—the

enjoyer of all sacrifices; sthitau—for the purpose of maintaining; gåhéta—assumed; amala—pure; sattva—goodness;
mürtaye—form; diñöyä—fortunately; hataù—slain; ayam—this; jagatäm—to the worlds; aruntudaù—causing torment;
tvat-päda—to Your feet; bhaktyä—with devotion; vayam—we; éça—O Lord; nirvåtäù—have attained happiness.

The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed
the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a
torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.

29
 The demigods pray to Lord Brahmä
3
janasya kåñëäd vimukhasya daiväd
adharma-çélasya suduùkhitasya
anugrahäyeha caranti nünaà
bhütäni bhavyäni janärdanasya

janasya—of the common man; kåñëät—from the Supreme Lord, Kåñëa; vimukhasya—of the one who has turned his face
against the Lord; daivät—by the influence of external energy; adharma-çélasya—of one who is engaged in irreligion; su-
duùkhitasya—of one who is always unhappy; anugrahäya—due to being compassionate towards them; iha—in this world;
caranti—wander; nünam—certainly; bhütäni—persons; bhavyäni—great philanthropic souls; janärdanasya—of the
Supreme Personality of Godhead.

O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show
compassion to the fallen souls who are averse to the sense of subordination to the Lord.
4
tat sädhu-varyädiça vartma çaà naù
saàrädhito bhagavän yena puàsäm
hådi sthito yacchati bhakti-püte
jïänaà sa-tattvädhigamaà puräëam

tat—therefore; sädhu-varya—O great one amongst the saints; ädiça—please instruct; vartma—the path; çam—auspicious;
naù—for us; saàrädhitaù—being perfectly served; bhagavän—the Personality of Godhead; yena—by which; puàsäm—of
the living entity; hådi sthitaù—residing in the heart; yacchati—awards; bhakti-püte—unto the unalloyed devotee; jïänam
—knowledge; sa—that; tattva—truth; adhigamam—by which one learns; puräëam—authorized, old.

Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is
situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the
ancient Vedic principles delivered only to those who are purified by the process of devotional service.
5
karoti karmäëi kåtävatäro
yäny ätma-tantro bhagaväàs tryadhéçaù
yathä sasarjägra idaà niréhaù
saàsthäpya våttià jagato vidhatte

karoti—does them; karmäëi—transcendental activities; kåta—by accepting; avatäraù—incarnations; yäni—all those;

ätma-tantraù—Self-independent; bhagavän—the Personality of Godhead; tri-adhéçaù—the Lord of the three worlds; yathä
—as much as; sasarja—created; agre—at first; idam—this cosmic manifestation; niréhaù—although desireless;
saàsthäpya—by establishing; våttim—means of livelihood; jagataù—of the universes; vidhatte—as He regulates.

O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the
three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly
arranged regulative principles for its maintenance.
6
yathä punaù sve kha idaà niveçya
çete guhäyäà sa nivåtta-våttiù
yogeçvarädhéçvara eka etad
anupraviñöo bahudhä yathäsét

yathä—as much as; punaù—again; sve—in His; khe—form of space (viräö-rüpa); idam—this; niveçya—entering into;
çete—lies down; guhäyäm—within the universe; saù—He (the Personality of Godhead); nivåtta—without endeavor;
våttiù—means of livelihood; yoga-éçvara—the master of all mystic powers; adhéçvaraù—proprietor of everything; ekaù

30
—one without a second; etat—this; anupraviñöaù—entering afterwards; bahudhä—by innumerable; yathä—as much as;
äsét—exists.

He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He
expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor
for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct
from the living entities.
7
kréòan vidhatte dvija-go-suräëäà
kñemäya karmäëy avatära-bhedaiù
mano na tåpyaty api çåëvatäà naù
suçloka-mauleç caritämåtäni

kréòan—manifesting pastimes; vidhatte—He performs; dvija—twice-born; go—cows; suräëäm—of the demigods;

kñemäya—welfare; karmäëi—transcendental activities; avatära—incarnations; bhedaiù—differently; manaù—mind; na—
never; tåpyati—satisfies; api—in spite of; çåëvatäm—continuously hearing; naù—our; su-çloka—auspicious; mauleù—of
the Lord; carita—characteristics; amåtäni—undying.

You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the
twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His
transcendental activities.
8
yais tattva-bhedair adhiloka-nätho
lokän alokän saha lokapälän
acékÿpad yatra hi sarva-sattva-
nikäya-bhedo 'dhikåtaù pratétaù

yaiù—by whom; tattva—truth; bhedaiù—by differentiation; adhiloka-näthaù—the King of the kings; lokän—planets;
alokän—planets of the lower region; saha—along with; loka-pälän—respective kings; acékÿpat—planned; yatra—
wherein; hi—certainly; sarva—all; sattva—existence; nikäya—living entities; bhedaù—difference; adhikåtaù—occupied;
pratétaù—it so appears.

The Supreme King of all kings has created different planets and places of habitation where living entities are situated in
terms of the modes of nature and work, and He has created their different kings and rulers.
9
yena prajänäm uta ätma-karma-
rüpäbhidhänäà ca bhidäà vyadhatta
näräyaëo viçvasåg ätma-yonir
etac ca no varëaya vipra-varya

yena—by which; prajänäm—of those who are born; uta—as also; ätma-karma—destined engagement; rüpa—form and
feature; abhidhänäm—endeavors; ca—also; bhidäm—differentiation; vyadhatta—dispersed; näräyaëaù—the Supreme
Personality of Godhead; viçvasåk—the creator of the universe; ätma-yoniù—self-sufficient; etat—all these; ca—also; naù
—unto us; varëaya—describe; vipra-varya—O chief amongst the brähmaëas.

O chief amongst the brähmaëas, please also describe how Näräyaëa, the creator of the universe and the self-sufficient
Lord, has differently created the natures, activities, forms, features and names of the different living creatures.
10
parävareñäà bhagavan vratäni
çrutäni me vyäsa-mukhäd abhékñëam
atåpnuma kñulla-sukhävahänäà
teñäm åte kåñëa-kathämåtaughät

31
para—higher; avareñäm—of these lower; bhagavan—O my lord, O great one; vratäni—occupations; çrutäni—heard; me
—by me; vyäsa—Vyäsa; mukhät—from the mouth; abhékñëam—repeatedly; atåpnuma—I am satisfied; kñulla—little;
sukha-ävahänäm—that which causes happiness; teñäm—out of that; åte—without; kåñëa-kathä—talks about the
Personality of Godhead, Lord Kåñëa; amåta-oghät—from the nectar.

O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyäsadeva,
and I am quite satiated with all these

32
 The Kumäras glorify Lord Näräyaëa
SB 3.16.16
åñaya ücuù
na vayaà bhagavan vidmas
tava deva cikérñitam
kåto me 'nugrahaç ceti
yad adhyakñaù prabhäñase

åñayaù—the sages; ücuù—said; na—not; vayam—we; bhagavan—O Supreme Personality of Godhead; vidmaù—did
know; tava—Your; deva—O Lord; cikérñitam—wish for us to do; kåtaù—has been done; me—unto Me; anugrahaù—
favor; ca—and; iti—thus; yat—which; adhyakñaù—the supreme ruler; prabhäñase—You say.

The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though
You are the supreme ruler of all, You speak in our favor as if we had done something good for You.
SB 3.16.17

brahmaëyasya paraà daivaà

brähmaëäù kila te prabho
vipräëäà deva-devänäà
bhagavän ätma-daivatam
brahmaëyasya—of the supreme director of the brahminical culture; param—the highest; daivam—position; brähmaëäù—
the brähmaëas; kila—for the teaching of others; te—Your; prabho—O Lord; vipräëäm—of the brähmaëas; deva-devänäm
—to be worshiped by the demigods; bhagavän—the Supreme Personality of Godhead; ätma—the self; daivatam—
worshipable Deity.
O Lord, You are the supreme director of the brahminical culture. Your considering the brähmaëas to be in the highest
position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but
for the brähmaëas also.
SB 3.16.18
tvattaù sanätano dharmo
rakñyate tanubhis tava
dharmasya paramo guhyo
nirvikäro bhavän mataù
tvattaù—from You; sanätanaù—eternal; dharmaù—occupation; rakñyate—is protected; tanubhiù—by
multimanifestations; tava—Your; dharmasya—of religious principles; paramaù—the supreme; guhyaù—objective;
nirvikäraù—unchangeable; bhavän—You; mataù—in our opinion.
You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of
Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion
You are inexhaustible and unchangeable eternally.
SB 3.16.19
taranti hy aïjasä måtyuà
nivåttä yad-anugrahät
yoginaù sa bhavän kià svid
anugåhyeta yat paraiù

taranti—cross over; hi—because; aïjasä—easily; måtyum—birth and death; nivåttäù—ceasing all material desires; yat—
Your; anugrahät—by mercy; yoginaù—transcendentalists; saù—the Supreme Lord; bhavän—You; kim svit—never
possible; anugåhyeta—may be favored; yat—which; paraiù—by others.

Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not
possible, therefore, that the Supreme Lord can be favored by others.

SB 3.16.20

33
yaà vai vibhütir upayäty anuvelam anyair
arthärthibhiù sva-çirasä dhåta-päda-reëuù
dhanyärpitäìghri-tulasé-nava-däma-dhämno
lokaà madhuvrata-pater iva käma-yänä

yam—whom; vai—certainly; vibhütiù—Lakñmé, the goddess of fortune; upayäti—waits upon; anuvelam—occasionally;

anyaiù—by others; artha—material facility; arthibhiù—by those who desire; sva-çirasä—on their own heads; dhåta—
accepting; päda—of the feet; reëuù—the dust; dhanya—by the devotees; arpita—offered; aìghri—at Your feet; tulasé—of
tulasé leaves; nava—fresh; däma—on the garland; dhämnaù—having a place; lokam—the place; madhu-vrata-pateù—of
the king of the bees; iva—like; käma-yänä—is anxious to secure.

The goddess of fortune, Lakñmé, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for
she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasé leaves offered at
Your feet by some blessed devotee.

SB 3.16.21
yas täà vivikta-caritair anuvartamänäà
nätyädriyat parama-bhägavata-prasaìgaù
sa tvaà dvijänupatha-puëya-rajaù-punétaù
çrévatsa-lakñma kim agä bhaga-bhäjanas tvam

yaù—who; täm—Lakñmé; vivikta—completely pure; caritaiù—devotional services; anuvartamänäm—serving; na—not;

atyädriyat—attached; parama—the highest; bhägavata—devotees; prasaìgaù—attached; saù—the Supreme Lord; tvam—
You; dvija—of the brähmaëas; anupatha—on the path; puëya—sanctified; rajaù—dust; punétaù—purified; çrévatsa—of
Çrévatsa; lakñma—the mark; kim—what; agäù—You obtained; bhaga—all opulences or all good qualities; bhäjanaù—
the reservoir; tvam—You.

O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses
of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust
of the path traversed by the brähmaëas, and how can You be glorified or made fortunate by the marks of Çrévatsa on Your
chest?

SB 3.16.22
dharmasya te bhagavatas tri-yuga tribhiù svaiù
padbhiç caräcaram idaà dvija-devatärtham
nünaà bhåtaà tad-abhighäti rajas tamaç ca
sattvena no varadayä tanuvä nirasya

dharmasya—of the personification of all religion; te—of You; bhagavataù—of the Supreme Personality of Godhead; tri-
yuga—You who are manifest in all three millenniums; tribhiù—by three; svaiù—Your own; padbhiù—feet; cara-acaram
—animate and inanimate; idam—this universe; dvija—the twice-born; devatä—the demigods; artham—for the sake of;
nünam—however; bhåtam—protected; tat—those feet; abhighäti—destroying; rajaù—the mode of passion; tamaù—the
mode of ignorance; ca—and; sattvena—of pure goodness; naù—unto us; vara-dayä—bestowing all blessings; tanuvä—by
Your transcendental form; nirasya—driving away.

O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You
protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is
the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-
born.

SB 3.16.23
na tvaà dvijottama-kulaà yadi hätma-gopaà
goptä våñaù svarhaëena sa-sünåtena
tarhy eva naìkñyati çivas tava deva panthä

34
loko 'grahéñyad åñabhasya hi tat pramäëam

na—not; tvam—You; dvija—of the twice-born; uttama-kulam—the highest class; yadi—if; ha—indeed; ätma-gopam—
worthy to be protected by You; goptä—the protector; våñaù—the best; su-arhaëena—by worship; sa-sünåtena—along
with mild words; tarhi—then; eva—certainly; naìkñyati—will be lost; çivaù—auspicious; tava—Your; deva—O Lord;
panthäù—the path; lokaù—the people in general; agrahéñyat—would accept; åñabhasya—of the best; hi—because; tat—
that; pramäëam—authority.

O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild
words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and
authority of Your Lordship.

SB 3.16.24
tat te 'nabhéñöam iva sattva-nidher vidhitsoù
kñemaà janäya nija-çaktibhir uddhåtäreù
naitävatä try-adhipater bata viçva-bhartus
tejaù kñataà tv avanatasya sa te vinodaù

tat—that destruction of the path of auspiciousness; te—by You; anabhéñöam—is not liked; iva—as; sattva-nidheù—the
reservoir of all goodness; vidhitsoù—desiring to do; kñemam—good; janäya—for the people in general; nija-çaktibhiù—
by Your own potencies; uddhåta—destroyed; areù—the opposite element; na—not; etävatä—by this; tri-adhipateù—of
the proprietor of the three kinds of creations; bata—O Lord; viçva-bhartuù—the maintainer of the universe; tejaù—
potency; kñatam—reduced; tu—but; avanatasya—submissive; saù—that; te—Your; vinodaù—pleasure.

Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit
people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and
the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by
submission You exhibit Your transcendental pastimes.

SB 3.16.25
yaà vänayor damam adhéça bhavän vidhatte
våttià nu vä tad anumanmahi nirvyalékam
asmäsu vä ya ucito dhriyatäà sa daëòo
ye 'nägasau vayam ayuìkñmahi kilbiñeëa

yam—which; vä—or; anayoù—of both of them; damam—punishment; adhéça—O Lord; bhavän—Your Lordship;
vidhatte—awards; våttim—better existence; nu—certainly; vä—or; tat—that; anumanmahi—we accept; nirvyalékam—
without duplicity; asmäsu—to us; vä—or; yaù—whichever; ucitaù—is proper; dhriyatäm—may be awarded; saù—that;
daëòaù—punishment; ye—who; anägasau—sinless; vayam—we; ayuìkñmahi—allotted; kilbiñeëa—with a curse.

O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shall accept without
duplicity. We understand that we have cursed two faultless persons.

35
 The demigods glorify Çré Varäha deva
SB 3.19.19
dyaur nañöa-bhagaëäbhraughaiù
sa-vidyut-stanayitnubhiù
varñadbhiù püya-keçäsåg-
vië-müträsthéni cäsakåt

dyauù—the sky; nañöa—having disappeared; bha-gaëa—luminaries; abhra—of clouds; oghaiù—by masses; sa—
accompanied by; vidyut—lightning; stanayitnubhiù—and thunder; varñadbhiù—raining; püya—pus; keça—hair; asåk—
blood; viö—stool; mütra—urine; asthéni—bones; ca—and; asakåt—again and again.

The luminaries in outer space disappeared due to the sky's being overcast with masses of clouds, which were accompanied
by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.
SB 3.19.20
girayaù pratyadåçyanta
nänäyudha-muco 'nagha
dig-väsaso yätudhänyaù
çülinyo mukta-mürdhajäù

girayaù—mountains; pratyadåçyanta—appeared; nänä—various; äyudha—weapons; mucaù—discharging; anagha—O

sinless Vidura; dik-väsasaù—naked; yätudhänyaù—demonesses; çülinyaù—armed with tridents; mukta—hanging loose;
mürdhajäù—hair.

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared
with their hair hanging loose.

SB 3.19.21
bahubhir yakña-rakñobhiù
patty-açva-ratha-kuïjaraiù
ätatäyibhir utsåñöä
hiàsrä väco 'tivaiçasäù

bahubhiù—by many; yakña-rakñobhiù—Yakñas and Räkñasas; patti—marching on foot; açva—on horses; ratha—on
chariots; kuïjaraiù—or on elephants; ätatäyibhiù—ruffians; utsåñöäù—were uttered; hiàsräù—cruel; väcaù—words; ati-
vaiçasäù—murderous.

Cruel and savage slogans were uttered by hosts of ruffian Yakñas and Räkñasas, who all either marched on foot or rode
on horses, elephants or chariots.

SB 3.19.22
präduñkåtänäà mäyänäm
äsuréëäà vinäçayat
sudarçanästraà bhagavän
präyuìkta dayitaà tri-pät

präduñkåtänäm—displayed; mäyänäm—the magical forces; äsuréëäm—displayed by the demon; vinäçayat—desiring to

destroy; sudarçana-astram—the Sudarçana weapon; bhagavän—the Supreme Personality of Godhead; präyuìkta—threw;
dayitam—beloved; tri-pät—the enjoyer of all sacrifices.

The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarçana, which was capable of dispersing
the magical forces displayed by the demon.
SB 3.19.23
tadä diteù samabhavat
36
sahasä hådi vepathuù
smarantyä bhartur ädeçaà
stanäc cäsåk prasusruve

tadä—at that moment; diteù—of Diti; samabhavat—occurred; sahasä—suddenly; hådi—in the heart; vepathuù—a
shudder; smarantyäù—recalling; bhartuù—of her husband, Kaçyapa; ädeçam—the words; stanät—from her breast; ca—
and; asåk—blood; prasusruve—flowed.

At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraëyäkña. She recalled the words
of her husband, Kaçyapa, and blood flowed from her breasts.

SB 3.19.24
vinañöäsu sva-mäyäsu
bhüyaç cävrajya keçavam
ruñopagühamäno 'muà
dadåçe 'vasthitaà bahiù

vinañöäsu—when dispelled; sva-mäyäsu—his magic forces; bhüyaù—again; ca—and; ävrajya—after coming into the
presence; keçavam—the Supreme Personality of Godhead; ruñä—full of rage; upagühamänaù—embracing; amum—the
Lord; dadåçe—saw; avasthitam—standing; bahiù—outside.

When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead,
Keçava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the
Lord standing outside the circle of his arms.

SB 3.19.25
taà muñöibhir vinighnantaà
vajra-särair adhokñajaù
kareëa karëa-müle 'han
yathä tväñöraà marut-patiù

tam—Hiraëyäkña; muñöibhiù—with his fists; vinighnantam—striking; vajra-säraiù—as hard as a thunderbolt; adhokñajaù

—Lord Adhokñaja; kareëa—with the hand; karëa-müle—at the root of the ear; ahan—struck; yathä—as; tväñöram—the
demon Våtra (son of Tvañöä); marut-patiù—Indra (lord of the Maruts).

The demon now began to strike the Lord with his hard fists, but Lord Adhokñaja slapped him in the root of the ear, even
as Indra, the lord of the Maruts, hit the demon Våtra.

SB 3.19.26
sa ähato viçva-jitä hy avajïayä
paribhramad-gätra udasta-locanaù
viçérëa-bähv-aìghri-çiroruho 'patad
yathä nagendro lulito nabhasvatä

saù—he; ähataù—having been struck; viçva-jitä—by the Supreme Personality of Godhead; hi—though; avajïayä—
indifferently; paribhramat—wheeling; gätraù—body; udasta—bulged out; locanaù—eyes; viçérëa—broken; bähu—arms;
aìghri—legs; çiraù-ruhaù—hair; apatat—fell down; yathä—like; naga-indraù—a gigantic tree; lulitaù—uprooted;
nabhasvatä—by the wind.

Though struck indifferently by the Lord, the conqueror of all, the demon's body began to wheel. His eyeballs bulged out
of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree
uprooted by the wind.

SB 3.19.27

37
kñitau çayänaà tam akuëöha-varcasaà
karäla-daàñöraà paridañöa-dacchadam
ajädayo vékñya çaçaàsur ägatä
aho imaà ko nu labheta saàsthitim

kñitau—on the ground; çayänam—lying; tam—Hiraëyäkña; akuëöha—unfaded; varcasam—glow; karäla—fearful;

daàñöram—teeth; paridañöa—bitten; dat-chadam—lip; aja-ädayaù—Brahmä and others; vékñya—having seen; çaçaàsuù
—admiringly said; ägatäù—arrived; aho—oh; imam—this; kaù—who; nu—indeed; labheta—could meet; saàsthitim—
death.

Aja [Brahmä] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The
glow of his face was yet unfaded, and Brahmä admiringly said: Oh, who could meet such blessed death?

SB 3.19.28
yaà yogino yoga-samädhinä raho
dhyäyanti liìgäd asato mumukñayä
tasyaiña daitya-åñabhaù padähato
mukhaà prapaçyaàs tanum utsasarja ha

yam—whom; yoginaù—the yogés; yoga-samädhinä—in mystic trance; rahaù—in seclusion; dhyäyanti—meditate upon;
liìgät—from the body; asataù—unreal; mumukñayä—seeking freedom; tasya—of Him; eñaù—this; daitya—son of Diti;
åñabhaù—the crest jewel; padä—by a foot; ähataù—struck; mukham—countenance; prapaçyan—while gazing on; tanum
—the body; utsasarja—he cast off; ha—indeed.

Brahmä continued: He was struck by a forefoot of the Lord, whom yogés, seeking freedom from their unreal material
bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has
cast off his mortal coil.

SB 3.19.29
etau tau pärñadäv asya
çäpäd yätäv asad-gatim
punaù katipayaiù sthänaà
prapatsyete ha janmabhiù

etau—these two; tau—both; pärñadau—personal assistants; asya—of the Personality of Godhead; çäpät—because of
being cursed; yätau—have gone; asat-gatim—to take birth in a demoniac family; punaù—again; katipayaiù—a few;
sthänam—own place; prapatsyete—will get back; ha—indeed; janmabhiù—after births.

These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac
families. After a few such births, they will return to their own positions.

SB 3.19.30
devä ücuù
namo namas te 'khila-yajïa-tantave
sthitau gåhétämala-sattva-mürtaye
diñöyä hato 'yaà jagatäm aruntudas
tvat-päda-bhaktyä vayam éça nirvåtäù

deväù—the demigods; ücuù—said; namaù—obeisances; namaù—obeisances; te—unto You; akhila-yajïa-tantave—the

enjoyer of all sacrifices; sthitau—for the purpose of maintaining; gåhéta—assumed; amala—pure; sattva—goodness;
mürtaye—form; diñöyä—fortunately; hataù—slain; ayam—this; jagatäm—to the worlds; aruntudaù—causing torment;
tvat-päda—to Your feet; bhaktyä—with devotion; vayam—we; éça—O Lord; nirvåtäù—have attained happiness.

38
The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed
the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a
torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.

39
Sage Kardama glorifying Satya-yuga Avatära (Çukla) of Viñëu
SB 3.21.13
åñir uväca
juñöaà batädyäkhila-sattva-räçeù
säàsiddhyam akñëos tava darçanän naù
yad-darçanaà janmabhir éòya sadbhir
äçäsate yogino rüòha-yogäù

åñiù uväca—the great sage said; juñöam—is attained; bata—ah; adya—now; akhila—all; sattva—of goodness; räçeù—
who are the reservoir; säàsiddhyam—the complete success; akñëoù—of the two eyes; tava—of You; darçanät—from the
sight; naù—by us; yat—of whom; darçanam—sight; janmabhiù—through births; éòya—O worshipable Lord; sadbhiù—
gradually elevated in position; äçäsate—aspire; yoginaù—yogés; rüòha-yogäù—having obtained perfection in yoga.

The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest
perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation,
advanced yogés aspire to see Your transcendental form.

SB 3.21.14
ye mäyayä te hata-medhasas tvat-
pädäravindaà bhava-sindhu-potam
upäsate käma-laväya teñäà
räséça kämän niraye 'pi ye syuù

ye—those persons; mäyayä—by the deluding energy; te—of You; hata—has been lost; medhasaù—whose intelligence;
tvat—Your; päda-aravindam—lotus feet; bhava—of mundane existence; sindhu—the ocean; potam—the boat for
crossing; upäsate—worship; käma-laväya—for obtaining trivial pleasures; teñäm—their; räsi—You bestow; éça—O
Lord; kämän—desires; niraye—in hell; api—even; ye—which desires; syuù—can be available.

Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their
intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary
pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You
bestow mercy even upon them.

SB 3.21.15
tathä sa cähaà parivoòhu-kämaù
samäna-çéläà gåhamedha-dhenum
upeyivän mülam açeña-mülaà
duräçayaù käma-dughäìghripasya

tathä—similarly; saù—myself; ca—also; aham—I; parivoòhu-kämaù—desiring to marry; samäna-çéläm—a girl of like

disposition; gåha-medha—in married life; dhenum—a cow of plenty; upeyivän—have approached; mülam—the root
(lotus feet); açeña—of everything; mülam—the source; duräçayaù—with lustful desire; käma-dugha—yielding all desires;
aìghripasya—(of You) who are the tree.

Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to
satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are
like a desire tree.

SB 3.21.16
prajäpates te vacasädhéça tantyä
lokaù kiläyaà käma-hato 'nubaddhaù
ahaà ca lokänugato vahämi
40
balià ca çuklänimiñäya tubhyam

prajäpateù—who are the master of all living entities; te—of You; vacasä—under the direction; adhéça—O my Lord;
tantyä—by a rope; lokaù—conditioned souls; kila—indeed; ayam—these; käma-hataù—conquered by lusty desires;
anubaddhaù—are bound; aham—I; ca—and; loka-anugataù—following the conditioned souls; vahämi—offer; balim—
oblations; ca—and; çukla—O embodiment of religion; animiñäya—existing as eternal time; tubhyam—to You.

O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by
rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations
for You, who are eternal time.

SB 3.21.17
lokäàç ca lokänugatän paçüàç ca
hitvä çritäs te caraëätapatram
parasparaà tvad-guëa-väda-sédhu-
péyüña-niryäpita-deha-dharmäù

lokän—worldly affairs; ca—and; loka-anugatän—the followers of worldly affairs; paçün—beastly; ca—and; hitvä—
having given up; çritäù—taken shelter; te—Your; caraëa—of lotus feet; ätapatram—the umbrella; parasparam—with one
another; tvat—Your; guëa—of qualities; väda—by discussion; sédhu—intoxicating; péyüña—by the nectar; niryäpita—
extinguished; deha-dharmäù—the primary necessities of the body.

However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have
taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in
discussions with one another, can be freed from the primary necessities of the material body.

SB 3.21.18
na te 'jaräkña-bhramir äyur eñäà
trayodaçäraà tri-çataà ñañöi-parva
ñaë-nemy ananta-cchadi yat tri-ëäbhi
karäla-sroto jagad äcchidya dhävat

na—not; te—Your; ajara—of imperishable Brahman; akña—on the axle; bhramiù—rotating; äyuù—span of life; eñäm—
of the devotees; trayodaça—thirteen; aram—spokes; tri-çatam—three hundred; ñañöi—sixty; parva—functions; ñaö—six;
nemi—rims; ananta—innumerable; chadi—leaves; yat—which; tri—three; näbhi—naves; karäla-srotaù—with
tremendous velocity; jagat—the universe; äcchidya—cutting short; dhävat—running.

Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360
joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life-span of the entire creation,
this wheel of tremendous velocity cannot touch the life-span of the devotees of the Lord.
SB 3.21.19
ekaù svayaà saï jagataù sisåkñayä-
dvitéyayätmann adhi-yogamäyayä
såjasy adaù päsi punar grasiñyase
yathorëa-näbhir bhagavan sva-çaktibhiù

ekaù—one; svayam—Yourself; san—being; jagataù—the universes; sisåkñayä—with a desire to create; advitéyayä—

without a second; ätman—in Yourself; adhi—controlling; yoga-mäyayä—by yogamäyä; såjasi—You create; adaù—those
universes; päsi—You maintain; punaù—again; grasiñyase—You will wind up; yathä—like; ürëa-näbhiù—a spider;
bhagavan—O Lord; sva-çaktibhiù—by its own energy.

My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create
them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy,
called yogamäyä, just as a spider creates a cobweb by its own energy and again winds it up.

41
SB 3.21.20
naitad batädhéça padaà tavepsitaà
yan mäyayä nas tanuñe bhüta-sükñmam
anugrahäyästv api yarhi mäyayä
lasat-tulasyä bhagavän vilakñitaù

na—not; etat—this; bata—indeed; adhéça—O Lord; padam—material world; tava—Your; épsitam—desire; yat—which;
mäyayä—by Your external energy; naù—for us; tanuñe—You manifest; bhüta-sükñmam—the elements, gross and subtle;
anugrahäya—for bestowing mercy; astu—let it be; api—also; yarhi—when; mäyayä—through Your causeless mercy;
lasat—splendid; tulasyä—with a wreath of tulasé leaves; bhagavän—the Supreme Personality of Godhead; vilakñitaù—is
perceived.

My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual
satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a
splendid wreath of tulasé leaves.

SB 3.21.21
taà tvänubhütyoparata-kriyärthaà
sva-mäyayä vartita-loka-tantram
namämy abhékñëaà namanéya-päda-
sarojam alpéyasi käma-varñam

tam—that; tvä—You; anubhütyä—by realizing; uparata—disregarded; kriyä—enjoyment of fruitive activities; artham—in

order that; sva-mäyayä—by Your own energy; vartita—brought about; loka-tantram—the material worlds; namämi—I
offer obeisances; abhékñëam—continuously; namanéya—worshipable; päda-sarojam—lotus feet; alpéyasi—on the
insignificant; käma—desires; varñam—showering.

I continuously offer my respectful obeisances unto Your lotus feet, of which it is worthy to take shelter, because You
shower all benedictions on the insignificant. To give all living entities detachment from fruitive activity by realizing You,
You have expanded these material worlds by Your own energy.

42
 Çré Kardama Muni praying to Lord Kapila in child form
SB 3.24.27
aho päpacyamänänäà
niraye svair amaìgalaiù
kälena bhüyasä nünaà
prasédantéha devatäù

aho—oh; päpacyamänänäm—with those being much afflicted; niraye—in the hellish material entanglement; svaiù—their
own; amaìgalaiù—by misdeeds; kälena bhüyasä—after a long time; nünam—indeed; prasédanti—they are pleased; iha—
in this world; devatäù—the demigods.

Kardama Muni said: Oh, after a long time the demigods of this universe have become pleased with the suffering souls
who are in material entanglement because of their own misdeeds.

SB 3.24.28
bahu-janma-vipakvena
samyag-yoga-samädhinä
drañöuà yatante yatayaù
çünyägäreñu yat-padam

bahu—many; janma—after births; vipakvena—which is mature; samyak—perfect; yoga-samädhinä—by trance in yoga;

drañöum—to see; yatante—they endeavor; yatayaù—the yogés; çünya-agäreñu—in secluded places; yat—whose; padam
—feet.

After many births, mature yogés, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the
Supreme Personality of Godhead.

SB 3.24.29
sa eva bhagavän adya
helanaà na gaëayya naù
gåheñu jäto grämyäëäà
yaù svänäà pakña-poñaëaù

saù eva—that very same; bhagavän—Supreme Personality of Godhead; adya—today; helanam—negligence; na—not;
gaëayya—considering high and low; naù—our; gåheñu—in the houses; jätaù—appeared; grämyäëäm—of ordinary
householders; yaù—He who; svänäm—of His own devotees; pakña-poñaëaù—who supports the party.

Not considering the negligence of ordinary householders like us, that very same Supreme Personality of Godhead appears
in our homes just to support His devotees.

SB 3.24.30
svéyaà väkyam åtaà kartum
avatérëo 'si me gåhe
cikérñur bhagavän jïänaà
bhaktänäà mäna-vardhanaù

svéyam—Your own; väkyam—words; åtam—true; kartum—to make; avatérëaù—descended; asi—You are; me gåhe—in
my house; cikérñuù—desirous of disseminating; bhagavän—the Personality of Godhead; jïänam—knowledge; bhaktänäm
—of the devotees; mäna—the honor; vardhanaù—who increases.

Kardama Muni said: You, my dear Lord, who are always increasing the honor of Your devotees, have descended in my
home just to fulfill Your word and disseminate the process of real knowledge.

43
SB 3.24.31
täny eva te 'bhirüpäëi
rüpäëi bhagavaàs tava
yäni yäni ca rocante
sva-janänäm arüpiëaù

täni—those; eva—truly; te—Your; abhirüpäëi—suitable; rüpäëi—forms; bhagavan—O Lord; tava—Your; yäni yäni—
whichever; ca—and; rocante—are pleasing; sva-janänäm—to Your own devotees; arüpiëaù—of one with no material
form.

My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your
transcendental forms, which are pleasing to Your devotees.

SB 3.24.32
tväà süribhis tattva-bubhutsayäddhä
sadäbhivädärhaëa-päda-péöham
aiçvarya-vairägya-yaço-'vabodha-
vérya-çriyä pürtam ahaà prapadye

tväm—unto You; süribhiù—by the great sages; tattva—the Absolute Truth; bubhutsayä—with a desire to understand;
addhä—certainly; sadä—always; abhiväda—of worshipful respects; arhaëa—which are worthy; päda—of Your feet;
péöham—to the seat; aiçvarya—opulence; vairägya—renunciation; yaçaù—fame; avabodha—knowledge; vérya—
strength; çriyä—with beauty; pürtam—who are full; aham—I; prapadye—surrender.

My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages
eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength
and beauty, and therefore I surrender myself unto Your lotus feet.

SB 3.24.33
paraà pradhänaà puruñaà mahäntaà
kälaà kavià tri-våtaà loka-pälam
ätmänubhütyänugata-prapaïcaà
svacchanda-çaktià kapilaà prapadye

param—transcendental; pradhänam—supreme; puruñam—person; mahäntam—who is the origin of the material world;

kälam—who is time; kavim—fully cognizant; tri-våtam—three modes of material nature; loka-pälam—who is the
maintainer of all the universes; ätma—in Himself; anubhütya—by internal potency; anugata—dissolved; prapaïcam—
whose material manifestations; sva-chanda—independently; çaktim—who is powerful; kapilam—to Lord Kapila;
prapadye—I surrender.

I surrender unto the Supreme Personality of Godhead, descended in the form of Kapila, who is independently powerful
and transcendental, who is the Supreme Person and the Lord of the sum total of matter and the element of time, who is the
fully cognizant maintainer of all the universes under the three modes of material nature, and who absorbs the material
manifestations after their dissolution.

SB 3.24.34
ä smäbhipåcche 'dya patià prajänäà
tvayävatérëarëa utäpta-kämaù
parivrajat-padavém ästhito 'haà
cariñye tväà hådi yuïjan viçokaù

ä sma abhipåcche—I am inquiring; adya—now; patim—the Lord; prajänäm—of all created beings; tvayä—by You;
avatérëa-åëaù—free from debts; uta—and; äpta—fulfilled; kämaù—desires; parivrajat—of an itinerant mendicant;

44
padavém—the path; ästhitaù—accepting; aham—I; cariñye—I shall wander; tväm—You; hådi—in my heart; yuïjan—
keeping; viçokaù—free from lamentation.

Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You
from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant.
Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.

45
 The human soul in the womb of mother prays to Supreme
Lord
SB 3.31.12
jantur uväca
tasyopasannam avituà jagad icchayätta-
nänä-tanor bhuvi calac-caraëäravindam
so 'haà vrajämi çaraëaà hy akuto-bhayaà me
yenedåçé gatir adarçy asato'nurüpä

jantuù uväca—the human soul says; tasya—of the Supreme Personality of Godhead; upasannam—having approached for
protection; avitum—to protect; jagat—the universe; icchayä—by His own will; ätta-nänä-tanoù—who accepts various
forms; bhuvi—on the earth; calat—walking; caraëa-aravindam—the lotus feet; saù aham—I myself; vrajämi—go;
çaraëam—unto the shelter; hi—indeed; akutaù-bhayam—giving relief from all fear; me—for me; yena—by whom; édåçé
—such; gatiù—condition of life; adarçi—was considered; asataù—impious; anurüpä—befitting.

The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various
eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all
fear and from Him I have received this condition of life, which is just befitting my impious activities.

SB 3.31.13
yas tv atra baddha iva karmabhir ävåtätmä
bhütendriyäçayamayém avalambya mäyäm
äste viçuddham avikäram akhaëòa-bodham
ätapyamäna-hådaye 'vasitaà namämi

yaù—who; tu—also; atra—here; baddhaù—bound; iva—as if; karmabhiù—by activities; ävåta—covered; ätmä—the pure
soul; bhüta—the gross elements; indriya—the senses; äçaya—the mind; mayém—consisting of; avalambya—having
fallen; mäyäm—into mäyä; äste—remains; viçuddham—completely pure; avikäram—without change; akhaëòa-bodham
—possessed of unlimited knowledge; ätapyamäna—repentant; hådaye—in the heart; avasitam—residing; namämi—I
offer my respectful obeisances.

I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of mäyä. I
offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited,
but He is perceived in the repentant heart. To Him I offer my respectful obeisances.

SB 3.31.14
yaù païca-bhüta-racite rahitaù çarére
cchanno 'yathendriya-guëärtha-cid-ätmako 'ham
tenävikuëöha-mahimänam åñià tam enaà
vande paraà prakåti-püruñayoù pumäàsam

yaù—who; païca-bhüta—five gross elements; racite—made of; rahitaù—separated; çarére—in the material body; channaù
—covered; ayathä—unfitly; indriya—senses; guëa—qualities; artha—objects of senses; cit—ego; ätmakaù—consisting
of; aham—I; tena—by a material body; avikuëöha-mahimänam—whose glories are unobscured; åñim—all-knowing; tam
—that; enam—unto Him; vande—I offer obeisances; param—transcendental; prakåti—to material nature; püruñayoù—to
the living entities; pumäàsam—unto the Supreme Personality of Godhead.

I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and
therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality
of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and
because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.
46
SB 3.31.15
yan-mäyayoru-guëa-karma-nibandhane 'smin
säàsärike pathi caraàs tad-abhiçrameëa
nañöa-småtiù punar ayaà pravåëéta lokaà
yuktyä kayä mahad-anugraham antareëa

yat—of the Lord; mäyayä—by the mäyä; uru-guëa—arising from the great modes; karma—activities; nibandhane—with
bonds; asmin—this; säàsärike—of repeated birth and death; pathi—on the path; caran—wandering; tat—of him;
abhiçrameëa—with great pains; nañöa—lost; småtiù—memory; punaù—again; ayam—this living entity; pravåëéta—may
realize; lokam—his true nature; yuktyä kayä—by what means; mahat-anugraham—the mercy of the Lord; antareëa—
without.

The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle
for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship
with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the
transcendental loving service of the Lord?

SB 3.31.16
jïänaà yad etad adadhät katamaù sa devas
trai-kälikaà sthira-careñv anuvartitäàçaù
taà jéva-karma-padavém anuvartamänäs
täpa-trayopaçamanäya vayaà bhajema

jïänam—knowledge; yat—which; etat—this; adadhät—gave; katamaù—who other than; saù—that; devaù—the

Personality of Godhead; trai-kälikam—of the three phases of time; sthira-careñu—in the inanimate and animate objects;
anuvartita—dwelling; aàçaù—His partial representation; tam—unto Him; jéva—of the jéva souls; karma-padavém—the
path of fruitive activities; anuvartamänäù—who are pursuing; täpa-traya—from the threefold miseries; upaçamanäya—for
getting free; vayam—we; bhajema—must surrender.

No one other than the Supreme Personality of Godhead, as the localized Paramätmä, the partial representation of the Lord,
is directing all inanimate and animate objects. He is present in the three phases of time-past, present and future. Therefore,
the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries
of this conditional life, we have to surrender unto Him only.

SB 3.31.17
dehy anya-deha-vivare jaöharägninäsåg-
vië-mütra-küpa-patito bhåça-tapta-dehaù
icchann ito vivasituà gaëayan sva-mäsän
nirväsyate kåpaëa-dhér bhagavan kadä nu

dehé—the embodied soul; anya-deha—of another body; vivare—in the abdomen; jaöhara—of the stomach; agninä—by
the fire; asåk—of blood; viö—stool; mütra—and urine; küpa—in a pool; patitaù—fallen; bhåça—strongly; tapta—
scorched; dehaù—his body; icchan—desiring; itaù—from that place; vivasitum—to get out; gaëayan—counting;
svamäsän—his months; nirväsyate—will be released; kåpaëa-dhéù—person of miserly intelligence; bhagavan—O Lord;
kadä—when; nu—indeed.

Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's
gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched
soul, be released from this confinement?"

SB 3.31.18
yenedåçéà gatim asau daça-mäsya éça
saìgrähitaù puru-dayena bhavädåçena

47
svenaiva tuñyatu kåtena sa déna-näthaù
ko näma tat-prati vinäïjalim asya kuryät

yena—by whom (the Lord); édåçém—such; gatim—a condition; asau—that person (myself); daça-mäsyaù—ten months
old; éça—O Lord; saìgrähitaù—was made to accept; puru-dayena—very merciful; bhavädåçena—incomparable; svena—
own; eva—alone; tuñyatu—may He be pleased; kåtena—with His act; saù—that; déna-näthaù—refuge of the fallen souls;
kaù—who; näma—indeed; tat—that mercy; prati—in return; vinä—except with; aïjalim—folded hands; asya—of the
Lord; kuryät—can repay.

My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this
causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my
gratitude but to pray with folded hands.

SB 3.31.19
paçyaty ayaà dhiñaëayä nanu sapta-vadhriù
çärérake dama-çaréry aparaù sva-dehe
yat-såñöayäsaà tam ahaà puruñaà puräëaà
paçye bahir hådi ca caityam iva pratétam

paçyati—sees; ayam—this living entity; dhiñaëayä—with intelligence; nanu—only; sapta-vadhriù—bound by the seven
layers of material coverings; çärérake—agreeable and disagreeable sense perceptions; dama-çaréré—having a body for
self-control; aparaù—another; sva-dehe—in his body; yat—by the Supreme Lord; såñöayä—endowed; äsam—was; tam—
Him; aham—I; puruñam—person; puräëam—oldest; paçye—see; bahiù—outside; hådi—in the heart; ca—and; caityam—
the source of the ego; iva—indeed; pratétam—recognized.

The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense
perceptions of that particular body. But I have a body in which I can control my senses and can understand my
destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been
blessed with this body and by whose grace I can see Him within and without.

SB 3.31.20
so 'haà vasann api vibho bahu-duùkha-väsaà
garbhän na nirjigamiñe bahir andha-küpe
yatropayätam upasarpati deva-mäyä
mithyä matir yad-anu saàsåti-cakram etat

saù aham—I myself; vasan—living; api—although; vibho—O Lord; bahu-duùkha—with many miseries; väsam—in a
condition; garbhät—from the abdomen; na—not; nirjigamiñe—I wish to depart; bahiù—outside; andha-küpe—in the
blind well; yatra—where; upayätam—one who goes there; upasarpati—she captures; deva-mäyä—the external energy of
the Lord; mithyä—false; matiù—identification; yat—which mäyä; anu—according to; saàsåti—of continual birth and
death; cakram—cycle; etat—this.

Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall
again into the blind well of materialistic life. Your external energy, called deva-mäyä, at once captures the newly born
child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.

SB 3.31.21
tasmäd ahaà vigata-viklava uddhariñya
ätmänam äçu tamasaù suhådätmanaiva
bhüyo yathä vyasanam etad aneka-randhraà
mä me bhaviñyad upasädita-viñëu-pädaù

tasmät—therefore; aham—I; vigata—ceased; viklavaù—agitation; uddhariñye—shall deliver; ätmänam—myself; äçu—

quickly; tamasaù—from the darkness; suhådä ätmanä—with friendly intelligence; eva—indeed; bhüyaù—again; yathä—

48
so that; vyasanam—plight; etat—this; aneka-randhram—entering many wombs; mä—not; me—my; bhaviñyat—may
occur; upasädita—placed (in my mind); viñëu-pädaù—the lotus feet of Lord Viñëu.

Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my
friend, clear consciousness. Simply by keeping the lotus feet of Lord Viñëu in my mind, I shall be saved from entering
into the wombs of many mothers for repeated birth and death.

49
 Çré Devahüti praying to Çré Kapiladeva
SB 3.33.2
devahütir uväca
athäpy ajo 'ntaù-salile çayänaà
bhütendriyärthätma-mayaà vapus te
guëa-pravähaà sad-açeña-béjaà
dadhyau svayaà yaj-jaöharäbja-jätaù

devahütiù uväca—Devahüti said; atha api—moreover; ajaù—Lord Brahmä; antaù-salile—in the water; çayänam—lying;
bhüta—the material elements; indriya—the senses; artha—the sense objects; ätma—the mind; mayam—pervaded by;
vapuù—body; te—Your; guëa-praväham—the source of the stream of the three modes of material nature; sat—manifest;
açeña—of all; béjam—the seed; dadhyau—meditated upon; svayam—himself; yat—of whom; jaöhara—from the
abdomen; abja—from the lotus flower; jätaù—born.

Devahüti said: Brahmä is said to be unborn because he takes birth from the lotus flower which grows from Your abdomen
while You lie in the ocean at the bottom of the universe. But even Brahmä simply meditated upon You, whose body is the
source of unlimited universes.

SB 3.33.3
sa eva viçvasya bhavän vidhatte
guëa-praväheëa vibhakta-véryaù
sargädy aného 'vitathäbhisandhir
ätmeçvaro 'tarkya-sahasra-çaktiù

saù—that very person; eva—certainly; viçvasya—of the universe; bhavän—You; vidhatte—carry on; guëa-praväheëa—
by the interaction of the modes; vibhakta—divided; véryaù—Your energies; sarga-ädi—the creation and so on; anéhaù—
the nondoer; avitatha—not futile; abhisandhiù—Your determination; ätma-éçvaraù—the Lord of all living entities;
atarkya—inconceivable; sahasra—thousands; çaktiù—possessing energies.

My dear Lord, although personally You have nothing to do, You have distributed Your energies in the interactions of the
material modes of nature, and for that reason the creation, maintenance and dissolution of the cosmic manifestation take
place. My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them
You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is
inconceivable to us.

SB 3.33.4
sa tvaà bhåto me jaöhareëa nätha
kathaà nu yasyodara etad äsét
viçvaà yugänte vaöa-patra ekaù
çete sma mäyä-çiçur aìghri-pänaù

saù—that very person; tvam—You; bhåtaù—took birth; me jaöhareëa—by my abdomen; nätha—O my Lord; katham—
how; nu—then; yasya—of whom; udare—in the belly; etat—this; äsét—did rest; viçvam—universe; yuga-ante—at the
end of the millennium; vaöa-patre—on the leaf of a banyan tree; ekaù—alone; çete sma—You lay down; mäyä—
possessing inconceivable powers; çiçuù—a baby; aìghri—Your toe; pänaù—licking.

As the Supreme Personality of Godhead, You have taken birth from my abdomen. O my Lord, how is that possible for the
supreme one, who has in His belly all the cosmic manifestation? The answer is that it is possible, for at the end of the
millennium You lie down on a leaf of a banyan tree, and just like a small baby, You lick the toe of Your lotus foot.

SB 3.33.5
tvaà deha-tantraù praçamäya päpmanäà
nideça-bhäjäà ca vibho vibhütaye
50
yathävatäräs tava sükarädayas
tathäyam apy ätma-pathopalabdhaye

tvam—You; deha—this body; tantraù—have assumed; praçamäya—for the diminution; päpmanäm—of sinful activities;
nideça-bhäjäm—of instructions in devotion; ca—and; vibho—O my Lord; vibhütaye—for the expansion; yathä—as;
avatäräù—incarnations; tava—Your; sükara-ädayaù—the boar and other forms; tathä—so; ayam—this incarnation of
Kapila; api—surely; ätma-patha—the path of self-realization; upalabdhaye—in order to reveal.

My dear Lord, You have assumed this body in order to diminish the sinful activities of the fallen and to enrich their
knowledge in devotion and liberation. Since these sinful people are dependent on Your direction, by Your own will You
assume incarnations as a boar and as other forms. Similarly, You have appeared in order to distribute transcendental
knowledge to Your dependents.

SB 3.33.6
yan-nämadheya-çravaëänukértanäd
yat-prahvaëäd yat-smaraëäd api kvacit
çvädo 'pi sadyaù savanäya kalpate
kutaù punas te bhagavan nu darçanät

yat—of whom (the Supreme Personality of Godhead); nämadheya—the name; çravaëa—hearing; anukértanät—by
chanting; yat—to whom; prahvaëät—by offering obeisances; yat—whom; smaraëät—by remembering; api—even; kvacit
—at any time; çva-adaù—a dog-eater; api—even; sadyaù—immediately; savanäya—for performing Vedic sacrifices;
kalpate—becomes eligible; kutaù—what to speak of; punaù—again; te—You; bhagavan—O Supreme Personality of
Godhead; nu—then; darçanät—by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a
family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the
Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even
remembers Him.

SB 3.33.7
aho bata çva-paco 'to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te

aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän—worshipable; yat—of whom; jihvä-agre—
on the tip of the tongue; vartate—is; näma—the holy name; tubhyam—unto You; tepuù tapaù—practiced austerities; te—
they; juhuvuù—executed fire sacrifices; sasnuù—took bath in the sacred rivers; äryäù—Äryans; brahma anücuù—studied
the Vedas; näma—the holy name; gåëanti—accept; ye—they who; te—Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such
persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities
and fire sacrifices and achieved all the good manners of the Äryans. To be chanting the holy name of Your Lordship, they
must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

SB 3.33.8
taà tväm ahaà brahma paraà pumäàsaà
pratyak-srotasy ätmani saàvibhävyam
sva-tejasä dhvasta-guëa-pravähaà
vande viñëuà kapilaà veda-garbham

tam—unto Him; tväm—You; aham—I; brahma—Brahman; param—supreme; pumäàsam—the Supreme Personality of

Godhead; pratyak-srotasi—turned inwards; ätmani—in the mind; saàvibhävyam—meditated upon, perceived; sva-tejasä

51
—by Your own potency; dhvasta—vanished; guëa-praväham—the influence of the modes of material nature; vande—I
offer obeisances; viñëum—unto Lord Viñëu; kapilam—named Kapila; veda-garbham—the repository of the Vedas.

I believe, my Lord, that You are Lord Viñëu Himself under the name of Kapila, and You are the Supreme Personality of
Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind,
meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature.
At the time of dissolution, all the Vedas are sustained in You only.

52
 Atri Åñi offers prayers to the three Lords
SB 4.1.26-27
cetas tat-pravaëaà yuïjann
astävét saàhatäïjaliù
çlakñëayä süktayä väcä
sarva-loka-garéyasaù
atrir uväca
viçvodbhava-sthiti-layeñu vibhajyamänair
mäyä-guëair anuyugaà vigåhéta-dehäù
te brahma-viñëu-giriçäù praëato 'smy ahaà vas
tebhyaù ka eva bhavatäà ma ihopahütaù

cetaù—heart; tat-pravaëam—fixing on them; yuïjan—making; astävét—offered prayers; saàhata-aïjaliù—with folded

hands; çlakñëayä—ecstatic; süktayä—prayers; väcä—words; sarva-loka—all over the world; garéyasaù—honorable; atriù
uväca—Atri said; viçva—the universe; udbhava—creation; sthiti—maintenance; layeñu—in destruction; vibhajyamänaiù
—being divided; mäyä-guëaiù—by the external modes of nature; anuyugam—according to different millenniums;
vigåhéta—accepted; dehäù—bodies; te—they; brahma—Lord Brahmä; viñëu—Lord Viñëu; giriçäù—Lord Çiva; praëataù
—bowed; asmi—am; aham—I; vaù—unto you; tebhyaù—from them; kaù—who; eva—certainly; bhavatäm—of you; me
—by me; iha—here; upahütaù—called for.

But since his heart was already attracted by the deities, somehow or other he gathered his senses, and with folded hands
and sweet words he began to offer prayers to the predominating deities of the universe. The great sage Atri said: O Lord
Brahmä, Lord Viñëu and Lord Çiva, you have divided yourself into three bodies by accepting the three modes of material
nature, as you do in every millennium for the creation, maintenance and dissolution of the cosmic manifestation. I offer
my respectful obeisances unto all of you and beg to inquire whom of you three I have called by my prayer.

SB 4.1.28
eko mayeha bhagavän vividha-pradhänaiç
citté-kåtaù prajananäya kathaà nu yüyam
aträgatäs tanu-bhåtäà manaso 'pi düräd
brüta prasédata mahän iha vismayo me

ekaù—one; mayä—by me; iha—here; bhagavän—great personality; vividha—various; pradhänaiù—by paraphernalia;

citté-kåtaù—fixed in mind; prajananäya—for begetting a child; katham—why; nu—however; yüyam—all of you; atra—
here; ägatäù—appeared; tanu-bhåtäm—of the embodied; manasaù—the minds; api—although; dürät—from far beyond;
brüta—kindly explain; prasédata—being merciful to me; mahän—very great; iha—this; vismayaù—doubt; me—of mine.

I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is
far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I
am greatly bewildered about this.

53
 The demigods praying to Çré Nara-Näräyaëa Åñi
SB 4.1.56
devä ücuù
yo mäyayä viracitaà nijayätmanédaà
khe rüpa-bhedam iva tat-praticakñaëäya
etena dharma-sadane åñi-mürtinädya
präduçcakära puruñäya namaù parasmai

deväù—the demigods; ücuù—said; yaù—who; mäyayä—by the external energy; viracitam—was created; nijayä—by His
own; ätmani—being situated in Him; idam—this; khe—in the sky; rüpa-bhedam—bunches of clouds; iva—as if; tat—of
Himself; praticakñaëäya—for manifesting; etena—with this; dharma-sadane—in the house of Dharma; åñi-mürtinä—with
the form of a sage; adya—today; präduçcakära—appeared; puruñäya—unto the Personality of Godhead; namaù—
respectful obeisances; parasmai—the Supreme.

The demigods said: Let us offer our respectful obeisances unto the transcendental Personality of Godhead, who created as
His external energy this cosmic manifestation, which is situated in Him as the air and clouds are situated in space, and
who has now appeared in the form of Nara-Näräyaëa Åñi in the house of Dharma.

SB 4.1.57
so 'yaà sthiti-vyatikaropaçamäya såñöän
sattvena naù sura-gaëän anumeya-tattvaù
dåçyäd adabhra-karuëena vilokanena
yac chré-niketam amalaà kñipatäravindam

saù—that; ayam—He; sthiti—of the created world; vyatikara—calamities; upaçamäya—for destroying; såñöän—created;
sattvena—by the mode of goodness; naù—us; sura-gaëän—the demigods; anumeya-tattvaù—understood by the Vedas;
dåçyät—glance over; adabhra-karuëena—merciful; vilokanena—glance; yat—which; çré-niketam—the home of the
goddess of fortune; amalam—spotless; kñipata—supersedes; aravindam—lotus.

Let that Supreme Personality of Godhead, who is understood by truly authorized Vedic literature and who has created
peace and prosperity to destroy all calamities of the created world, be kind enough to bestow His glance upon the
demigods. His merciful glance can supersede the beauty of the spotless lotus flower which is the home of the goddess of
fortune.

54
 After being worshiped by the sages Çré Brahma glorify Lord
Çiva
SB 4.6.42
brahmoväca
jäne tväm éçaà viçvasya
jagato yoni-béjayoù
çakteù çivasya ca paraà
yat tad brahma nirantaram

brahmä uväca—Lord Brahmä said; jäne—I know; tväm—you (Lord Çiva); éçam—the controller; viçvasya—of the entire
material manifestation; jagataù—of the cosmic manifestation; yoni-béjayoù—of both the mother and father; çakteù—of
potency; çivasya—of Çiva; ca—and; param—the Supreme; yat—which; tat—that; brahma—without change; nirantaram
—with no material qualities.

Lord Brahmä said: My dear Lord Çiva, I know that you are the controller of the entire material manifestation, the
combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation
as well. I know you in that way.

SB 4.6.43
tvam eva bhagavann etac
chiva-çaktyoù svarüpayoù
viçvaà såjasi päsy atsi
kréòann ürëa-paöo yathä

tvam—you; eva—certainly; bhagavan—O my lord; etat—this; çiva-çaktyoù—being situated in your auspicious energy;
svarüpayoù—by your personal expansion; viçvam—this universe; såjasi—create; päsi—maintain; atsi—annihilate; kréòan
—working; ürëa-paöaù—spider's web; yathä—just like.

My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly
as a spider creates, maintains and winds up its web.

SB 4.6.44
tvam eva dharmärtha-dughäbhipattaye
dakñeëa sütreëa sasarjithädhvaram
tvayaiva loke 'vasitäç ca setavo
yän brähmaëäù çraddadhate dhåta-vratäù

tvam—Your Lordship; eva—certainly; dharma-artha-dugha—benefit derived from religion and economic development;
abhipattaye—for their protection; dakñeëa—by Dakña; sütreëa—making him the cause; sasarjitha—created; adhvaram—
sacrifices; tvayä—by you; eva—certainly; loke—in this world; avasitäù—regulated; ca—and; setavaù—respect for the
varëäçrama institution; yän—which; brähmaëäù—the brähmaëas; çraddadhate—respect very much; dhåta-vratäù—taking
it as a vow.

My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Dakña, and thus one may
derive the benefits of religious activities and economic development. Under your regulative principles, the institution of
the four varëas and äçramas is respected. The brähmaëas therefore vow to follow this system strictly.

SB 4.6.45
tvaà karmaëäà maìgala maìgalänäà
kartuù sva-lokaà tanuñe svaù paraà vä
amaìgalänäà ca tamisram ulbaëaà
viparyayaù kena tad eva kasyacit
55
tvam—Your Lordship; karmaëäm—of the prescribed duties; maìgala—O most auspicious; maìgalänäm—of the
auspicious; kartuù—of the performer; sva-lokam—respective higher planetary systems; tanuñe—expand; svaù—heavenly
planets; param—transcendental world; vä—or; amaìgalänäm—of the inauspicious; ca—and; tamisram—the name of a
particular hell; ulbaëam—ghastly; viparyayaù—the opposite; kena—why; tat eva—certainly that; kasyacit—for someone.

O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuëöha planets and the impersonal
Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are
miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their
destinations are just the opposite. It is very difficult to ascertain the cause of this.

SB 4.6.46
na vai satäà tvac-caraëärpitätmanäà
bhüteñu sarveñv abhipaçyatäà tava
bhütäni cätmany apåthag-didåkñatäà
präyeëa roño 'bhibhaved yathä paçum

na—not; vai—but; satäm—of the devotees; tvat-caraëa-arpita-ätmanäm—of those who are completely surrendered at your
lotus feet; bhüteñu—among living entities; sarveñu—all varieties; abhipaçyatäm—perfectly seeing; tava—your; bhütäni
—living entities; ca—and; ätmani—in the Supreme; apåthak—nondifferent; didåkñatäm—those who see like that;
präyeëa—almost always; roñaù—anger; abhibhavet—takes place; yathä—exactly like; paçum—the animals.

My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as
Paramätmä in each and every being, and as such they do not differentiate between one living being and another. Such
persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing
without differentiation.

SB 4.6.47
påthag-dhiyaù karma-dåço duräçayäù
parodayenärpita-håd-rujo 'niçam
parän duruktair vitudanty aruntudäs
tän mävadhéd daiva-vadhän bhavad-vidhaù

påthak—differently; dhiyaù—those who are thinking; karma—fruitive activities; dåçaù—observer; duräçayäù—mean

minded; para-udayena—by others' flourishing condition; arpita—given up; håt—heart; rujaù—anger; aniçam—always;
parän—others; duruktaiù—harsh words; vitudanti—gives pain; aruntudäù—by piercing words; tän—unto them; mä—not;
avadhét—kill; daiva—by providence; vadhän—already killed; bhavat—you; vidhaù—like.

Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded,
who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and
piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted
personality like you.

SB 4.6.48
yasmin yadä puñkara-näbha-mäyayä
durantayä spåñöa-dhiyaù påthag-dåçaù
kurvanti tatra hy anukampayä kåpäà
na sädhavo daiva-balät kåte kramam

yasmin—in some place; yadä—when; puñkara-näbha-mäyayä—by the illusory energy of Puñkaranäbha, the Supreme
Personality of Godhead; durantayä—insurmountable; spåñöa-dhiyaù—bewildered; påthak-dåçaù—the same persons who
see differently; kurvanti—do; tatra—there; hi—certainly; anukampayä—out of compassion; kåpäm—mercy; na—never;
sädhavaù—saintly persons; daiva-balät—by providence; kåte—being done; kramam—prowess.

56
My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the
Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing
that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to
counteract them.

SB 4.6.49
bhaväàs tu puàsaù paramasya mäyayä
durantayäspåñöa-matiù samasta-dåk
tayä hatätmasv anukarma-cetaùsv
anugrahaà kartum ihärhasi prabho

bhavän—Your Lordship; tu—but; puàsaù—of the person; paramasya—the supreme; mäyayä—by the material energy;
durantayä—of great potency; aspåñöa—unaffected; matiù—intelligence; samasta-dåk—seer or knower of everything;
tayä—by the same illusory energy; hata-ätmasu—bewildered at heart; anukarma-cetaùsu—whose hearts are attracted by
fruitive activities; anugraham—mercy; kartum—to do; iha—in this case; arhasi—desire; prabho—O lord.

My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of
Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by
the same illusory energy and are very much attached to fruitive activities.

SB 4.6.50
kurv adhvarasyoddharaëaà hatasya bhoù
tvayäsamäptasya mano prajäpateù
na yatra bhägaà tava bhägino daduù
kuyäjino yena makho ninéyate

kuru—just execute; adhvarasya—of the sacrifice; uddharaëam—complete regularly; hatasya—killed; bhoù—O; tvayä—
by you; asamäptasya—of the unfinished sacrifice; mano—O Lord Çiva; prajäpateù—of Mahäräja Dakña; na—not; yatra
—where; bhägam—share; tava—your; bhäginaù—deserving to take the share; daduù—did not give; ku-yäjinaù—bad
priests; yena—by the bestower; makhaù—sacrifice; ninéyate—gets the result.

My dear Lord Çiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests
did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do
the needful and take your rightful share.

SB 4.6.51
jévatäd yajamäno 'yaà
prapadyetäkñiëé bhagaù
bhågoù çmaçrüëi rohantu
püñëo dantäç ca pürvavat

jévatät—let him be alive; yajamänaù—the performer of the sacrifice (Dakña); ayam—this; prapadyeta—let him get back;
akñiëé—by the eyes; bhagaù—Bhagadeva; bhågoù—of the sage Bhågu; çmaçrüëi—mustache; rohantu—may grow again;
püñëaù—of Püñädeva; dantäù—the chain of teeth; ca—and; pürva-vat—like before.

My dear lord, by your mercy the performer of the sacrifice (King Dakña) may get back his life, Bhaga may get back his
eyes, Bhågu his mustache, and Püñä his teeth.

SB 4.6.52
devänäà bhagna-gäträëäm
åtvijäà cäyudhäçmabhiù
bhavatänugåhétänäm
äçu manyo 'stv anäturam

57
devänäm—of the demigods; bhagna-gäträëäm—whose limbs are badly broken; åtvijäm—of the priests; ca—and; äyudha-
açmabhiù—by weapons and by stones; bhavatä—by you; anugåhétänäm—being favored; äçu—at once; manyo—O Lord
Çiva (in an angry mood); astu—let there be; anäturam—recovery from injuries.

O Lord Çiva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries
by your grace.

SB 4.6.53
eña te rudra bhägo 'stu
yad-ucchiñöo 'dhvarasya vai
yajïas te rudra bhägena
kalpatäm adya yajïa-han

eñaù—this; te—your; rudra—O Lord Çiva; bhägaù—portion; astu—let it be; yat—whatever; ucchiñöaù—is the
remainder; adhvarasya—of the sacrifice; vai—indeed; yajïaù—the sacrifice; te—your; rudra—O Rudra; bhägena—by the
portion; kalpatäm—may be completed; adya—today; yajïa-han—O destroyer of the sacrifice.

O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.

58
 Dakña’s glorifying Lord Çré Hari
SB 4.7.26
dakña uväca
çuddhaà sva-dhämny uparatäkhila-buddhy-avasthaà
cin-mätram ekam abhayaà pratiñidhya mäyäm
tiñöhaàs tayaiva puruñatvam upetya tasyäm
äste bhavän apariçuddha ivätma-tantraù

dakñaù—Dakña; uväca—said; çuddham—pure; sva-dhämni—in Your own abode; uparata-akhila—completely turned

back; buddhi-avastham—position of mental speculation; cit-mätram—completely spiritual; ekam—one without a second;
abhayam—fearless; pratiñidhya—controlling; mäyäm—material energy; tiñöhan—being situated; tayä—with her (Mäyä);
eva—certainly; puruñatvam—overseer; upetya—entering into; tasyäm—in her; äste—is present; bhavän—Your Lordship;
apariçuddhaù—impure; iva—as if; ätma-tantraù—self-sufficient.

Dakña addressed the Supreme Personality of Godhead: My dear Lord, You are transcendental to all speculative positions.
You are completely spiritual, devoid of all fear, and You are always in control of the material energy. Even though You
appear in the material energy, You are situated transcendentally. You are always free from material contamination
because You are completely self-sufficient.

SB 4.7.27
åtvija ücuù
tattvaà na te vayam anaïjana rudra-çäpät
karmaëy avagraha-dhiyo bhagavan vidämaù
dharmopalakñaëam idaà trivåd adhvaräkhyaà
jïätaà yad-artham adhidaivam ado vyavasthäù

åtvijaù—the priests; ücuù—began to say; tattvam—truth; na—not; te—of Your Lordship; vayam—all of us; anaïjana—
without material contamination; rudra—Lord Çiva; çäpät—by his curse; karmaëi—in fruitive activities; avagraha—being
too much attached; dhiyaù—of such intelligence; bhagavan—O Lord; vidämaù—know; dharma—religion; upalakñaëam
—symbolized; idam—this; tri-våt—the three departments of knowledge of the Vedas; adhvara—sacrifice; äkhyam—of
the name; jïätam—known to us; yat—that; artham—for the matter of; adhidaivam—for worshiping the demigods; adaù—
this; vyavasthäù—arrangement.

The priests addressed the Lord, saying: O Lord, transcendental to material contamination, by the curse offered by Lord
Çiva's men we have become attached to fruitive activities, and thus we are now fallen and therefore do not know anything
about You. On the contrary, we are now involved in the injunctions of the three departments of the Vedic knowledge
under the plea of executing rituals in the name of yajïa. We know that You have made arrangements for distributing the
respective shares of the demigods.

SB 4.7.28
sadasyä ücuù
utpatty-adhvany açaraëa uru-kleça-durge 'ntakogra-
vyälänviñöe viñaya-måga-tåñy ätma-gehoru-bhäraù
dvandva-çvabhre khala-måga-bhaye çoka-däve 'jïa-särthaù
pädaukas te çaraëada kadä yäti kämopasåñöaù

sadasyäù—the members of the assembly; ücuù—said; utpatti—repeated birth and death; adhvani—on the path of; açaraëe
—not having a place to take shelter; uru—great; kleça—troublesome; durge—in the formidable fort; antaka—termination;
ugra—ferocious; vyäla—snakes; anviñöe—being infested with; viñaya—material happiness; måga-tåñi—mirage; ätma—
body; geha—home; uru—heavy; bhäraù—burden; dvandva—dual; çvabhre—holes, ditches of so-called happiness and
distress; khala—ferocious; måga—animals; bhaye—being afraid of; çoka-däve—the forest fire of lamentation; ajïa-sa-
arthaù—for the interest of the rascals; päda-okaù—shelter of Your lotus feet; te—unto You; çaraëa-da—giving shelter;
kadä—when; yäti—went; käma-upasåñöaù—being afflicted by all sorts of desires.
59
The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this
formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike. This
world is full of ditches of so-called distress and happiness, and there are many ferocious animals always ready to attack.
The fire of lamentation is always blazing, and the mirage of false happiness is always alluring, but one has no shelter from
them. Thus foolish persons live in the cycle of birth and death, always overburdened in discharging their so-called duties,
and we do not know when they will accept the shelter of Your lotus feet.

SB 4.7.29
rudra uväca
tava varada varäìghräv äçiñehäkhilärthe
hy api munibhir asaktair ädareëärhaëéye
yadi racita-dhiyaà mävidya-loko 'paviddhaà
japati na gaëaye tat tvat-paränugraheëa

rudraù uväca—Lord Çiva said; tava—Your; vara-da—O supreme benefactor; vara-aìghrau—precious lotus feet; äçiñä—
by desire; iha—in the material world; akhila-arthe—for fulfillment; hi api—certainly; munibhiù—by the sages; asaktaiù—
liberated; ädareëa—with care; arhaëéye—worshipable; yadi—if; racita-dhiyam—mind fixed; mä—me; avidya-lokaù—the
ignorant persons; apaviddham—unpurified activity; japati—utters; na gaëaye—do not value; tat—it; tvat-para-anugraheëa
—by compassion like Yours.

Lord Çiva said: My dear Lord, my mind and consciousness are always fixed on Your lotus feet, which, as the source of all
benediction and the fulfillment of all desires, are worshiped by all liberated great sages because Your lotus feet are worthy
of worship. With my mind fixed on Your lotus feet, I am no longer disturbed by persons who blaspheme me, claiming that
my activities are not purified. I do not mind their accusations, and I excuse them out of compassion, just as You exhibit
compassion toward all living entities.

SB 4.7.30
bhågur uväca
yan mäyayä gahanayäpahåtätma-bodhä
brahmädayas tanu-bhåtas tamasi svapantaù
nätman-çritaà tava vidanty adhunäpi tattvaà
so 'yaà prasédatu bhavän praëatätma-bandhuù

bhåguù uväca—Çré Bhågu said; yat—who; mäyayä—by illusory energy; gahanayä—insurmountable; apahåta—stolen;
ätma-bodhäù—knowledge of the constitutional position; brahma-ädayaù—Lord Brahmä, etc.; tanu-bhåtaù—embodied
living entities; tamasi—in the darkness of illusion; svapantaù—lying down; na—not; ätman—in the living entity; çritam
—situated in; tava—Your; vidanti—understand; adhunä—now; api—certainly; tattvam—absolute position; saù—You;
ayam—this; prasédatu—be kind; bhavän—Your Lordship; praëata-ätma—surrendered soul; bandhuù—friend.

Çré Bhågu said: My dear Lord, all living entities, beginning from the highest, namely Lord Brahmä, down to the ordinary
ant, are under the influence of the insurmountable spell of illusory energy, and thus they are ignorant of their
constitutional position. Everyone believes in the concept of the body, and all are thus submerged in the darkness of
illusion. They are actually unable to understand how You live in every living entity as the Supersoul, nor can they
understand Your absolute position. But You are the eternal friend and protector of all surrendered souls. Therefore, please
be kind toward us and forgive all our offenses.

SB 4.7.31
brahmoväca
naitat svarüpaà bhavato 'sau padärtha-
bheda-grahaiù puruño yävad ékñet
jïänasya cärthasya guëasya cäçrayo
mäyämayäd vyatirikto matas tvam

60
brahmä uväca—Lord Brahmä said; na—not; etat—this; svarüpam—eternal form; bhavataù—Your; asau—that other;
pada-artha—knowledge; bheda—different; grahaiù—by the acquiring; puruñaù—person; yävat—as long as; ékñet—
wants to see; jïänasya—of knowledge; ca—also; arthasya—of the objective; guëasya—of the instruments of knowledge;
ca—also; äçrayaù—the basis; mäyä-mayät—from being made of material energy; vyatiriktaù—distinct; mataù—regarded;
tvam—You.

Lord Brahmä said: My dear Lord, Your personality and eternal form cannot be understood by any person who is trying to
know You through the different processes of acquiring knowledge. Your position is always transcendental to the material
creation, whereas the empiric attempt to understand You is material, as are its objectives and instruments.

SB 4.7.32
indra uväca
idam apy acyuta viçva-bhävanaà
vapur änanda-karaà mano-dåçäm
sura-vidviö-kñapaëair udäyudhair
bhuja-daëòair upapannam añöabhiù

indraù uväca—King Indra said; idam—this; api—certainly; acyuta—O infallible one; viçva-bhävanam—for the welfare
of the universe; vapuù—transcendental form; änanda-karam—a cause of pleasure; manaù-dåçäm—to the mind and the
eye; sura-vidviö—envious of Your devotees; kñapaëaiù—by punishment; ud-äyudhaiù—with uplifted weapons; bhuja-
daëòaiù—with arms; upapannam—possessed of; añöabhiù—with eight.

King Indra said: My dear Lord, Your transcendental form with eight hands and weapons in each of them appears for the
welfare of the entire universe, and it is very pleasing to the mind and eyes. In such a form, Your Lordship is always
prepared to punish the demons, who are envious of Your devotees.

SB 4.7.33
patnya ücuù
yajïo 'yaà tava yajanäya kena såñöo
vidhvastaù paçupatinädya dakña-kopät
taà nas tvaà çava-çayanäbha-çänta-medhaà
yajïätman nalina-rucä dåçä punéhi

patnyaù ücuù—the wives of the executors of the sacrifice said; yajïaù—the sacrifice; ayam—this; tava—Your; yajanäya
—worshiping; kena—by Brahmä; såñöaù—arranged; vidhvastaù—devastated; paçupatinä—by Lord Çiva; adya—today;
dakña-kopät—from anger at Dakña; tam—it; naù—our; tvam—You; çava-çayana—dead bodies; äbha—like; çänta-
medham—the still sacrificial animals; yajïa-ätman—O Lord of sacrifice; nalina—lotus; rucä—beautiful; dåçä—by the
vision of Your eyes; punéhi—sanctify.

The wives of the performers of the sacrifice said: My dear Lord, this sacrifice was arranged under the instruction of
Brahmä, but unfortunately Lord Çiva, being angry at Dakña, devastated the entire scene, and because of his anger the
animals meant for sacrifice are lying dead. Therefore the preparations of the yajïa have been lost. Now, by the glance of
Your lotus eyes, the sanctity of this sacrificial arena may be again invoked.

SB 4.7.34
åñaya ücuù
ananvitaà te bhagavan viceñöitaà
yad ätmanä carasi hi karma näjyase
vibhütaye yata upasedur éçvaréà
na manyate svayam anuvartatéà bhavän

åñayaù—the sages; ücuù—prayed; ananvitam—wonderful; te—Your; bhagavan—O possessor of all opulences;

viceñöitam—activities; yat—which; ätmanä—by Your potencies; carasi—You execute; hi—certainly; karma—to such
activities; na ajyase—You are not attached; vibhütaye—for her mercy; yataù—from whom; upaseduù—worshiped;

61
éçvarém—Lakñmé, the goddess of fortune; na manyate—are not attached; svayam—Yourself; anuvartatém—to Your
obedient servant (Lakñmé); bhavän—Your Lordship.

The sages prayed: Dear Lord, Your activities are most wonderful, and although You do everything by Your different
potencies, You are not at all attached to such activities. You are not even attached to the goddess of fortune, who is
worshiped by the great demigods like Brahmä, who pray to achieve her mercy.

SB 4.7.35
siddhä ücuù
ayaà tvat-kathä-måñöa-péyüña-nadyäà
mano-väraëaù kleça-dävägni-dagdhaù
tåñärto 'vagäòho na sasmära dävaà
na niñkrämati brahma-sampannavan naù

siddhäù—the Siddhas; ücuù—prayed; ayam—this; tvat-kathä—Your pastimes; måñöa—pure; péyüña—of nectar; nadyäm
—in the river; manaù—of the mind; väraëaù—the elephant; kleça—sufferings; däva-agni—by the forest fire; dagdhaù—
burned; tåñä—thirst; ärtaù—afflicted; avagäòhaù—being immersed; na sasmära—does not remember; dävam—the forest
fire or the miseries; na niñkrämati—not come out; brahma—the Absolute; sampanna-vat—like having merged; naù—our.

The Siddhas prayed: Like an elephant that has suffered in a forest fire but can forget all its troubles by entering a river, our
minds, O Lord, always merge in the nectarean river of Your transcendental pastimes, and they desire never to leave such
transcendental bliss, which is as good as the pleasure of merging in the Absolute.

SB 4.7.36
yajamäny uväca
svägataà te prasédeça tubhyaà namaù
çréniväsa çriyä käntayä trähi naù
tväm åte 'dhéça näìgair makhaù çobhate
çérña-hénaù ka-bandho yathä puruñaù

yajamäné—the wife of Dakña; uväca—prayed; su-ägatam—auspicious appearance; te—Your; praséda—become pleased;

éça—my dear Lord; tubhyam—unto You; namaù—respectful obeisances; çréniväsa—O abode of the goddess of fortune;
çriyä—with Lakñmé; käntayä—Your wife; trähi—protect; naù—us; tväm—You; åte—without; adhéça—O supreme
controller; na—not; aìgaiù—with bodily limbs; makhaù—the sacrificial arena; çobhate—is beautiful; çérña-hénaù—
without the head; ka-bandhaù—possessed of only a body; yathä—as; puruñaù—a person.

The wife of Dakña prayed as follows: My dear Lord, it is very fortunate that You have appeared in this arena of sacrifice.
I offer my respectful obeisances unto You, and I request that You be pleased on this occasion. The sacrificial arena is not
beautiful without You, just as a body is not beautiful without the head.

SB 4.7.37
lokapälä ücuù
dåñöaù kià no dågbhir asad-grahais tvaà
pratyag-drañöä dåçyate yena viçvam
mäyä hy eñä bhavadéyä hi bhüman
yas tvaà ñañöhaù païcabhir bhäsi bhütaiù

loka-päläù—the governors of the different planets; ücuù—said; dåñöaù—seen; kim—whether; naù—by us; dågbhiù—by
the material senses; asat-grahaiù—revealing the cosmic manifestation; tvam—You; pratyak-drañöä—inner witness;
dåçyate—is seen; yena—by whom; viçvam—the universe; mäyä—material world; hi—because; eñä—this; bhavadéyä—
Your; hi—certainly; bhüman—O possessor of the universe; yaù—because; tvam—You; ñañöhaù—the sixth; païcabhiù—
with the five; bhäsi—appear; bhütaiù—with the elements.

62
The governors of various planets spoke as follows: Dear Lord, we believe only in our direct perception, but under the
circumstances we do not know whether we have actually seen You with our material senses. By our material senses we
can simply perceive the cosmic manifestation, but You are beyond the five elements. You are the sixth. We see You,
therefore, as a creation of the material world.

SB 4.7.38
yogeçvarä ücuù
preyän na te 'nyo 'sty amutas tvayi prabho
viçvätmanékñen na påthag ya ätmanaù
athäpi bhaktyeça tayopadhävatäm
ananya-våttyänugåhäëa vatsala

yoga-éçvaräù—the great mystics; ücuù—said; preyän—very dear; na—not; te—of You; anyaù—another; asti—there is;
amutaù—from that; tvayi—in You; prabho—dear Lord; viçva-ätmani—in the Supersoul of all living entities; ékñet—see;
na—not; påthak—different; yaù—who; ätmanaù—the living entities; atha api—so much more; bhaktyä—with devotion;
éça—O Lord; tayä—with it; upadhävatäm—of those who worship; ananya-våttyä—unfailing; anugåhäëa—favor; vatsala
—O favorable Lord.

The great mystics said: Dear Lord, persons who see You as nondifferent from themselves, knowing that You are the
Supersoul of all living entities, are certainly very, very dear to You. You are very favorable toward those who engage in
devotional service, accepting You as the Lord and themselves as the servants. By Your mercy, You are always inclined in
their favor.

SB 4.7.39
jagad-udbhava-sthiti-layeñu daivato
bahu-bhidyamäna-guëayätma-mäyayä
racitätma-bheda-mataye sva-saàsthayä
vinivartita-bhrama-guëätmane namaù

jagat—the material world; udbhava—creation; sthiti—maintenance; layeñu—in annihilation; daivataù—destiny; bahu—

many; bhidyamäna—being variegated; guëayä—by material qualities; ätma-mäyayä—by His material energy; racita—
produced; ätma—in the living entities; bheda-mataye—who produced different inclinations; sva-saàsthayä—by His
internal potency; vinivartita—caused to stop; bhrama—interaction; guëa—of material modes; ätmane—unto Him in His
personal form; namaù—obeisances.

We offer our respectful obeisances unto the Supreme, who has created varieties of manifestations and put them under the
spell of the three qualities of the material world in order to create, maintain and annihilate them. He Himself is not under
the control of the external energy; in His personal feature He is completely devoid of the variegated manifestation of
material qualities, and He is under no illusion of false identification.

SB 4.7.40
brahmoväca
namas te çrita-sattväya
dharmädénäà ca sütaye
nirguëäya ca yat-käñöhäà
nähaà vedäpare 'pi ca

brahma—the personified Vedas; uväca—said; namaù—respectful obeisances; te—unto You; çrita-sattväya—the shelter of
the quality of goodness; dharma-ädénäm—of all religion, austerity and penance; ca—and; sütaye—the source; nirguëäya
—transcendental to material qualities; ca—and; yat—of whom (of the Supreme Lord); käñöhäm—the situation; na—not;
aham—I; veda—know; apare—others; api—certainly; ca—and.

63
The personified Vedas said: We offer our respectful obeisances unto You, the Lord, the shelter of the quality of goodness
and therefore the source of all religion, austerity and penance, for You are transcendental to all material qualities and no
one knows You or Your actual situation.

SB 4.7.41
agnir uväca
yat-tejasähaà susamiddha-tejä
havyaà vahe svadhvara äjya-siktam
taà yajïiyaà païca-vidhaà ca païcabhiù
sviñöaà yajurbhiù praëato 'smi yajïam

agniù—the fire-god; uväca—said; yat-tejasä—by whose effulgence; aham—I; su-samiddha-tejäù—as luminous as blazing
fire; havyam—offerings; vahe—I am accepting; su-adhvare—in the sacrifice; äjya-siktam—mixed with butter; tam—that;
yajïiyam—the protector of the sacrifice; païca-vidham—five; ca—and; païcabhiù—by five; su-iñöam—worshiped;
yajurbhiù—Vedic hymns; praëataù—offer respectful obeisances; asmi—I; yajïam—to Yajïa (Viñëu).

The fire-god said: My dear Lord, I offer my respectful obeisances unto You because by Your favor I am as luminous as
blazing fire and I accept the offerings mixed with butter and offered in sacrifice. The five kinds of offerings according to
the Yajur Veda are all Your different energies, and You are worshiped by five kinds of Vedic hymns. Sacrifice means
Your Supreme Personality of Godhead.

SB 4.7.42
devä ücuù
purä kalpäpäye sva-kåtam udaré-kåtya vikåtaà
tvam evädyas tasmin salila uragendrädhiçayane
pumän çeñe siddhair hådi vimåçitädhyätma-padaviù
sa evädyäkñëor yaù pathi carasi bhåtyän avasi naù

deväù—the demigods; ücuù—said; purä—formerly; kalpa-apäye—at the devastation of the kalpa; sva-kåtam—self-
produced; udaré-kåtya—having drawn within Your abdomen; vikåtam—effect; tvam—You; eva—certainly; ädyaù—
original; tasmin—in that; salile—water; uraga-indra—on Çeña; adhiçayane—on the bed; pumän—personality; çeñe—
taking rest; siddhaiù—by the liberated souls (like Sanaka, etc.); hådi—in the heart; vimåçita—meditated on; adhyätma-
padaviù—the path of philosophical speculation; saù—He; eva—certainly; adya—now; akñëoù—of both eyes; yaù—who;
pathi—on the path; carasi—You move; bhåtyän—servants; avasi—protect; naù—us.

The demigods said: Dear Lord, formerly, when there was a devastation, You conserved all the different energies of
material manifestation. At that time, all the inhabitants of the higher planets, represented by such liberated souls as
Sanaka, were meditating on You by philosophical speculation. You are therefore the original person, and You rest in the
water of devastation on the bed of the Çeña snake. Now, today, You are visible to us, who are all Your servants. Please
give us protection.

SB 4.7.43
gandharvä ücuù
aàçäàçäs te deva marécy-ädaya ete
brahmendrädyä deva-gaëä rudra-purogäù
kréòä-bhäëòaà viçvam idaà yasya vibhüman
tasmai nityaà nätha namas te karaväma

gandharväù—the Gandharvas; ücuù—said; aàça-aàçäù—parts and parcels of Your body; te—Your; deva—dear Lord;
maréci-ädayaù—Maréci and the great sages; ete—these; brahma-indra-ädyäù—headed by Brahmä and Indra; deva-gaëäù
—the demigods; rudra-purogäù—having Lord Çiva as the chief; kréòä-bhäëòam—a plaything; viçvam—the whole
creation; idam—this; yasya—of whom; vibhüman—the Supreme Almighty Great; tasmai—unto Him; nityam—always;
nätha—O Lord; namaù—respectful obeisances; te—unto You; karaväma—we offer.

64
The Gandharvas said: Dear Lord, all the demigods, including Lord Çiva, Lord Brahmä, Indra and Maréci and the great
sages, are all only differentiated parts and parcels of Your body. You are the Supreme Almighty Great; the whole creation
is just like a plaything for You. We always accept You as the Supreme Personality of Godhead, and we offer our
respectful obeisances unto You.

SB 4.7.44
vidyädharä ücuù
tvan-mäyayärtham abhipadya kalevare 'smin
kåtvä mamäham iti durmatir utpathaiù svaiù
kñipto 'py asad-viñaya-lälasa ätma-mohaà
yuñmat-kathämåta-niñevaka udvyudasyet

vidyädharäù—the Vidyädharas; ücuù—said; tvat-mäyayä—by Your external potency; artham—the human body;
abhipadya—after obtaining; kalevare—in the body; asmin—in this; kåtvä—having misidentified; mama—mine; aham—I;
iti—thus; durmatiù—the ignorant person; utpathaiù—by wrong roads; svaiù—by one's own belongings; kñiptaù—
distracted; api—even; asat—temporary; viñaya-lälasaù—having his happiness in sense objects; ätma-moham—the
illusion of the body as the self; yuñmat—Your; kathä—topics; amåta—nectar; niñevakaù—relishing; ut—from a long
distance; vyudasyet—can be delivered.

The Vidyädharas said: Dear Lord, this human form of body is meant for attaining the highest perfectional objective, but,
impelled by Your external energy, the living entity misidentifies himself with his body and with the material energy, and
therefore, influenced by mäyä, he wants to become happy by material enjoyment. He is misled and always attracted by
temporary, illusory happiness. But Your transcendental activities are so powerful that if one engages in the hearing and
chanting of such topics, he can be delivered from illusion.

SB 4.7.45
brähmaëä ücuù
tvaà kratus tvaà havis tvaà hutäçaù svayaà
tvaà hi mantraù samid-darbha-päträëi ca
tvaà sadasyartvijo dampaté devatä
agnihotraà svadhä soma äjyaà paçuù

brähmaëäù—the brähmaëas; ücuù—said; tvam—You; kratuù—sacrifice; tvam—You; haviù—offering of clarified butter;

tvam—You; huta-äçaù—fire; svayam—personified; tvam—You; hi—for; mantraù—the Vedic hymns; samit-darbha-
päträëi—the fuel, the kuça grass and the sacrificial pots; ca—and; tvam—You; sadasya—the members of the assembly;
åtvijaù—the priests; dampaté—the chief person of the sacrifice and his wife; devatä—demigods; agni-hotram—the sacred
fire ceremony; svadhä—the offering to the forefathers; somaù—the soma plant; äjyam—the clarified butter; paçuù—the
sacrificial animal.

The brähmaëas said: Dear Lord, You are sacrifice personified. You are the offering of clarified butter, You are the fire,
You are the chanting of Vedic hymns by which the sacrifice is conducted, You are the fuel, You are the flame, You are
the kuça grass, and You are the sacrificial pots. You are the priests who perform the yajïa, You are the demigods headed
by Indra, and You are the sacrificial animal. Everything that is sacrificed is You or Your energy.

SB 4.7.46
tvaà purä gäà rasäyä mahä-sükaro
daàñörayä padminéà väraëendro yathä
stüyamäno nadal lélayä yogibhir
vyujjahartha trayé-gätra yajïa-kratuù

tvam—You; purä—in the past; gäm—the earth; rasäyäù—from within the water; mahä-sükaraù—the great boar
incarnation; daàñörayä—with Your tusk; padminém—a lotus; väraëa-indraù—an elephant; yathä—as; stüyamänaù—
being offered prayers; nadan—vibrating; lélayä—very easily; yogibhiù—by great sages like Sanaka, etc.; vyujjahartha—
picked up; trayé-gätra—O personified Vedic knowledge; yajïa-kratuù—having the form of sacrifice.

65
Dear Lord, O personified Vedic knowledge, in the past millennium, long, long ago, when You appeared as the great boar
incarnation, You picked up the world from the water, as an elephant picks up a lotus flower from a lake. When You
vibrated transcendental sound in that gigantic form of a boar, the sound was accepted as a sacrificial hymn, and great
sages like Sanaka meditated upon it and offered prayers for Your glorification.

SB 4.7.47
sa praséda tvam asmäkam äkäìkñatäà
darçanaà te paribhrañöa-sat-karmaëäm
kértyamäne nåbhir nämni yajïeça te
yajïa-vighnäù kñayaà yänti tasmai namaù

saù—that same person; praséda—be pleased; tvam—You; asmäkam—upon us; äkäìkñatäm—awaiting; darçanam—
audience; te—Your; paribhrañöa—fallen down; sat-karmaëäm—of whom the performance of sacrifice; kértyamäne—
being chanted; nåbhiù—by persons; nämni—Your holy name; yajïa-éça—O Lord of sacrifice; te—Your; yajïa-vighnäù—
obstacles; kñayam—destruction; yänti—attain; tasmai—unto You; namaù—respectful obeisances.

Dear Lord, we were awaiting Your audience because we have been unable to perform the yajïas according to the Vedic
rituals. We pray unto You, therefore, to be pleased with us. Simply by chanting Your holy name, one can surpass all
obstacles. We offer our respectful obeisances unto You in Your presence.

66
 Çré Dhruvasya praying to Çré Påçnigarbhasya
SB 4.9.6
dhruva uväca
yo 'ntaù praviçya mama väcam imäà prasuptäà
saïjévayaty akhila-çakti-dharaù sva-dhämnä
anyäàç ca hasta-caraëa-çravaëa-tvag-ädén
präëän namo bhagavate puruñäya tubhyam

dhruvaù uväca—Dhruva Mahäräja said; yaù—the Supreme Lord who; antaù—within; praviçya—entering; mama—my;
väcam—words; imäm—all these; prasuptäm—which are all inactive or dead; saïjévayati—rejuvenates; akhila—universal;
çakti—energy; dharaù—possessing; sva-dhämnä—by His internal potency; anyän ca—other limbs also; hasta—like
hands; caraëa—legs; çravaëa—ears; tvak—skin; ädén—and so on; präëän—life force; namaù—let me offer my
obeisances; bhagavate—unto the Supreme Personality of Godhead; puruñäya—the Supreme Person; tubhyam—unto You.

Dhruva Mahäräja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my
sleeping senses—my hands, legs, ears, touch sensation, life force and especially my power of speech. Let me offer my
respectful obeisances unto You.

SB 4.9.7
ekas tvam eva bhagavann idam ätma-çaktyä
mäyäkhyayoru-guëayä mahad-ädy-açeñam
såñövänuviçya puruñas tad-asad-guëeñu
näneva däruñu vibhävasuvad vibhäsi

ekaù—one; tvam—you; eva—certainly; bhagavan—O my Lord; idam—this material world; ätma-çaktyä—by Your own
potency; mäyä-äkhyayä—of the name mäyä; uru—greatly powerful; guëayä—consisting of the modes of nature; mahat-
ädi—the mahat-tattva, etc.; açeñam—unlimited; såñövä—after creating; anuviçya—then after entering; puruñaù—the
Supersoul; tat—of mäyä; asat-guëeñu—into the temporarily manifested qualities; nänä—variously; iva—as if; däruñu—
into pieces of wood; vibhävasu-vat—just like fire; vibhäsi—You appear.

My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material
worlds. You create the total energy of the material world by Your external potency, and after creation You enter within
the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature
You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different
varieties.

SB 4.9.8
tvad-dattayä vayunayedam acañöa viçvaà
supta-prabuddha iva nätha bhavat-prapannaù
tasyäpavargya-çaraëaà tava päda-mülaà
vismaryate kåta-vidä katham ärta-bandho

tvat-dattayä—given by You; vayunayä—by knowledge; idam—this; acañöa—could see; viçvam—whole universe; supta-
prabuddhaù—a man rising from sleep; iva—like; nätha—O my Lord; bhavat-prapannaù—Lord Brahmä, who is
surrendered unto You; tasya—his; äpavargya—of persons desiring liberation; çaraëam—the shelter; tava—Your; päda-
mülam—lotus feet; vismaryate—can be forgotten; kåta-vidä—by a learned person; katham—how; ärta-bandho—O friend
of the distressed.

O my master, Lord Brahmä is fully surrendered unto You. In the beginning You gave him knowledge, and thus he could
see and understand the entire universe, just as a person awakens from sleep and visualizes his immediate duties. You are
the only shelter of all persons who desire liberation, and You are the friend of all who are distressed. How, therefore, can
a learned person who has perfect knowledge ever forget You?

67
SB 4.9.9
nünaà vimuñöa-matayas tava mäyayä te
ye tväà bhaväpyaya-vimokñaëam anya-hetoù
arcanti kalpaka-taruà kuëapopabhogyam
icchanti yat sparçajaà niraye 'pi nèëäm

nünam—certainly; vimuñöa-matayaù—those who have lost their right intelligence; tava—Your; mäyayä—by the
influence of the illusory energy; te—they; ye—who; tväm—You; bhava—from birth; apyaya—and death; vimokñaëam—
the cause of liberation; anya-hetoù—for other purposes; arcanti—worship; kalpaka-tarum—who are like the desire tree;
kuëapa—of this dead body; upabhogyam—sense gratification; icchanti—they desire; yat—that which; sparça-jam—
derived by touch sensation; niraye—in hell; api—even; nèëäm—for persons.

Persons who worship You simply for the sense gratification of this bag of skin are certainly influenced by Your illusory
energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish
persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in
hellish conditions.

SB 4.9.10
yä nirvåtis tanu-bhåtäà tava päda-padma-
dhyänäd bhavaj-jana-kathä-çravaëena vä syät
sä brahmaëi sva-mahimany api nätha mä bhüt
kià tv antakäsi-lulität patatäà vimänät

yä—that which; nirvåtiù—bliss; tanu-bhåtäm—of the embodied; tava—Your; päda-padma—lotus feet; dhyänät—from
meditating upon; bhavat-jana—from Your intimate devotees; kathä—topics; çravaëena—by hearing; vä—or; syät—
comes into being; sä—that bliss; brahmaëi—in the impersonal Brahman; sva-mahimani—Your own magnificence; api—
even; nätha—O Lord; mä—never; bhüt—exists; kim—what to speak of; tu—then; antaka-asi—by the sword of death;
lulität—being destroyed; patatäm—of those who fall down; vimänät—from their airplanes.

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure
devotees is so unlimited that it is far beyond the stage of brahmänanda, wherein one thinks himself merged in the
impersonal Brahman as one with the Supreme. Since brahmänanda is also defeated by the transcendental bliss derived
from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets,
which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in
due course of time.

SB 4.9.11
bhaktià muhuù pravahatäà tvayi me prasaìgo
bhüyäd ananta mahatäm amaläçayänäm
yenäïjasolbaëam uru-vyasanaà bhaväbdhià
neñye bhavad-guëa-kathämåta-päna-mattaù

bhaktim—devotional service; muhuù—constantly; pravahatäm—of those who perform; tvayi—unto You; me—my;
prasaìgaù—intimate association; bhüyät—may it become; ananta—O unlimited; mahatäm—of the great devotees; amala-
äçayänäm—whose hearts are freed from material contamination; yena—by which; aïjasä—easily; ulbaëam—terrible; uru
—great; vyasanam—full of dangers; bhava-abdhim—the ocean of material existence; neñye—I shall cross; bhavat—
Your; guëa—transcendental qualities; kathä—pastimes; amåta—nectar, eternal; päna—by drinking; mattaù—mad.

Dhruva Mahäräja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in
Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are
completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross
the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for
me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.

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SB 4.9.12
te na smaranty atitaräà priyam éça martyaà
ye cänv adaù suta-suhåd-gåha-vitta-däräù
ye tv abja-näbha bhavadéya-padäravinda-
saugandhya-lubdha-hådayeñu kåta-prasaìgäù

te—they; na—never; smaranti—remember; atitaräm—highly; priyam—dear; éça—O Lord; martyam—material body; ye

—they who; ca—also; anu—in relationship with; adaù—that; suta—sons; suhåt—friends; gåha—home; vitta—wealth;
däräù—and wife; ye—those who; tu—then; abja-näbha—O Lord who have a lotus navel; bhavadéya—of Your; pada-
aravinda—lotus feet; saugandhya—the fragrance; lubdha—have achieved; hådayeñu—with devotees whose hearts; kåta-
prasaìgäù—have association.

O Lord who have a lotus navel, if a person happens to associate with a devotee whose heart always hankers after Your
lotus feet, seeking always their fragrance, he is never attached to the material body or, in a bodily relationship, to
offspring, friends, home, wealth and wife, which are very, very dear to materialistic persons. Indeed, he does not care for
them.

SB 4.9.13
tiryaì-naga-dvija-sarésåpa-deva-daitya-
martyädibhiù paricitaà sad-asad-viçeñam
rüpaà sthaviñöham aja te mahad-ädy-anekaà
nätaù paraà parama vedmi na yatra vädaù

tiryak—by animals; naga—trees; dvija—birds; sarésåpa—reptiles; deva—demigods; daitya—demons; martya-ädibhiù—

by men, etc.; paricitam—pervaded; sat-asat-viçeñam—with varieties manifest and unmanifest; rüpam—form;
sthaviñöham—gross universal; aja—O Unborn; te—Your; mahat-ädi—caused by the total material energy, etc.; anekam
—various causes; na—not; ataù—from this; param—transcendental; parama—O Supreme; vedmi—I know; na—not;
yatra—where; vädaù—various arguments.

My dear Lord, O Supreme Unborn, I know that the different varieties of living entities, such as animals, trees, birds,
reptiles, demigods and human beings, are spread throughout the universe, which is caused by the total material energy,
and I know that they are sometimes manifest and sometimes unmanifest; but I have never experienced the supreme form I
behold as I see You now. Now all kinds of methods of theorizing have come to an end.

SB 4.9.14
kalpänta etad akhilaà jaöhareëa gåhëan
çete pumän sva-dåg ananta-sakhas tad-aìke
yan-näbhi-sindhu-ruha-käïcana-loka-padma-
garbhe dyumän bhagavate praëato 'smi tasmai

kalpa-ante—at the end of the millennium; etat—this universe; akhilam—all; jaöhareëa—within the belly; gåhëan—
withdrawing; çete—lies down; pumän—the Supreme Person; sva-dåk—looking upon Himself; ananta—the unlimited
being Çeña; sakhaù—accompanied by; tat-aìke—on His lap; yat—from whose; näbhi—navel; sindhu—ocean; ruha—
sprouted; käïcana—golden; loka—planet; padma—of the lotus; garbhe—on the whorl; dyumän—Lord Brahmä;
bhagavate—unto the Supreme Personality of Godhead; praëataù—offering obeisances; asmi—I am; tasmai—unto Him.

My dear Lord, at the end of each millennium the Supreme Personality of Godhead Garbhodakaçäyé Viñëu dissolves
everything manifested within the universe into His belly. He lies down on the lap of Çeña Näga, from His navel sprouts a
golden lotus flower on a stem, and on that lotus Lord Brahmä is created. I can understand that You are the same Supreme
Godhead. I therefore offer my respectful obeisances unto You.

SB 4.9.15
tvaà nitya-mukta-pariçuddha-vibuddha ätmä
küöa-stha ädi-puruño bhagaväàs try-adhéçaù

69
yad-buddhy-avasthitim akhaëòitayä sva-dåñöyä
drañöä sthitäv adhimakho vyatirikta ässe

tvam—You; nitya—eternally; mukta—liberated; pariçuddha—uncontaminated; vibuddhaù—full of knowledge; ätmä—

the Supreme Soul; küöa-sthaù—changeless; ädi—original; puruñaù—person; bhagavän—the Lord, full with six
opulences; tri-adhéçaù—master of the three modes; yat—whence; buddhi—of intellectual activities; avasthitim—all
stages; akhaëòitayä—unbroken; sva-dåñöyä—by transcendental vision; drañöä—You witness; sthitau—for maintaining
(the universe); adhimakhaù—enjoyer of the results of all sacrifices; vyatiriktaù—differently; ässe—You are situated.

My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You
are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change.
You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes
of material nature. Thus, You are always different from the ordinary living entities. As Lord Viñëu, You maintain all the
affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.

SB 4.9.16
yasmin viruddha-gatayo hy aniçaà patanti
vidyädayo vividha-çaktaya änupürvyät
tad brahma viçva-bhavam ekam anantam ädyam
änanda-mätram avikäram ahaà prapadye

yasmin—in whom; viruddha-gatayaù—of opposite character; hi—certainly; aniçam—always; patanti—are manifest;

vidyä-ädayaù—knowledge and ignorance, etc.; vividha—various; çaktayaù—energies; änupürvyät—continually; tat—
that; brahma—Brahman; viçva-bhavam—the cause of material creation; ekam—one; anantam—unlimited; ädyam—
original; änanda-mätram—simply blissful; avikäram—changeless; aham—I; prapadye—offer my obeisances.

My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements—knowledge and
ignorance. Your multienergies are continually manifest, but the impersonal Brahman, which is undivided, original,
changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal
Brahman, I offer my respectful obeisances unto You.

SB 4.9.17
satyäçiño hi bhagavaàs tava päda-padmam
äçés tathänubhajataù puruñärtha-mürteù
apy evam arya bhagavän paripäti dénän
väçreva vatsakam anugraha-kätaro 'smän

satya—real; äçiñaù—compared with other benedictions; hi—certainly; bhagavan—my Lord; tava—Your; päda-padmam
—lotus feet; äçéù—benediction; tathä—in that way; anubhajataù—for the devotees; puruña-artha—of the real goal of life;
mürteù—the personification; api—although; evam—thus; arya—O Lord; bhagavän—the Personality of Godhead; paripäti
—maintains; dénän—the poor in heart; väçrä—a cow; iva—like; vatsakam—unto the calf; anugraha—to bestow mercy;
kätaraù—eager; asmän—upon me.

My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in
Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a
kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly
merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from
attack.

70
 Mother earth prays to Mahäräja Påthu
SB 4.17.29
dharoväca
namaù parasmai puruñäya mäyayä
vinyasta-nänä-tanave guëätmane
namaù svarüpänubhavena nirdhuta-
dravya-kriyä-käraka-vibhramormaye

dharä—the planet earth; uväca—said; namaù—I offer my obeisances; parasmai—unto the Transcendence; puruñäya—
unto the person; mäyayä—by the material energy; vinyasta—expanded; nänä—various; tanave—whose forms; guëa-
ätmane—unto the source of the three modes of material nature; namaù—I offer my obeisances; svarüpa—of the real form;
anubhavena—by understanding; nirdhuta—not affected by; dravya—matter; kriyä—action; käraka—doer; vibhrama—
bewilderment; ürmaye—the waves of material existence.

The planet earth spoke: My dear Lord, O Supreme Personality of Godhead, You are transcendental in Your position, and
by Your material energy You have expanded Yourself in various forms and species of life through the interaction of the
three modes of material nature. Unlike some other masters, You always remain in Your transcendental position and are
not affected by the material creation, which is subject to different material interactions. Consequently You are not
bewildered by material activities.

SB 4.17.30
yenäham ätmäyatanaà vinirmitä
dhäträ yato 'yaà guëa-sarga-saìgrahaù
sa eva mäà hantum udäyudhaù svaräò
upasthito 'nyaà çaraëaà kam äçraye

yena—by whom; aham—I; ätma-äyatanam—resting place of all living entities; vinirmitä—was created; dhäträ—by the
Supreme Lord; yataù—on account of whom; ayam—this; guëa-sarga-saìgrahaù—combination of different material
elements; saù—He; eva—certainly; mäm—me; hantum—to kill; udäyudhaù—prepared with weapons; svaräö—
completely independent; upasthitaù—now present before me; anyam—other; çaraëam—shelter; kam—unto whom; äçraye
—I shall resort to.

The planet earth continued: My dear Lord, You are the complete conductor of the material creation. You have created this
cosmic manifestation and the three material qualities, and therefore You have created me, the planet earth, the resting
place of all living entities. Yet You are always fully independent, my Lord. Now that You are present before me and ready
to kill me with Your weapons, let me know where I should go to take shelter, and tell me who can give me protection.

SB 4.17.31
ya etad ädäv asåjac caräcaraà
sva-mäyayätmäçrayayävitarkyayä
tayaiva so 'yaà kila goptum udyataù
kathaà nu mäà dharma-paro jighäàsati

yaù—one who; etat—these; ädau—in the beginning of creation; asåjat—created; cara-acaram—moving and nonmoving
living entities; sva-mäyayä—by His own potency; ätma-äçrayayä—sheltered under His own protection; avitarkyayä—
inconceivable; tayä—by that same mäyä; eva—certainly; saù—he; ayam—this King; kila—certainly; goptum udyataù—
prepared to give protection; katham—how; nu—then; mäm—me; dharma-paraù—one who is strictly following religious
principles; jighäàsati—desires to kill.

In the beginning of creation You created all these moving and nonmoving living entities by Your inconceivable energy.
Through this very same energy You are now prepared to protect the living entities. Indeed, You are the supreme protector
of religious principles. Why are You so anxious to kill me, even though I am in the form of a cow?

71
SB 4.17.32
nünaà bateçasya saméhitaà janais
tan-mäyayä durjayayäkåtätmabhiù
na lakñyate yas tv akarod akärayad
yo 'neka ekaù parataç ca éçvaraù

nünam—surely; bata—certainly; éçasya—of the Supreme Personality of Godhead; saméhitam—activities, plan; janaiù—
by people; tat-mäyayä—by His potency; durjayayä—which is unconquerable; akåta-ätmabhiù—who are not sufficiently
experienced; na—never; lakñyate—are seen; yaù—he who; tu—then; akarot—created; akärayat—caused to create; yaù—
one who; anekaù—many; ekaù—one; parataù—by His inconceivable potencies; ca—and; éçvaraù—controller.

My dear Lord, although You are one, by Your inconceivable potencies You have expanded Yourself in many forms.
Through the agency of Brahmä, You have created this universe. You are therefore directly the Supreme Personality of
Godhead. Those who are not sufficiently experienced cannot understand Your transcendental activities because these
persons are covered by Your illusory energy.

SB 4.17.33
sargädi yo 'syänuruëaddhi çaktibhir
dravya-kriyä-käraka-cetanätmabhiù
tasmai samunnaddha-niruddha-çaktaye
namaù parasmai puruñäya vedhase

sarga-ädi—creation, maintenance and dissolution; yaù—one who; asya—of this material world; anuruëaddhi—causes;
çaktibhiù—by His own potencies; dravya—physical elements; kriyä—senses; käraka—controlling demigods; cetanä—
intelligence; ätmabhiù—consisting of false ego; tasmai—unto Him; samunnaddha—manifest; niruddha—potential;
çaktaye—one who possesses these energies; namaù—obeisances; parasmai—unto the transcendental; puruñäya—
Supreme Personality of Godhead; vedhase—unto the cause of all causes.

My dear Lord, by Your own potencies You are the original cause of the material elements, as well as the performing
instruments (the senses), the workers of the senses (the controlling demigods), the intelligence and the ego, as well as
everything else. By Your energy You manifest this entire cosmic creation, maintain it and dissolve it. Through Your
energy alone everything is sometimes manifest and sometimes not manifest. You are therefore the Supreme Personality of
Godhead, the cause of all causes. I offer my respectful obeisances unto You.

SB 4.17.34
sa vai bhavän ätma-vinirmitaà jagad
bhütendriyäntaù-karaëätmakaà vibho
saàsthäpayiñyann aja mäà rasätaläd
abhyujjahärämbhasa ädi-sükaraù

saù—He; vai—certainly; bhavän—Yourself; ätma—by Yourself; vinirmitam—manufactured; jagat—this world; bhüta—

the physical elements; indriya—senses; antaù-karaëa—mind, heart; ätmakam—consisting of; vibho—O Lord;
saàsthäpayiñyan—maintaining; aja—O unborn; mäm—me; rasätalät—from the plutonic region; abhyujjahära—took out;
ambhasaù—from the water; ädi—original; sükaraù—the boar.

My dear Lord, You are always unborn. Once, in the form of the original boar, You rescued me from the waters in the
bottom of the universe. Through Your own energy You created all the physical elements, the senses and the heart, for the
maintenance of the world.

SB 4.17.35
apäm upasthe mayi nävy avasthitäù
prajä bhavän adya rirakñiñuù kila
sa véra-mürtiù samabhüd dharä-dharo
yo mäà payasy ugra-çaro jighäàsasi

72
apäm—of the water; upasthe—situated on the surface; mayi—in me; nävi—in a boat; avasthitäù—standing; prajäù—
living entities; bhavän—Yourself; adya—now; rirakñiñuù—desiring to protect; kila—indeed; saù—He; véra-mürtiù—in
the form of a great hero; samabhüt—became; dharä-dharaù—the protector of the planet earth; yaù—one who; mäm—me;
payasi—for the sake of milk; ugra-çaraù—with sharpened arrows; jighäàsasi—you desire to kill.

My dear Lord, in this way You once protected me by rescuing me from the water, and consequently Your name has been
famous as Dharädhara—He who holds the planet earth. Yet at the present moment, in the form of a great hero, You are
about to kill me with sharpened arrows. I am, however, just like a boat on the water, keeping everything afloat.

SB 4.17.36
nünaà janair éhitam éçvaräëäm
asmad-vidhais tad-guëa-sarga-mäyayä
na jïäyate mohita-citta-vartmabhis
tebhyo namo véra-yaças-karebhyaù

nünam—surely; janaiù—by the people in general; éhitam—activities; éçvaräëäm—of the controllers; asmat-vidhaiù—like
me; tat—of the Personality of Godhead; guëa—of the modes of material nature; sarga—which brings forth creation;
mäyayä—by Your energy; na—never; jïäyate—are understood; mohita—bewildered; citta—whose minds; vartmabhiù—
way; tebhyaù—unto them; namaù—obeisances; véra-yaçaù-karebhyaù—who bring renown to heroes themselves.

My dear Lord, I am also the creation of one of Your energies, composed of the three modes of material nature.
Consequently I am bewildered by Your activities. Even the activities of Your devotees cannot be understood, and what to
speak of Your pastimes. Thus everything appears to us to be contradictory and wonderful.

73
 Mahäräja Påthu’s prayers to Çré Viñëu
SB 4.20.23
påthur uväca
varän vibho tvad varadeçvaräd budhaù
kathaà våëéte guëa-vikriyätmanäm
ye närakäëäm api santi dehinäà
tän éça kaivalya-pate våëe na ca

påthuù uväca—Påthu Mahäräja said; varän—benedictions; vibho—my dear Supreme Lord; tvat—from You; vara-da-
éçvarät—from the Supreme Personality of Godhead, the highest of the bestowers of benedictions; budhaù—a learned
person; katham—how; våëéte—could ask for; guëa-vikriyä—bewildered by the modes of material nature; ätmanäm—of
the living entities; ye—which; närakäëäm—of the living entities living in hell; api—also; santi—exist; dehinäm—of the
embodied; tän—all those; éça—O Supreme Lord; kaivalya-pate—O bestower of merging in the existence of the Lord;
våëe—I ask for; na—not; ca—also.

My dear Lord, You are the best of the demigods who can offer benedictions. Why, therefore, should any learned person
ask You for benedictions meant for living entities bewildered by the modes of nature? Such benedictions are available
automatically, even in the lives of living entities suffering in hellish conditions. My dear Lord, You can certainly bestow
merging into Your existence, but I do not wish to have such a benediction.

SB 4.20.24
na kämaye nätha tad apy ahaà kvacin
na yatra yuñmac-caraëämbujäsavaù
mahattamäntar-hådayän mukha-cyuto
vidhatsva karëäyutam eña me varaù

na—not; kämaye—do I desire; nätha—O master; tat—that; api—even; aham—I; kvacit—at any time; na—not; yatra—
where; yuñmat—Your; caraëa-ambuja—of the lotus feet; äsavaù—the nectarean beverage; mahat-tama—of the great
devotees; antaù-hådayät—from the core of the heart; mukha—from the mouths; cyutaù—being delivered; vidhatsva—
give; karëa—ears; ayutam—one million; eñaù—this; me—my; varaù—benediction.

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which
there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for
thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

SB 4.20.25
sa uttamaçloka mahan-mukha-cyuto
bhavat-padämbhoja-sudhä kaëänilaù
småtià punar vismåta-tattva-vartmanäà
kuyoginäà no vitaraty alaà varaiù

saù—that; uttama-çloka—O Lord, who are praised by selected verses; mahat—of great devotees; mukha-cyutaù—
delivered from the mouths; bhavat—Your; pada-ambhoja—from the lotus feet; sudhä—of nectar; kaëa—particles; anilaù
—soothing breeze; småtim—remembrance; punaù—again; vismåta—forgotten; tattva—to the truth; vartmanäm—of
persons whose path; ku-yoginäm—of persons not in the line of devotional service; naù—of us; vitarati—restores; alam—
unnecessary; varaiù—other benedictions.

My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet
is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the
saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees
thus gradually come to the right conclusion about the value of life. My dear Lord, I therefore do not need any other
benediction but the opportunity to hear from the mouth of Your pure devotee.

74
SB 4.20.26
yaçaù çivaà suçrava ärya-saìgame
yadåcchayä copaçåëoti te sakåt
kathaà guëa-jïo viramed vinä paçuà
çrér yat pravavre guëa-saìgrahecchayä

yaçaù—glorification; çivam—all-auspicious; su-çravaù—O highly glorified Lord; ärya-saìgame—in the association of

advanced devotees; yadåcchayä—somehow or other; ca—also; upaçåëoti—hears; te—Your; sakåt—even once; katham—
how; guëa-jïaù—one who appreciates good qualities; viramet—can cease; vinä—unless; paçum—an animal; çréù—the
goddess of fortune; yat—which; pravavre—accepted; guëa—Your qualities; saìgraha—to receive; icchayä—with a desire.

My dear highly glorified Lord, if one, in the association of pure devotees, hears even once the glories of Your activities,
he does not, unless he is nothing but an animal, give up the association of devotees, for no intelligent person would be so
careless as to leave their association. The perfection of chanting and hearing about Your glories was accepted even by the
goddess of fortune, who desired to hear of Your unlimited activities and transcendental glories.

SB 4.20.27
athäbhaje tväkhila-püruñottamaà
guëälayaà padma-kareva lälasaù
apy ävayor eka-pati-spådhoù kalir
na syät kåta-tvac-caraëaika-tänayoù

atha—therefore; äbhaje—I shall engage in devotional service; tvä—unto You; akhila—all-inclusive; püruña-uttamam—
the Supreme Personality of Godhead; guëa-älayam—the reservoir of all transcendental qualities; padma-karä—the
goddess of fortune, who carries a lotus flower in her hand; iva—like; lälasaù—being desirous; api—indeed; ävayoù—of
Lakñmé and me; eka-pati—one master; spådhoù—competing; kaliù—quarrel; na—not; syät—may take place; kåta—
having done; tvat-caraëa—unto Your lotus feet; eka-tänayoù—one attention.

Now I wish to engage in the service of the lotus feet of the Supreme Personality of Godhead and to serve just like the
goddess of fortune, who carries a lotus flower in her hand, because His Lordship, the Supreme Personality of Godhead, is
the reservoir of all transcendental qualities. I am afraid that the goddess of fortune and I would quarrel because both of us
would be attentively engaged in the same service.

SB 4.20.28
jagaj-jananyäà jagad-éça vaiçasaà
syäd eva yat-karmaëi naù saméhitam
karoñi phalgv apy uru déna-vatsalaù
sva eva dhiñëye 'bhiratasya kià tayä

jagat-jananyäm—in the mother of the universe (Lakñmé); jagat-éça—O Lord of the universe; vaiçasam—anger; syät—
may arise; eva—certainly; yat-karmaëi—in whose activity; naù—my; saméhitam—desire; karoñi—You consider; phalgu
—insignificant service; api—even; uru—very great; déna-vatsalaù—favorably inclined to the poor; sve—own; eva—
certainly; dhiñëye—in Your opulence; abhiratasya—of one who is fully satisfied; kim—what need is there; tayä—with
her.

My dear Lord of the universe, the goddess of fortune, Lakñmé, is the mother of the universe, and yet I think that she may
be angry with me because of my intruding upon her service and acting on that very platform to which she is so much
attached. Yet I am hopeful that even though there is some misunderstanding, You will take my part, for You are very
much inclined to the poor and You always magnify even insignificant service unto You. Therefore even though she
becomes angry, I think that there is no harm for You, because You are so self-sufficient that You can do without her.

SB 4.20.29
bhajanty atha tväm ata eva sädhavo
vyudasta-mäyä-guëa-vibhramodayam

75
bhavat-padänusmaraëäd åte satäà
nimittam anyad bhagavan na vidmahe

bhajanti—they worship; atha—therefore; tväm—You; ataù eva—therefore; sädhavaù—all saintly persons; vyudasta—
who dispel; mäyä-guëa—the modes of material nature; vibhrama—misconceptions; udayam—produced; bhavat—Your;
pada—lotus feet; anusmaraëät—constantly remembering; åte—except; satäm—of great saintly persons; nimittam—
reason; anyat—other; bhagavan—O Supreme Personality of Godhead; na—not; vidmahe—I can understand.

Great saintly persons who are always liberated take to Your devotional service because only by devotional service can one
be relieved from the illusions of material existence. O my Lord, there is no reason for the liberated souls to take shelter at
Your lotus feet except that such souls are constantly thinking of Your feet.

SB 4.20.30
manye giraà te jagatäà vimohinéà
varaà våëéñveti bhajantam ättha yat
väcä nu tantyä yadi te jano 'sitaù
kathaà punaù karma karoti mohitaù

manye—I consider; giram—words; te—Your; jagatäm—to the material world; vimohiném—bewildering; varam—
benediction; våëéñva—just accept; iti—in this way; bhajantam—unto Your devotee; ättha—You spoke; yat—because;
väcä—by the statements of the Vedas; nu—certainly; tantyä—by the ropes; yadi—if; te—Your; janaù—the people in
general; asitaù—not bound; katham—how; punaù—again and again; karma—fruitive activities; karoti—perform; mohitaù
—being enamored.

My dear Lord, what You have said to Your unalloyed devotee is certainly very much bewildering. The allurements You
offer in the Vedas are certainly not suitable for pure devotees. People in general, bound by the sweet words of the Vedas,
engage themselves again and again in fruitive activities, enamored by the results of their actions.

SB 4.20.31
tvan-mäyayäddhä jana éça khaëòito
yad anyad äçästa åtätmano 'budhaù
yathä cared bäla-hitaà pitä svayaà
tathä tvam evärhasi naù saméhitum

tvat—Your; mäyayä—by illusory energy; addhä—certainly; janaù—the people in general; éça—O my Lord; khaëòitaù—
separated; yat—because; anyat—other; äçäste—they desire; åta—real; ätmanaù—from the self; abudhaù—without proper
understanding; yathä—as; caret—would engage in; bäla-hitam—the welfare of one's child; pitä—the father; svayam—
personally; tathä—similarly; tvam—Your Lordship; eva—certainly; arhasi naù saméhitum—please act on my behalf.

My Lord, due to Your illusory energy, all living beings in this material world have forgotten their real constitutional
position, and out of ignorance they are always desirous of material happiness in the form of society, friendship and love.
Therefore, please do not ask me to take some material benefits from You, but as a father, not waiting for the son's
demand, does everything for the benefit of the son, please bestow upon me whatever You think best for me.

76
 Chanting the song sung by Lord Çiva glorifying Lord Hari to
Pracetäs
SB 4.24.33
çré-rudra uväca
jitaà ta ätma-vid-varya-
svastaye svastir astu me
bhavatärädhasä räddhaà
sarvasmä ätmane namaù

çré-rudraù uväca—Lord Çiva began to speak; jitam—all glories; te—unto You; ätma-vit—self-realized; varya—the best;
svastaye—unto the auspicious; svastiù—auspiciousness; astu—let there be; me—of me; bhavatä—by You; ärädhasä—by
the all-perfect; räddham—worshipable; sarvasmai—the Supreme Soul; ätmane—unto the Supreme Soul; namaù—
obeisances.

Lord Çiva addressed the Supreme Personality of Godhead with the following prayer: O Supreme Personality of Godhead,
all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-
realized, I wish that You be auspicious for me. You are worshipable by virtue of the all-perfect instructions You give. You
are the Supersoul; therefore I offer my obeisances unto You as the supreme living being.

SB 4.24.34
namaù paìkaja-näbhäya
bhüta-sükñmendriyätmane
väsudeväya çäntäya
küöa-sthäya sva-rociñe

namaù—all obeisances unto You; paìkaja-näbhäya—unto the Supreme Personality of Godhead, from whose navel the
lotus flower emanates; bhüta-sükñma—the sense objects; indriya—the senses; ätmane—the origin; väsudeväya—unto
Lord Väsudeva; çäntäya—always peaceful; küöa-sthäya—without being changed; sva-rociñe—unto the supreme
illumination.

My Lord, You are the origin of the creation by virtue of the lotus flower which sprouts from Your navel. You are the
supreme controller of the senses and the sense objects, and You are also the all-pervading Väsudeva. You are most
peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.

SB 4.24.35
saìkarñaëäya sükñmäya
durantäyäntakäya ca
namo viçva-prabodhäya
pradyumnäyäntar-ätmane

saìkarñaëäya—unto the master of integration; sükñmäya—unto the subtle unmanifested material ingredients; durantäya—
unto the unsurpassable; antakäya—unto the master of disintegration; ca—also; namaù—obeisances; viçva-prabodhäya—
unto the master of the development of the universe; pradyumnäya—unto Lord Pradyumna; antaù-ätmane—unto the
Supersoul in everyone's heart.

My dear Lord, You are the origin of the subtle material ingredients, the master of all integration as well as the master of
all disintegration, the predominating Deity named Saìkarñaëa, and the master of all intelligence, known as the
predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.

SB 4.24.36
namo namo 'niruddhäya
håñékeçendriyätmane
77
namaù paramahaàsäya
pürëäya nibhåtätmane

namaù—all my obeisances unto You; namaù—obeisances again; aniruddhäya—unto Lord Aniruddha; håñékeça—the
master of the senses; indriya-ätmane—the director of the senses; namaù—all obeisances unto You; parama-haàsäya—unto
the supreme perfect; pürëäya—unto the supreme complete; nibhåta-ätmane—who is situated apart from this material
creation.

My Lord, as the supreme directing Deity known as Aniruddha, You are the master of the senses and the mind. I therefore
offer my obeisances unto You again and again. You are known as Ananta as well as Saìkarñaëa because of Your ability to
destroy the whole creation by the blazing fire from Your mouth.

SB 4.24.37
svargäpavarga-dväräya
nityaà çuci-ñade namaù
namo hiraëya-véryäya
cätur-hoträya tantave

svarga—the heavenly planets; apavarga—the path of liberation; dväräya—unto the door of; nityam—eternally; çuci-sade
—unto the most purified; namaù—my obeisances unto You; namaù—my obeisances; hiraëya—gold; véryäya—semen;
cätuù-hoträya—the Vedic sacrifices of the name; tantave—unto one who expands.

My Lord, O Aniruddha, You are the authority by which the doors of the higher planetary systems and liberation are
opened. You are always within the pure heart of the living entity. Therefore I offer my obeisances unto You. You are the
possessor of semen which is like gold, and thus, in the form of fire, You help the Vedic sacrifices, beginning with cätur-
hotra. Therefore I offer my obeisances unto You.

SB 4.24.38
nama ürja iñe trayyäù
pataye yajïa-retase
tåpti-däya ca jévänäà
namaù sarva-rasätmane

namaù—I offer all obeisances unto You; ürje—unto the provider of the Pitåloka; iñe—the provider of all the demigods;
trayyäù—of the three Vedas; pataye—unto the master; yajïa—sacrifices; retase—unto the predominating deity of the
moon planet; tåpti-däya—unto Him who gives satisfaction to everyone; ca—also; jévänäm—of the living entities; namaù
—I offer my obeisances; sarva-rasa-ätmane—unto the all-pervading Supersoul.

My Lord, You are the provider of the Pitålokas as well as all the demigods. You are the predominating deity of the moon
and the master of all three Vedas. I offer my respectful obeisances unto You because You are the original source of
satisfaction for all living entities.

SB 4.24.39
sarva-sattvätma-dehäya
viçeñäya sthavéyase
namas trailokya-päläya
saha ojo-baläya ca

sarva—all; sattva—existence; ätma—soul; dehäya—unto the body; viçeñäya—diversity; sthavéyase—unto the material
world; namaù—offering obeisances; trai-lokya—three planetary systems; päläya—maintainer; saha—along with; ojaù—
prowess; baläya—unto the strength; ca—also.

78
My dear Lord, You are the gigantic universal form which contains all the individual bodies of the living entities. You are
the maintainer of the three worlds, and as such You maintain the mind, senses, body, and air of life within them. I
therefore offer my respectful obeisances unto You.

SB 4.24.40
artha-liìgäya nabhase
namo 'ntar-bahir-ätmane
namaù puëyäya lokäya
amuñmai bhüri-varcase

artha—meaning; liìgäya—revealing; nabhase—unto the sky; namaù—offering obeisances; antaù—within; bahiù—and

without; ätmane—unto the self; namaù—offering obeisances; puëyäya—pious activities; lokäya—for creation; amuñmai
—beyond death; bhüri-varcase—the supreme effulgence.

My dear Lord, by expanding Your transcendental vibrations, You reveal the actual meaning of everything. You are the
all-pervading sky within and without, and You are the ultimate goal of pious activities executed both within this material
world and beyond it. I therefore offer my respectful obeisances again and again unto You.

SB 4.24.41
pravåttäya nivåttäya
pitå-deväya karmaëe
namo 'dharma-vipäkäya
måtyave duùkha-däya ca

pravåttäya—inclination; nivåttäya—disinclination; pitå-deväya—unto the master of Pitåloka; karmaëe—unto the resultant

action of fruitive activities; namaù—offering respects; adharma—irreligious; vipäkäya—unto the result; måtyave—unto
death; duùkha-däya—the cause of all kinds of miserable conditions; ca—also.

My dear Lord, You are the viewer of the results of pious activities. You are inclination, disinclination and their resultant
activities. You are the cause of the miserable conditions of life caused by irreligion, and therefore You are death. I offer
You my respectful obeisances.

SB 4.24.42
namas ta äçiñäm éça
manave käraëätmane
namo dharmäya båhate
kåñëäyäkuëöha-medhase
puruñäya puräëäya
säìkhya-yogeçvaräya ca

namaù—offering obeisances; te—unto You; äçiñäm éça—O topmost of all bestowers of benediction; manave—unto the
supreme mind or supreme Manu; käraëa-ätmane—the supreme cause of all causes; namaù—offering obeisances;
dharmäya—unto one who knows the best of all religion; båhate—the greatest; kåñëäya—unto Kåñëa; akuëöha-medhase—
unto one whose brain activity is never checked; puruñäya—the Supreme Person; puräëäya—the oldest of the old; säìkhya-
yoga-éçvaräya—the master of the principles of säìkhya-yoga; ca—and.

My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme enjoyer amongst all
enjoyers. You are the master of all the worlds' metaphysical philosophy, for You are the supreme cause of all causes, Lord
Kåñëa. You are the greatest of all religious principles, the supreme mind, and You have a brain which is never checked by
any condition. Therefore I repeatedly offer my obeisances unto You.

SB 4.24.43
çakti-traya-sametäya
méòhuñe 'haìkåtätmane

79
ceta-äküti-rüpäya
namo väco vibhütaye

çakti-traya—three kinds of energies; sametäya—unto the reservoir; méòhuñe—unto Rudra; ahaìkåta-ätmane—the source
of egotism; cetaù—knowledge; äküti—eagerness to work; rüpäya—unto the form of; namaù—my obeisances; väcaù—
unto the sound; vibhütaye—unto the different types of opulences.

My dear Lord, You are the supreme controller of the worker, sense activities and results of sense activities [karma].
Therefore You are the controller of the body, mind and senses. You are also the supreme controller of egotism, known as
Rudra. You are the source of knowledge and the activities of the Vedic injunctions.

SB 4.24.44
darçanaà no didåkñüëäà
dehi bhägavatärcitam
rüpaà priyatamaà svänäà
sarvendriya-guëäïjanam

darçanam—vision; naù—our; didåkñüëäm—desirous to see; dehi—kindly exhibit; bhägavata—of the devotees; arcitam—
as worshiped by them; rüpam—form; priya-tamam—dearmost; svänäm—of Your devotees; sarva-indriya—all the senses;
guëa—qualities; aïjanam—very much pleasing.

My dear Lord, I wish to see You exactly in the form that Your very dear devotees worship. You have many other forms,
but I wish to see Your form that is especially liked by the devotees. Please be merciful upon me and show me that form,
for only that form worshiped by the devotees can perfectly satisfy all the demands of the senses.

SB 4.24.45-46
snigdha-prävåò-ghana-çyämaà
sarva-saundarya-saìgraham
cärv-äyata-catur-bähu
sujäta-ruciränanam
padma-koça-paläçäkñaà
sundara-bhru sunäsikam
sudvijaà sukapoläsyaà
sama-karëa-vibhüñaëam

snigdha—glistening; prävåö—rainy season; ghana-çyämam—densely cloudy; sarva—all; saundarya—beauty; saìgraham

—collection; cäru—beautiful; äyata—bodily feature; catuù-bähu—unto the four-armed; su-jäta—ultimately beautiful;
rucira—very pleasing; änanam—face; padma-koça—the whorl of the lotus flower; paläça—petals; akñam—eyes; sundara
—beautiful; bhru—eyebrows; su-näsikam—raised nose; su-dvijam—beautiful teeth; su-kapola—beautiful forehead;
äsyam—face; sama-karëa—equally beautiful ears; vibhüñaëam—fully decorated.

The Lord's beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His bodily features also glisten.
Indeed, He is the sum total of all beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus
petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead and equally beautiful and fully
decorated ears.

SB 4.24.47-48
préti-prahasitäpäìgam
alakai rüpa-çobhitam
lasat-paìkaja-kiïjalka-
dukülaà måñöa-kuëòalam
sphurat-kiréöa-valaya-
hära-nüpura-mekhalam
çaìkha-cakra-gadä-padma-

80
mälä-maëy-uttamarddhimat

préti—merciful; prahasita—smiling; apäìgam—sidelong glance; alakaiù—with curling hair; rüpa—beauty; çobhitam—

increased; lasat—glittering; paìkaja—of the lotus; kiïjalka—saffron; dukülam—clothing; måñöa—glittering; kuëòalam—
earrings; sphurat—shiny; kiréöa—helmet; valaya—bangles; hära—necklace; nüpura—ankle bells; mekhalam—belt;
çaìkha—conchshell; cakra—wheel; gadä—club; padma—lotus flower; mälä—garland; maëi—pearls; uttama—first class;
åddhi-mat—still more beautified on account of this.

The Lord is superexcellently beautiful on account of His open and merciful smile and Mis sidelong glance upon His
devotees. His black hair is curly, and His garments, waving in the wind, appear like flying saffron pollen from lotus
flowers. His glittering earrings, shining helmet, bangles, garland, ankle bells, waist belt and various other bodily
ornaments combine with conchshell, disc, club and lotus flower to increase the natural beauty of the Kaustubha pearl on
His chest.

SB 4.24.49
siàha-skandha-tviño bibhrat
saubhaga-gréva-kaustubham
çriyänapäyinyä kñipta-
nikañäçmorasollasat

siàha—a lion; skandha—shoulders; tviñaù—the coils of hair; bibhrat—bearing; saubhaga—fortunate; gréva—neck;

kaustubham—the pearl of the name; çriyä—beauty; anapäyinyä—never decreasing; kñipta—defeating; nikaña—the stone
for testing gold; açma—stone; urasä—with the chest; ullasat—glittering.

The Lord has shoulders just like a lion's. Upon these shoulders are garlands, necklaces and epaulets, and all of these are
always glittering. Besides these, there is the beauty of the Kaustubha-maëi pearl, and on the dark chest of the Lord there
are streaks named Çrévatsa, which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of
the golden streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing stone.

SB 4.24.50
püra-recaka-saàvigna-
vali-valgu-dalodaram
pratisaìkrämayad viçvaà
näbhyävarta-gabhérayä

püra—inhaling; recaka—exhaling; saàvigna—agitated; vali—the wrinkles on the abdomen; valgu—beautiful; dala—like

the banyan leaf; udaram—abdomen; pratisaìkrämayat—coiling down; viçvam—universe; näbhyä—navel; ävarta—
screwing; gabhérayä—by deepness.

The Lord's abdomen is beautiful due to three ripples in the flesh. Being so round, His abdomen resembles the leaf of a
banyan tree, and when He exhales and inhales, the movement of the ripples appears very, very beautiful. The coils within
the navel of the Lord are so deep that it appears that the entire universe sprouted out of it and yet again wishes to go back.

SB 4.24.51
çyäma-çroëy-adhi-rociñëu-
duküla-svarëa-mekhalam
sama-cärv-aìghri-jaìghoru-
nimna-jänu-sudarçanam

çyäma—blackish; çroëi—lower part of the waist; adhi—extra; rociñëu—pleasing; duküla—garments; svarëa—golden;

mekhalam—belt; sama—symmetrical; cäru—beautiful; aìghri—lotus feet; jaìgha—calves; üru—thighs; nimna—lower;
jänu—knees; su-darçanam—very beautiful.

81
The lower part of the Lord's waist is dark and covered with yellow garments and a belt bedecked with golden embroidery
work. His symmetrical lotus feet and the calves, thighs and joints of His legs are extraordinarily beautiful. Indeed, the
Lord's entire body appears to be well built.

SB 4.24.52
padä çarat-padma-paläça-rociñä
nakha-dyubhir no 'ntar-aghaà vidhunvatä
pradarçaya svéyam apästa-sädhvasaà
padaà guro märga-gurus tamo-juñäm

padä—by the lotus feet; çarat—autumn; padma—lotus flower; paläça—petals; rociñä—very pleasing; nakha—nails;
dyubhiù—by the effulgence; naù—our; antaù-agham—dirty things; vidhunvatä—which can cleanse; pradarçaya—just
show; svéyam—Your own; apästa—diminishing; sädhvasam—the trouble of the material world; padam—lotus feet; guro
—O supreme spiritual master; märga—the path; guruù—spiritual master; tamaù-juñäm—of the persons suffering in
ignorance.

My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which
grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they
immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of
Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual
master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as
the spiritual master.

SB 4.24.53
etad rüpam anudhyeyam
ätma-çuddhim abhépsatäm
yad-bhakti-yogo 'bhayadaù
sva-dharmam anutiñöhatäm

etat—this; rüpam—form; anudhyeyam—must be meditated upon; ätma—self; çuddhim—purification; abhépsatäm—of

those who are desiring so; yat—that which; bhakti-yogaù—the devotional service; abhaya-daù—factual fearlessness; sva-
dharmam—one's own occupational duties; anutiñöhatäm—executing.

My dear Lord, those who desire to purify their existence must always engage in meditation upon Your lotus feet, as
described above. Those who are serious about executing their occupational duties and who want freedom from fear must
take to this process of bhakti-yoga.

SB 4.24.54
bhavän bhaktimatä labhyo
durlabhaù sarva-dehinäm
sväräjyasyäpy abhimata
ekäntenätma-vid-gatiù

bhavän—Your Grace; bhakti-matä—by the devotee; labhyaù—obtainable; durlabhaù—very difficult to be obtained;

sarva-dehinäm—of all other living entities; sväräjyasya—of the King of heaven; api—even; abhimataù—the ultimate
goal; ekäntena—by oneness; ätma-vit—of the self-realized; gatiù—the ultimate destination.

My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life-
devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [ahaà
brahmäsmi]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.

SB 4.24.55
taà durärädhyam ärädhya
satäm api duräpayä

82
ekänta-bhaktyä ko väïchet
päda-mülaà vinä bahiù

tam—unto You; durärädhyam—very difficult to worship; ärädhya—having worshiped; satäm api—even for the most
exalted persons; duräpayä—very difficult to attain; ekänta—pure; bhaktyä—by devotional service; kaù—who is that man;
väïchet—should desire; päda-mülam—lotus feet; vinä—without; bahiù—outsiders.

My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can
satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life?

SB 4.24.56
yatra nirviñöam araëaà
kåtänto näbhimanyate
viçvaà vidhvaàsayan vérya-
çaurya-visphürjita-bhruvä

yatra—wherein; nirviñöam araëam—a completely surrendered soul; kåta-antaù—invincible time; na abhimanyate—does

not go to attack; viçvam—the entire universe; vidhvaàsayan—by vanquishing; vérya—prowess; çaurya—influence;
visphürjita—simply by expansion; bhruvä—of the eyebrows.

Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe.
However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

SB 4.24.57
kñaëärdhenäpi tulaye
na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya
martyänäà kim utäçiñaù

kñaëa-ardhena—by half a moment; api—even; tulaye—compare; na—never; svargam—heavenly planets; na—neither;

apunaù-bhavam—merging into the Supreme; bhagavat—the Supreme Personality of Godhead; saìgi—associate; saìgasya
—one who takes advantage of associating; martyänäm—of the conditioned soul; kim uta—what is there; äçiñaù—
blessings.

If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the
results of karma or jïäna. What interest then can he have in the benedictions of the demigods, who are subject to the laws
of birth and death?

SB 4.24.58
athänaghäìghres tava kérti-térthayor
antar-bahiù-snäna-vidhüta-päpmanäm
bhüteñv anukroça-susattva-çélinäà
syät saìgamo 'nugraha eña nas tava

atha—therefore; anagha-aìghreù—of my Lord, whose lotus feet destroy all inauspiciousness; tava—Your; kérti—
glorification; térthayoù—the holy Ganges water; antaù—within; bahiù—and outside; snäna—taking bath; vidhüta—
washed; päpmanäm—contaminated state of mind; bhüteñu—unto the ordinary living beings; anukroça—benediction or
mercy; su-sattva—completely in goodness; çélinäm—of those who possess such characteristics; syät—let there be;
saìgamaù—association; anugrahaù—mercy; eñaù—this; naù—unto us; tava—Your.

My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I
therefore beg Your Lordship to bless me by the association of Your devotees, who are completely purified by worshiping
Your lotus feet and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me
to associate with such devotees.

83
SB 4.24.59
na yasya cittaà bahir-artha-vibhramaà
tamo-guhäyäà ca viçuddham äviçat
yad-bhakti-yogänugåhétam aïjasä
munir vicañöe nanu tatra te gatim

na—never; yasya—whose; cittam—heart; bahiù—external; artha—interest; vibhramam—bewildered; tamaù—darkness;

guhäyäm—in the hole; ca—also; viçuddham—purified; äviçat—entered; yat—that; bhakti-yoga—devotional service;
anugåhétam—being favored by; aïjasä—happily; muniù—the thoughtful; vicañöe—sees; nanu—however; tatra—there; te
—Your; gatim—activities.

The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by
Bhaktidevé does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed
of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities,
etc.

SB 4.24.60
yatredaà vyajyate viçvaà
viçvasminn avabhäti yat
tat tvaà brahma paraà jyotir
äkäçam iva viståtam

yatra—where; idam—this; vyajyate—manifested; viçvam—the universe; viçvasmin—in the cosmic manifestation;

avabhäti—is manifested; yat—that; tat—that; tvam—You; brahma—the impersonal Brahman; param—transcendental;
jyotiù—effulgence; äkäçam—sky; iva—like; viståtam—spread.

My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman,
which spreads throughout the universe and in which the entire universe is manifested, is You.

SB 4.24.61
yo mäyayedaà puru-rüpayäsåjad
bibharti bhüyaù kñapayaty avikriyaù
yad-bheda-buddhiù sad ivätma-duùsthayä
tvam ätma-tantraà bhagavan pratémahi

yaù—one who; mäyayä—by His energy; idam—this; puru—manifold; rüpayä—manifestation; asåjat—created; bibharti—
maintains; bhüyaù—again; kñapayati—annihilates; avikriyaù—without being altered; yat—that; bheda-buddhiù—sense
of differentiation; sat—eternal; iva—like; ätma-duùsthayä—giving trouble to oneself; tvam—unto You; ätma-tantram—
fully self-independent; bhagavan—O Lord, Supreme Personality of Godhead; pratémahi—I can understand.

My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You
have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately
annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them,
and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always
independent, and I can clearly see this fact.

SB 4.24.62
kriyä-kaläpair idam eva yoginaù
çraddhänvitäù sädhu yajanti siddhaye
bhütendriyäntaù-karaëopalakñitaà
vede ca tantre ca ta eva kovidäù

84
kriyä—activities; kaläpaiù—by processes; idam—this; eva—certainly; yoginaù—transcendentalists; çraddhä-anvitäù—
with faith and conviction; sädhu—properly; yajanti—worship; siddhaye—for perfection; bhüta—the material energy;
indriya—senses; antaù-karaëa—heart; upalakñitam—symptomized by; vede—in the Vedas; ca—also; tantre—in the
corollaries of the Vedas; ca—also; te—Your Lordship; eva—certainly; kovidäù—those who are experts.

My dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is
material) and the Paramätmä, Your partial expansion, who is the director of everything. Yogis other than the devotees—
namely the karma-yogé and jïäna-yogé—worship You by their respective actions in their respective positions. It is stated
both in the Vedas and in the çästras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are
to be worshiped. That is the expert version of all the Vedas.

SB 4.24.63
tvam eka ädyaù puruñaù supta-çaktis
tayä rajaù-sattva-tamo vibhidyate
mahän ahaà khaà marud agni-vär-dharäù
surarñayo bhüta-gaëä idaà yataù

tvam—Your Lordship; ekaù—one; ädyaù—the original; puruñaù—person; supta—dormant; çaktiù—energy; tayä—by

which; rajaù—the passion energy; sattva—goodness; tamaù—ignorance; vibhidyate—is diversified; mahän—the total
material energy; aham—egotism; kham—the sky; marut—the air; agni—fire; väù—water; dharäù—earth; sura-åñayaù—
the demigods and the great sages; bhüta-gaëäù—the living entities; idam—all this; yataù—from whom.

My dear Lord, You are the only Supreme Person, the cause of all causes. Before the creation of this material world, Your
material energy remains in a dormant condition. When Your material energy is agitated, the three qualities—namely
goodness, passion and ignorance—act, and as a result the total material energy—egotism, ether, air, fire, water, earth and
all the various demigods and saintly persons—becomes manifest. Thus the material world is created.

SB 4.24.64
såñöaà sva-çaktyedam anupraviñöaç
catur-vidhaà puram ätmäàçakena
atho vidus taà puruñaà santam antar
bhuìkte håñékair madhu sära-ghaà yaù

såñöam—in the creation; sva-çaktyä—by Your own potency; idam—this cosmic manifestation; anupraviñöaù—entering
afterward; catuù-vidham—four kinds of; puram—bodies; ätma-aàçakena—by Your own part and parcel; atho—therefore;
viduù—know; tam—him; puruñam—the enjoyer; santam—existing; antaù—within; bhuìkte—enjoys; håñékaiù—by the
senses; madhu—sweetness; sära-gham—honey; yaù—one who.

My dear Lord, after creating by Your own potencies, You enter within the creation in four kinds of forms. Being within
the hearts of the living entities, You know them and know how they are enjoying their senses. The so-called happiness of
this material creation is exactly like the bees' enjoyment of honey after it has been collected in the honeycomb.

SB 4.24.65
sa eña lokän aticaëòa-vego
vikarñasi tvaà khalu käla-yänaù
bhütäni bhütair anumeya-tattvo
ghanävalér väyur iväviñahyaù

saù—that; eñaù—this; lokän—all the planetary systems; ati—very much; caëòa-vegaù—the great force; vikarñasi—
destroys; tvam—Your Lordship; khalu—however; käla-yänaù—in due course of time; bhütäni—all living entities;
bhütaiù—by other living entities; anumeya-tattvaù—the Absolute Truth can be guessed; ghana-ävaléù—the clouds; väyuù
—air; iva—like; aviñahyaù—unbearable.

85
My dear Lord, Your absolute authority cannot be directly experienced, but one can guess by seeing the activities of the
world that everything is being destroyed in due course of time. The force of time is very strong, and everything is being
destroyed by something else—just as one animal is being eaten by another animal. Time scatters everything, exactly as
the wind scatters clouds in the sky.

SB 4.24.66
pramattam uccair iti kåtya-cintayä
pravåddha-lobhaà viñayeñu lälasam
tvam apramattaù sahasäbhipadyase
kñul-lelihäno 'hir iväkhum antakaù

pramattam—persons who are mad; uccaiù—loudly; iti—thus; kåtya—to be done; cintayä—by such desire; pravåddha—
very much advanced; lobham—greed; viñayeñu—in material enjoyment; lälasam—so desiring; tvam—Your Lordship;
apramattaù—completely in transcendence; sahasä—all of a sudden; abhipadyase—seizes them; kñut—hungry; lelihänaù
—by the greedy tongue; ahiù—snake; iva—like; äkhum—mouse; antakaù—destroyer.

My dear Lord, all living entities within this material world are mad after planning for things, and they are always busy
with a desire to do this or that. This is due to uncontrollable greed. The greed for material enjoyment is always existing in
the living entity, but Your Lordship is always alert, and in due course of time You strike him, just as a snake seizes a
mouse and very easily swallows him.

SB 4.24.67
kas tvat-padäbjaà vijahäti paëòito
yas te 'vamäna-vyayamäna-ketanaù
viçaìkayäsmad-gurur arcati sma yad
vinopapattià manavaç caturdaça

kaù—who; tvat—Your; pada-abjam—lotus feet; vijahäti—avoids; paëòitaù—learned; yaù—who; te—unto You; avamäna
—deriding; vyayamäna—decreasing; ketanaù—this body; viçaìkayä—without any doubt; asmat—our; guruù—spiritual
master, father; arcati—worships; sma—in the past; yat—that; vinä—without; upapattim—agitation; manavaù—the
Manus; catuù-daça—fourteen.

My dear Lord, any learned person knows that unless he worships You, his entire life is spoiled. Knowing this, how could
he give up worshiping Your lotus feet? Even our father and spiritual master, Lord Brahmä, unhesitatingly worshiped You,
and the fourteen Manus followed in his footsteps.

SB 4.24.68
atha tvam asi no brahman
paramätman vipaçcitäm
viçvaà rudra-bhaya-dhvastam
akutaçcid-bhayä gatiù

atha—therefore; tvam—You, my Lord; asi—are; naù—our; brahman—O Supreme Brahman; parama-ätman—O

Supersoul; vipaçcitäm—for the learned wise men; viçvam—the whole universe; rudra-bhaya—being afraid of Rudra;
dhvastam—annihilated; akutaçcit-bhayä—undoubtedly fearless; gatiù—destination.

My dear Lord, all actually learned persons know You as the Supreme Brahman and the Supersoul. Although the entire
universe is afraid of Lord Rudra, who ultimately annihilates everything, for the learned devotees You are the fearless
destination of all.

SB 4.24.69
idaà japata bhadraà vo
viçuddhä nåpa-nandanäù
sva-dharmam anutiñöhanto

86
bhagavaty arpitäçayäù

idam—this; japata—while chanting; bhadram—all auspiciousness; vaù—all of you; viçuddhäù—purified; nåpa-nandanäù

—the sons of the King; sva-dharmam—one's occupational duties; anutiñöhantaù—executing; bhagavati—unto the
Supreme Personality of Godhead; arpita—given up; äçayäù—possessing all kinds of faithfulness.

My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing
your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with
you.

SB 4.24.70
tam evätmänam ätma-sthaà
sarva-bhüteñv avasthitam
püjayadhvaà gåëantaç ca
dhyäyantaç cäsakåd dharim

tam—unto Him; eva—certainly; ätmänam—the Supreme Soul; ätma-stham—within your hearts; sarva—all; bhüteñu—in
every living being; avasthitam—situated; püjayadhvam—just worship Him; gåëantaù ca—always chanting; dhyäyantaù ca
—always meditating upon; asakåt—continuously; harim—the Supreme Personality of Godhead.

Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within
your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.

SB 4.24.71
yogädeçam upäsädya
dhärayanto muni-vratäù
samähita-dhiyaù sarva
etad abhyasatädåtäù

yoga-ädeçam—this instruction of bhakti-yoga; upäsädya—constantly reading; dhärayantaù—and taking within the heart;
muni-vratäù—just take the vow of the great sages, the vow of silence; samähita—always fixed in the mind; dhiyaù—with
intelligence; sarve—all of you; etat—this; abhyasata—practice; ädåtäù—with great reverence.

My dear princes, in the form of a prayer I have delineated the yoga system of chanting the holy name. All of you should
take this important stotra within your minds and promise to keep it in order to become great sages. By acting silently like
a great sage and by giving attention and reverence, you should practice this method.

SB 4.24.72
idam äha puräsmäkaà
bhagavän viçvasåk-patiù
bhågv-ädénäm ätmajänäà
sisåkñuù saàsisåkñatäm

idam—this; äha—said; purä—formerly; asmäkam—unto us; bhagavän—the lord; viçva-såk—the creators of the universe;
patiù—master; bhågu-ädénäm—of the great sages headed by Bhågu; ätmajänäm—of his sons; sisåkñuù—desirous of
creating; saàsisåkñatäm—who are in charge of creation.

This prayer was first spoken to us by Lord Brahmä, the master of all creators. The creators, headed by Bhågu, were
instructed in these prayers because they wanted to create.

SB 4.24.73
te vayaà noditäù sarve
prajä-sarge prajeçvaräù
anena dhvasta-tamasaù

87
sisåkñmo vividhäù prajäù

te—by him; vayam—all of us; noditäù—ordered; sarve—all; prajä-sarge—at the time of creating population; prajä-
éçvaräù—the controllers of all living entities; anena—by this; dhvasta-tamasaù—being freed from all kinds of ignorance;
sisåkñmaù—we created; vividhäù—various kinds of; prajäù—living entities.

When all the Prajäpatis were ordered to create by Lord Brahmä, we chanted these prayers in praise of the Supreme
Personality of Godhead and became completely free from all ignorance. Thus we were able to create different types of
living entities.

SB 4.24.74
athedaà nityadä yukto
japann avahitaù pumän
aciräc chreya äpnoti
väsudeva-paräyaëaù

atha—thus; idam—this; nityadä—regularly; yuktaù—with great attention; japan—by murmuring; avahitaù—fully

attentive; pumän—a person; acirät—without delay; çreyaù—auspiciousness; äpnoti—achieves; väsudeva-paräyaëaù—one
who is a devotee of Lord Kåñëa.

A devotee of Lord Kåñëa whose mind is always absorbed in Him, who with great attention and reverence chants this
stotra [prayer], will achieve the greatest perfection of life without delay.

SB 4.24.75
çreyasäm iha sarveñäà
jïänaà niùçreyasaà param
sukhaà tarati duñpäraà
jïäna-naur vyasanärëavam

çreyasäm—of all benedictions; iha—in this world; sarveñäm—of every person; jïänam—knowledge; niùçreyasam—the
supreme benefit; param—transcendental; sukham—happiness; tarati—crosses over; duñpäram—insurmountable; jïäna—
knowledge; nauù—boat; vyasana—danger; arëavam—the ocean.

In this material world there are different types of achievement, but of all of them the achievement of knowledge is
considered to be the highest because one can cross the ocean of nescience only on the boat of knowledge. Otherwise the
ocean is impassable.

SB 4.24.76
ya imaà çraddhayä yukto
mad-gétaà bhagavat-stavam
adhéyäno durärädhyaà
harim ärädhayaty asau

yaù—anyone; imam—this; çraddhayä—with great faith; yuktaù—devoutly attached; mat-gétam—the song composed by
me or sung by me; bhagavat-stavam—a prayer offered to the Supreme Personality of Godhead; adhéyänaù—by regular
study; durärädhyam—very difficult to worship; harim—the Supreme Personality of Godhead; ärädhayati—he can,
however, worship Him; asau—such a person.

Although rendering devotional service to the Supreme Personality of Godhead and worshiping Him are very difficult, if
one vibrates or simply reads this stotra [prayer] composed and sung by me, he will very easily be able to invoke the mercy
of the Supreme Personality of Godhead.

SB 4.24.77
vindate puruño 'muñmäd

88
yad yad icchaty asatvaram
mad-géta-gétät suprétäc
chreyasäm eka-vallabhät

vindate—achieves; puruñaù—a devotee; amuñmät—from the Personality of Godhead; yat yat—that which; icchati—
desires; asatvaram—being fixed; mat-géta—sung by me; gétät—by the song; su-prétät—from the Lord, who is very
pleased; çreyasäm—of all benediction; eka—one; vallabhät—from the dearmost.

The Supreme Personality of Godhead is the dearmost objective of all auspicious benedictions. A human being who sings
this song sung by me can please the Supreme Personality of Godhead. Such a devotee, being fixed in the Lord's
devotional service, can acquire whatever he wants from the Supreme Lord.

SB 4.24.78
idaà yaù kalya utthäya
präïjaliù çraddhayänvitaù
çåëuyäc chrävayen martyo
mucyate karma-bandhanaiù

idam—this prayer; yaù—a devotee who; kalye—early in the morning; utthäya—after getting up from bed; präïjaliù—with
folded hands; çraddhayä—with faith and devotion; anvitaù—thus being absorbed; çåëuyät—personally chants and hears;
çrävayet—and gets others to hear; martyaù—such a human being; mucyate—becomes freed; karma-bandhanaiù—from all
kinds of actions resulting from fruitive activities.

A devotee who rises early in the morning and with folded hands chants these prayers sung by Lord Çiva and gives facility
to others to hear them certainly becomes free from all bondage to fruitive activities.

89
 The Pracetäs glorifying Çré Hari
SB 4.30.22
pracetasa ücuù
namo namaù kleça-vinäçanäya
nirüpitodära-guëähvayäya
mano-vaco-vega-puro-javäya
sarväkña-märgair agatädhvane namaù

pracetasaù ücuù—the Pracetäs said; namaù—obeisances; namaù—obeisances; kleça—material distress; vinäçanäya—

unto one who destroys; nirüpita—settled; udära—magnanimous; guëa—qualities; ähvayäya—whose name; manaù—of
the mind; vacaù—of speech; vega—the speed; puraù—before; javäya—whose speed; sarva-akña—of all material senses;
märgaiù—by the paths; agata—not perceivable; adhvane—whose course; namaù—we offer our respects.

The Pracetäs spoke as follows: Dear Lord, You relieve all kinds of material distress. Your magnanimous transcendental
qualities and holy name are all-auspicious. This conclusion is already settled. You can go faster than the speed of mind
and words. You cannot be perceived by material senses. We therefore offer You respectful obeisances again and again.

SB 4.30.23
çuddhäya çäntäya namaù sva-niñöhayä
manasy apärthaà vilasad-dvayäya
namo jagat-sthäna-layodayeñu
gåhéta-mäyä-guëa-vigrahäya

çuddhäya—unto the unadulterated; çäntäya—unto the most peaceful; namaù—we offer our obeisances; sva-niñöhayä—by
being situated in one's position; manasi—in the mind; apärtham—without any meaning; vilasat—appearing; dvayäya—in
whom the dual world; namaù—obeisances; jagat—of the cosmic manifestation; sthäna—maintenance; laya—annihilation;
udayeñu—and for creation; gåhéta—accepted; mäyä—material; guëa—of the modes of nature; vigrahäya—the forms.

Dear Lord, we beg to offer our obeisances unto You. When the mind is fixed upon You, the world of duality, although a
place for material enjoyment, appears meaningless. Your transcendental form is full of transcendental bliss. We therefore
offer our respects unto You. Your appearances as Lord Brahmä, Lord Viñëu and Lord Çiva are meant for the purpose of
creating, maintaining and annihilating this cosmic manifestation.

SB 4.30.24
namo viçuddha-sattväya
haraye hari-medhase
väsudeväya kåñëäya
prabhave sarva-sätvatäm

namaù—obeisances; viçuddha-sattväya—unto You, whose existence is free from all material influence; haraye—who
takes away all miserable conditions of devotees; hari-medhase—whose brain works only for the deliverance of the
conditioned soul; väsudeväya—the all-pervading Supreme Personality of Godhead; kåñëäya—unto Kåñëa; prabhave—
who increases the influence; sarva-sätvatäm—of all kinds of devotees.

Dear Lord, we offer our respectful obeisances unto You because Your existence is completely independent of all material
influences. Your Lordship always takes away the devotee's miserable conditions, for Your brain plans how to do so. You
live everywhere as Paramätmä; therefore You are known as Väsudeva. You also accept Vasudeva as Your father, and You
are celebrated by the name Kåñëa. You are so kind that You always increase the influence of all kinds of devotees.

SB 4.30.25
namaù kamala-näbhäya
namaù kamala-mäline
namaù kamala-pädäya
90
namas te kamalekñaëa

namaù—we offer our respectful obeisances; kamala-näbhäya—unto the Supreme Personality of Godhead, from whose
abdomen the original lotus flower originated; namaù—obeisances; kamala-mäline—who is always decorated with a
garland of lotus flowers; namaù—obeisances; kamala-pädäya—whose feet are as beautiful and fragrant as the lotus
flower; namaù te—obeisances unto You; kamala-ékñaëa—whose eyes are exactly like the petals of the lotus flower.

Dear Lord, we offer our respectful obeisances unto You because from Your abdomen sprouts the lotus flower, the origin
of all living entities. You are always decorated with a lotus garland, and Your feet resemble the lotus flower with all its
fragrance. Your eyes are also like the petals of a lotus flower. Therefore we always offer our respectful obeisances unto
You.

SB 4.30.26
namaù kamala-kiïjalka-
piçaìgämala-väsase
sarva-bhüta-niväsäya
namo 'yuìkñmahi säkñiëe

namaù—obeisances; kamala-kiïjalka—like the saffron in a lotus flower; piçaìga—yellowish; amala—spotless; väsase—

unto Him whose garment; sarva-bhüta—of all living entities; niväsäya—the shelter; namaù—obeisances; ayuìkñmahi—let
us offer; säkñiëe—unto the supreme witness.

Dear Lord, the garment You have put on is yellowish in color, like the saffron of a lotus flower, but it is not made of
anything material. Since You live in everyone's heart, You are the direct witness of all the activities of all living entities.
We offer our respectful obeisances unto You again and again.

SB 4.30.27
rüpaà bhagavatä tv etad
açeña-kleça-saìkñayam
äviñkåtaà naù kliñöänäà
kim anyad anukampitam

rüpam—form; bhagavatä—by Your Lordship; tu—but; etat—this; açeña—unlimited; kleça—miseries; saìkñayam—

which dissipates; äviñkåtam—revealed; naù—of us; kliñöänäm—who are suffering from material conditions; kim anyat—
what to speak of; anukampitam—those to whom You are always favorably disposed.

Dear Lord, we conditioned souls are always covered by ignorance in the bodily conception of life. We therefore always
prefer the miserable conditions of material existence. To deliver us from these miserable conditions, You have advented
Yourself in this transcendental form. This is evidence of Your unlimited causeless mercy upon those of us who are
suffering in this way. What, then, to speak of the devotees to whom You are always so favorably disposed?

SB 4.30.28
etävat tvaà hi vibhubhir
bhävyaà déneñu vatsalaiù
yad anusmaryate käle
sva-buddhyäbhadra-randhana

etävat—thus; tvam—Your Lordship; hi—certainly; vibhubhiù—by expansions; bhävyam—to be conceived; déneñu—

unto the humble devotees; vatsalaiù—compassionate; yat—which; anusmaryate—is always remembered; käle—in due
course of time; sva-buddhyä—by one's devotional service; abhadra-randhana—O killer of all inauspiciousness.

Dear Lord, You are the killer of all inauspicious things. You are compassionate upon Your poor devotees through the
expansion of Your arcä-vigraha. You should certainly think of us as Your eternal servants.

91
SB 4.30.29
yenopaçäntir bhütänäà
kñullakänäm apéhatäm
antarhito 'ntar-hådaye
kasmän no veda näçiñaù

yena—by which process; upaçäntiù—satisfaction of all desires; bhütänäm—of the living entities; kñullakänäm—very
much fallen; api—although; éhatäm—desiring many things; antarhitaù—hidden; antaù-hådaye—in the core of the heart;
kasmät—why; naù—our; veda—He knows; na—not; äçiñaù—desires.

When the Lord, out of His natural compassion, thinks of His devotee, by that process only are all desires of the neophyte
devotee fulfilled. The Lord is situated in every living entity's heart, although the living entity may be very insignificant.
The Lord knows everything about the living entity, including all his desires. Although we are very insignificant, why
should the Lord not know our desires?

SB 4.30.30
asäv eva varo 'smäkam
épsito jagataù pate
prasanno bhagavän yeñäm
apavarga-gurur gatiù

asau—that; eva—certainly; varaù—benediction; asmäkam—our; épsitaù—desired; jagataù—of the universe; pate—O

Lord; prasannaù—satisfied; bhagavän—the Supreme Personality of Godhead; yeñäm—with whom; apavarga—of
transcendental loving service; guruù—the teacher; gatiù—the ultimate goal of life.

O Lord of the universe, You are the actual teacher of the science of devotional service. We are satisfied that Your
Lordship is the ultimate goal of our lives, and we pray that You will be satisfied with us. That is our benediction. We do
not desire anything other than Your full satisfaction.

SB 4.30.31
varaà våëémahe 'thäpi
nätha tvat parataù parät
na hy antas tvad-vibhüténäà
so 'nanta iti géyase

varam—benediction; våëémahe—we shall pray for; atha api—therefore; nätha—O Lord; tvat—from You; parataù parät—
beyond the transcendence; na—not; hi—certainly; antaù—end; tvat—Your; vibhüténäm—of opulences; saù—You;
anantaù—unlimited; iti—thus; géyase—are celebrated.

Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and
because there is no end to Your opulences. Consequently, You are celebrated by the name Ananta.

SB 4.30.32
pärijäte 'ïjasä labdhe
säraìgo 'nyan na sevate
tvad-aìghri-mülam äsädya
säkñät kià kià våëémahi

pärijäte—the celestial tree known as pärijäta; aïjasä—completely; labdhe—having achieved; säraìgaù—a bee; anyat—
other; na sevate—does not resort to; tvat-aìghri—Your lotus feet; mülam—the root of everything; äsädya—having
approached; säkñät—directly; kim—what; kim—what; våëémahi—may we ask.

92
Dear Lord, when the bee approaches the celestial tree called the pärijäta, it certainly does not leave the tree, because there
is no need for such action. Similarly, when we have approached Your lotus feet and taken shelter of them, what further
benediction may we ask of You?

SB 4.30.33
yävat te mäyayä spåñöä
bhramäma iha karmabhiù
tävad bhavat-prasaìgänäà
saìgaù syän no bhave bhave

yävat—as long as; te—Your; mäyayä—by the illusory energy; spåñöäù—contaminated; bhramämaù—we wander; iha—
in this material world; karmabhiù—by the reaction of fruitive activities; tävat—so long; bhavat-prasaìgänäm—of Your
loving devotees; saìgaù—association; syät—let there be; naù—our; bhave bhave—in every species of life.

Dear Lord, as long as we have to remain within this material world due to our material contamination and wander from
one type of body to another and from one planet to another, we pray that we may associate with those who are engaged in
discussing Your pastimes. We pray for this benediction life after life, in different bodily forms and on different planets.

SB 4.30.34
tulayäma lavenäpi
na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya
martyänäà kim utäçiñaù

tulayäma—we compare; lavena—with a moment; api—even; na—not; svargam—attainment of the heavenly planets; na
—not; apunaù-bhavam—merging into the Brahman effulgence; bhagavat—of the Supreme Personality of Godhead; saìgi
—with associates; saìgasya—of association; martyänäm—of persons who are destined to die; kim uta—how much less;
äçiñaù—benedictions.

Even a moment's association with a pure devotee cannot be compared to being transferred to heavenly planets or even
merging into the Brahman effulgence in complete liberation. For living entities who are destined to give up the body and
die, association with pure devotees is the highest benediction.

SB 4.30.35
yatreòyante kathä måñöäs
tåñëäyäù praçamo yataù
nirvairaà yatra bhüteñu
nodvego yatra kaçcana

yatra—where; éòyante—are worshiped or discussed; kathäù—words; måñöäù—pure; tåñëäyäù—of material hankerings;

praçamaù—satisfaction; yataù—by which; nirvairam—nonenviousness; yatra—where; bhüteñu—among living entities;
na—not; udvegaù—fear; yatra—where; kaçcana—any.

Whenever pure topics of the transcendental world are discussed, the members of the audience forget all kinds of material
hankerings, at least for the time being. Not only that, but they are no longer envious of one another, nor do they suffer
from anxiety or fear.

SB 4.30.36
yatra näräyaëaù säkñäd
bhagavän nyäsinäà gatiù
saàstüyate sat-kathäsu
mukta-saìgaiù punaù punaù

93
yatra—where; näräyaëaù—Lord Näräyaëa; säkñät—directly; bhagavän—the Supreme Personality of Godhead; nyäsinäm
—of persons in the renounced order of life; gatiù—the ultimate goal; saàstüyate—is worshiped; sat-kathäsu—by
discussing the transcendental vibration; mukta-saìgaiù—by those who are liberated from material contamination; punaù
punaù—again and again.

The Supreme Lord, Näräyaëa, is present among devotees who are engaged in hearing and chanting the holy name of the
Supreme Personality of Godhead. Lord Näräyaëa is the ultimate goal of sannyäsés, those in the renounced order of life,
and Näräyaëa is worshiped through this saìkértana movement by those who are liberated from material contamination.
Indeed, they recite the holy name again and again.

SB 4.30.37
teñäà vicaratäà padbhyäà
térthänäà pävanecchayä
bhétasya kià na roceta
tävakänäà samägamaù

teñäm—of them; vicaratäm—who travel; padbhyäm—by their feet; térthänäm—the holy places; pävana-icchayä—with a
desire to purify; bhétasya—to the materialistic person who is always fearful; kim—why; na—not; roceta—becomes
pleasing; tävakänäm—of Your devotees; samägamaù—meeting.

Dear Lord, Your personal associates, devotees, wander all over the world to purify even the holy places of pilgrimage. Is
not such activity pleasing to those who are actually afraid of material existence?

SB 4.30.38
vayaà tu säkñäd bhagavan bhavasya
priyasya sakhyuù kñaëa-saìgamena
suduçcikitsyasya bhavasya måtyor
bhiñaktamaà tvädya gatià gatäù sma

vayam—we; tu—then; säkñät—directly; bhagavan—O Lord; bhavasya—of Lord Çiva; priyasya—very dear; sakhyuù—
Your friend; kñaëa—for a moment; saìgamena—by association; suduçcikitsyasya—very difficult to cure; bhavasya—of
material existence; måtyoù—of death; bhiñak-tamam—the most expert physician; tvä—You; adya—today; gatim—
destination; gatäù—have achieved; sma—certainly.

Dear Lord, by virtue of a moment's association with Lord Çiva, who is very dear to You and who is Your most intimate
friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable disease of
material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet.

SB 4.30.39-40
yan naù svadhétaà guravaù prasäditä
vipräç ca våddhäç ca sad-änuvåttyä
äryä natäù suhådo bhrätaraç ca
sarväëi bhütäny anasüyayaiva
yan naù sutaptaà tapa etad éça
nirandhasäà kälam adabhram apsu
sarvaà tad etat puruñasya bhümno
våëémahe te paritoñaëäya

yat—what; naù—by us; svadhétam—studied; guravaù—superior persons, spiritual masters; prasäditäù—satisfied; vipräù
—the brähmaëas; ca—and; våddhäù—those who are elderly; ca—and; sat-änuvåttyä—by our gentle behavior; äryäù—
those who are advanced in spiritual knowledge; natäù—were offered obeisances; su-hådaù—friends; bhrätaraù—brothers;
ca—and; sarväëi—all; bhütäni—living entities; anasüyayä—without envy; eva—certainly; yat—what; naù—of us; su-
taptam—severe; tapaù—penance; etat—this; éça—O Lord; nirandhasäm—without taking any food; kälam—time;
adabhram—for a long duration; apsu—within the water; sarvam—all; tat—that; etat—this; puruñasya—of the Supreme

94
Personality of Godhead; bhümnaù—the most exalted; våëémahe—we want this benediction; te—of You; paritoñaëäya—
for the satisfaction.

Dear Lord, we have studied the Vedas, accepted a spiritual master and offered respect to brähmaëas, advanced devotees
and aged personalities who are spiritually very advanced. We have offered our respects to them, and we have not been
envious of any brother, friends or anyone else. We have also undergone severe austerities within the water and have not
taken food for a long time. All these spiritual assets of ours are simply offered for Your satisfaction. We pray for this
benediction only, and nothing more.

SB 4.30.41
manuù svayambhür bhagavän bhavaç ca
ye 'nye tapo-jïäna-viçuddha-sattväù
adåñöa-pärä api yan-mahimnaù
stuvanty atho tvätma-samaà gåëémaù

manuù—Sväyambhuva Manu; svayambhüù—Lord Brahmä; bhagavän—the most powerful; bhavaù—Lord Çiva; ca—
also; ye—who; anye—others; tapaù—by austerity; jïäna—by knowledge; viçuddha—pure; sattväù—whose existence;
adåñöa-päräù—who cannot see the end; api—although; yat—Your; mahimnaù—of glories; stuvanti—they offer prayers;
atho—therefore; tvä—unto You; ätma-samam—according to capacity; gåëémaù—we offered prayers.

Dear Lord, even great yogés and mystics who are very much advanced by virtue of austerities and knowledge and who
have completely situated themselves in pure existence, as well as great personalities like Manu, Lord Brahmä and Lord
Çiva, cannot fully understand Your glories and potencies. Nonetheless they have offered their prayers according to their
own capacities. In the same way, we, although much lower than these personalities, also offer our prayers according to our
own capability.

SB 4.30.42
namaù samäya çuddhäya
puruñäya paräya ca
väsudeväya sattväya
tubhyaà bhagavate namaù

namaù—we offer our respectful obeisances; samäya—who is equal to everyone; çuddhäya—who is never contaminated
by sinful activities; puruñäya—unto the Supreme Person; paräya—transcendental; ca—also; väsudeväya—living
everywhere; sattväya—who is in the transcendental position; tubhyam—unto You; bhagavate—the Supreme Personality
of Godhead; namaù—obeisances.

Dear Lord, You have no enemies or friends. Therefore You are equal to everyone. You cannot be contaminated by sinful
activities, and Your transcendental form is always beyond the material creation. You are the Supreme Personality of
Godhead because You remain everywhere within all existence. You are consequently known as Väsudeva. We offer You
our respectful obeisances.

95
 The priests glorifying the four armed form Lord Viñëu
appeared before King Näbhi
SB 5.3.4-5
åtvija ücuù
arhasi muhur arhattamärhaëam asmäkam anupathänäà namo nama ity etävat sad-upaçikñitaà ko 'rhati pumän prakåti-guëa-
vyatikara-matir anéça éçvarasya parasya prakåti-puruñayor arväktanäbhir näma-rüpäkåtibhé rüpa-nirüpaëam; sakala-jana-
nikäya-våjina-nirasana-çivatama-pravara-guëa-gaëaika-deça-kathanäd åte.

åtvijaù ücuù—the priests said; arhasi—please (accept); muhuù—again and again; arhat-tama—O most exalted,
worshipable person; arhaëam—offering of worship; asmäkam—of us; anupathänäm—who are Your servants; namaù—
respectful obeisances; namaù—respectful obeisances; iti—thus; etävat—so far; sat—by exalted personalities; upaçikñitam
—instructed; kaù—what; arhati—is able (to make); pumän—man; prakåti—of material nature; guëa—of the modes;
vyatikara—in the transformations; matiù—whose mind (is absorbed); anéçaù—who is most incapable; éçvarasya—of the
Supreme Personality of Godhead; parasya—beyond; prakåti-puruñayoù—the jurisdiction of the three modes of material
nature; arväktanäbhiù—which do not reach up to, or which are of this material world; näma-rüpa-äkåtibhiù—by names,
forms and qualities; rüpa—of Your nature or position; nirüpaëam—ascertainment, perception; sakala—all; jana-nikäya—
of mankind; våjina—sinful actions; nirasana—which wipe out; çivatama—most auspicious; pravara—excellent; guëa-
gaëa—of the transcendental qualities; eka-deça—one part; kathanät—by speaking; åte—except.

The priests began to offer prayers to the Lord, saying: O most worshipable one, we are simply Your servants. Although
You are full in Yourself, please, out of Your causeless mercy, accept a little service from us, Your eternal servants. We
are not actually aware of Your transcendental form, but we can simply offer our respectful obeisances again and again, as
instructed by the Vedic literatures and authorized äcäryas. Materialistic living entities are very much attracted to the
modes of material nature, and therefore they are never perfect, but You are above the jurisdiction of all material
conceptions. Your name, form and qualities are all transcendental and beyond the conception of experimental knowledge.
Indeed, who can conceive of You? In the material world we can perceive only material names and qualities. We have no
other power than to offer our respectful obeisances and prayers unto You, the transcendental person. The chanting of Your
auspicious transcendental qualities will wipe out the sins of all mankind. That is the most auspicious activity for us, and
we can thus partially understand Your supernatural position.

SB 5.3.6
parijanänuräga-viracita-çabala-saàçabda-salila-sita-kisalaya-tulasikä-dürväìkurair api sambhåtayä saparyayä kila parama
parituñyasi.

parijana—by Your servants; anuräga—in great ecstasy; viracita—executed; çabala—with a faltering voice; saàçabda—
with prayers; salila—water; sita-kisalaya—twigs bearing new leaves; tulasikä—tulasé leaves; dürvä-aìkuraiù—and with
newly grown grass; api—also; sambhåtayä—performed; saparyayä—by worship; kila—indeed; parama—O Supreme
Lord; parituñyasi—You become satisfied.

O Supreme Lord, You are full in every respect. You are certainly very satisfied when Your devotees offer You prayers
with faltering voices and in ecstasy bring You tulasé leaves, water, twigs bearing new leaves, and newly grown grass. This
surely makes You satisfied.

SB 5.3.7
athänayäpi na bhavata ijyayoru-bhära-bharayä samucitam artham ihopalabhämahe.

atha—otherwise; anayä—this; api—even; na—not; bhavataù—of Your exalted personality; ijyayä—by performance of
sacrifice; urubhära-bharayä—encumbered by much paraphernalia; samucitam—required; artham—use; iha—here;
upalabhämahe—we can see.

We have engaged in Your worship with many things and have offered sacrifices unto You, but we think that there is no
need for so many arrangements to please Your Lordship.
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SB 5.3.8
ätmana evänusavanam aïjasävyatirekeëa bobhüyamänäçeña-puruñärtha-svarüpasya kintu näthäçiña äçäsänänäm etad
abhisaàrädhana-mätraà bhavitum arhati.

ätmanaù—self-sufficiently; eva—certainly; anusavanam—at every moment; aïjasä—directly; avyatirekeëa—without

stopping; bobhüyamäna—increasing; açeña—unlimitedly; puruña-artha—the goals of life; sva-rüpasya—Your actual
identity; kintu—but; nätha—O Lord; äçiñaù—benedictions for material enjoyment; äçäsänänäm—of us, who are always
desiring; etat—this; abhisaàrädhana—for getting Your mercy; mätram—only; bhavitum arhati—can be.

All of life's goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every
moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are
always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we
may be benedicted by Your Lordship. All these sacrifices are performed for our fruitive results, and they are not actually
needed by You.

SB 5.3.9
tad yathä bäliçänäà svayam ätmanaù çreyaù param aviduñäà parama-parama-puruña prakarña-karuëayä sva-mahimänaà
cäpavargäkhyam upakalpayiñyan svayaà näpacita evetaravad ihopalakñitaù.

tat—that; yathä—as; bäliçänäm—of the fools; svayam—by Yourself; ätmanaù—own; çreyaù—welfare; param—ultimate;
aviduñäm—of persons who do not know; parama-parama-puruña—O Lord of lords; prakarña-karuëayä—by abundant
causeless mercy; sva-mahimänam—Your personal glory; ca—and; apavarga-äkhyam—called apavarga (liberation);
upakalpayiñyan—desiring to give; svayam—personally; na apacitaù—not properly worshiped; eva—although; itara-vat—
like an ordinary person; iha—here; upalakñitaù—(You are) present and seen (by us).

O Lord of lords, we are completely ignorant of the execution of dharma, artha, käma and mokña, the process of liberation,
because we do not actually know the goal of life. You have appeared personally before us like a person soliciting worship,
but actually You are present here just so we can see You. You have come out of Your abundant and causeless mercy in
order to serve our purpose, our interest, and give us the benefit of Your personal glory called apavarga, liberation. You
have come, although You are not properly worshiped by us due to our ignorance.

SB 5.3.10
athäyam eva varo hy arhattama yarhi barhiñi räjarñer varadarñabho bhavän nija-puruñekñaëa-viñaya äsét.

atha—then; ayam—this; eva—certainly; varaù—benediction; hi—indeed; arhat-tama—O most worshipable of the

worshipable; yarhi—because; barhiñi—in the sacrifice; räja-åñeù—of King Näbhi; varada-åñabhaù—the best of the
benefactors; bhavän—Your Lordship; nija-puruña—of Your devotees; ékñaëa-viñayaù—the object of the sight; äsét—has
become.

O most worshipable of all, You are the best of all benefactors, and Your appearance at saintly King Näbhi's sacrificial
arena is meant for our benediction. Because You have been seen by us, You have bestowed upon us the most valuable
benediction.

SB 5.3.11
asaìga-niçita-jïänänala-vidhütäçeña-malänäà bhavat-svabhävänäm ätmärämäëäà munénäm anavarata-pariguëita-guëa-gaëa
parama-maìgaläyana-guëa-gaëa-kathano 'si.

asaìga—by detachment; niçita—strengthened; jïäna—of knowledge; anala—by the fire; vidhüta—removed; açeña—
unlimited; malänäm—whose dirty things; bhavat-svabhävänäm—who have attained Your qualities; ätma-ärämäëäm—
who are self-satisfied; munénäm—of great sages; anavarata—incessantly; pariguëita—recounted; guëa-gaëa—O Lord,
whose spiritual qualities; parama-maìgala—supreme bliss; äyana—produces; guëa-gaëa-kathanaù—He, the chanting of
whose attributes; asi—You are.

97
Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These
sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment
from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel
spiritual bliss in chanting Your attributes, Your personal presence is very rare.

SB 5.3.12
atha kathaïcit skhalana-kñut-patana-jåmbhaëa-duravasthänädiñu vivaçänäà naù smaraëäya jvara-maraëa-daçäyäm api
sakala-kaçmala-nirasanäni tava guëa-kåta-nämadheyäni vacana-gocaräëi bhavantu.

atha—still; kathaïcit—somehow or other; skhalana—stumbling; kñut—hunger; patana—falling down; jåmbhaëa—

yawning; duravasthäna—because of being placed in an undesirable position; ädiñu—and so on; vivaçänäm—unable; naù
—of ourselves; smaraëäya—to remember; jvara-maraëa-daçäyäm—in the case of having a high fever at the time of death;
api—also; sakala—all; kaçmala—sins; nirasanäni—which can dispel; tava—Your; guëa—attributes; kåta—activities;
nämadheyäni—names; vacana-gocaräëi—possible to be uttered; bhavantu—let them become.

Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down,
yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto
You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names,
attributes and activities, which can dispel all the reactions of our sinful lives.

SB 5.3.13
kiïcäyaà räjarñir apatya-kämaù prajäà bhavädåçém äçäsäna éçvaram äçiñäà svargäpavargayor api bhavantam upadhävati
prajäyäm artha-pratyayo dhanadam ivädhanaù phalékaraëam.

kiïca—moreover; ayam—this; räja-åñiù—pious King (Näbhi); apatya-kämaù—desiring offspring; prajäm—a son;

bhavädåçém—exactly like You; äçäsänaù—hoping for; éçvaram—the supreme controller; äçiñäm—of benedictions;
svarga-apavargayoù—of the heavenly planets and liberation; api—although; bhavantam—You; upadhävati—worships;
prajäyäm—children; artha-pratyayaù—regarding as the ultimate goal of life; dhana-dam—unto a person who can give
immense wealth as charity; iva—like; adhanaù—a poor man; phalékaraëam—a little husk.

Dear Lord, here is the great King Näbhi, whose ultimate goal in life is to have a son like You. Your Lordship, his position
is like that of a person approaching a very rich man and begging for a little grain. Mahäräja Näbhi is so desirous of having
a son that he is worshiping You for a son, although You can offer him any exalted position, including elevation to the
heavenly planets or liberation back to Godhead.

SB 5.3.14
ko vä iha te 'paräjito 'paräjitayä mäyayänavasita-padavyänävåta-matir viñaya-viña-rayänävåta-prakåtir anupäsita-mahac-
caraëaù.

kaù vä—who is that person; iha—within this material world; te—of Your Lordship; aparäjitaù—not conquered;
aparäjitayä—by the unconquerable; mäyayä—illusory energy; anavasita-padavya—whose path cannot be ascertained;
anävåta-matiù—whose intelligence is not bewildered; viñaya-viña—of material enjoyment, which is like poison; raya—
by the course; anävåta—not covered; prakåtiù—whose nature; anupäsita—without worshiping; mahat-caraëaù—the lotus
feet of great devotees.

Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his
intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are
like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is
working.

SB 5.3.15
yad u ha väva tava punar adabhra-kartar iha samähütas taträrtha-dhiyäà mandänäà nas tad yad deva-helanaà deva-
devärhasi sämyena sarvän prativoòhum aviduñäm.

98
yat—because; u ha väva—indeed; tava—Your; punaù—again; adabhra-kartaù—O Lord, who performs many activities;
iha—here, in this arena of sacrifice; samähütaù—invited; tatra—therefore; artha-dhiyäm—who aspire to fulfill material
desires; mandänäm—not very intelligent; naù—of us; tat—that; yat—which; deva-helanam—disrespect of the Supreme
Personality of Godhead; deva-deva—Lord of lords; arhasi—please; sämyena—because of Your equipoised position;
sarvän—everything; prativoòhum—tolerate; aviduñäm—of us, who are all ignorant.

O Lord, You perform many wonderful activities. Our only aim was to acquire a son by performing this great sacrifice;
therefore our intelligence is not very sharp. We are not experienced in ascertaining life's goal. By inviting You to this
negligible sacrifice for some material motive, we have certainly committed a great offense at Your lotus feet. Therefore, O
Lord of lords, please excuse our offense because of Your causeless mercy and equal mind.

99
 In Ilävåta-varña, Lord Çiva glorifies Lord Saìkarñaëa
SB 5.17.17
çré-bhagavän uväca
oà namo bhagavate mahä-puruñäya sarva-guëa-saìkhyänäyänantäyävyaktäya nama iti.

çré-bhagavän uväca—the most powerful Lord Çiva says; om namo bhagavate—O Supreme Personality of Godhead, I
offer my respectful obeisances unto You; mahä-puruñäya—who are the Supreme person; sarva-guëa-saìkhyänäya—the
reservoir of all transcendental qualities; anantäya—the unlimited; avyaktäya—not manifested within the material world;
namaù—my respectful obeisances; iti—thus.

The most powerful Lord Çiva says: O Supreme Personality of Godhead, I offer my respectful obeisances unto You in
Your expansion as Lord Saìkarñaëa. You are the reservoir of all transcendental qualities. Although You are unlimited,
You remain unmanifest to the nondevotees.

SB 5.17.18
bhaje bhajanyäraëa-päda-paìkajaà
bhagasya kåtsnasya paraà paräyaëam
bhakteñv alaà bhävita-bhüta-bhävanaà
bhaväpahaà tvä bhava-bhävam éçvaram

bhaje—I worship; bhajanya—O worshipable Lord; araëa-päda-paìkajam—whose lotus feet protect His devotees from all
fearful situations; bhagasya—of opulences; kåtsnasya—of all different varieties (wealth, fame, strength, knowledge,
beauty and renunciation); param—the best; paräyaëam—the ultimate shelter; bhakteñu—to the devotees; alam—beyond
value; bhävita-bhüta-bhävanam—who manifests His different forms for the satisfaction of His devotees; bhava-apaham—
who stops the devotees' repetition of birth and death; tvä—unto You; bhava-bhävam—who is the origin of the material
creation; éçvaram—the Supreme Personality of Godhead.

O my Lord, You are the only worshipable person, for You are the Supreme Personality of Godhead, the reservoir of all
opulences. Your secure lotus feet are the only source of protection for all Your devotees, whom You satisfy by
manifesting Yourself in various forms. O my Lord, You deliver Your devotees from the clutches of material existence.
Nondevotees, however, remain entangled in material existence by Your will. Kindly accept me as Your eternal servant.

SB 5.17.19
na yasya mäyä-guëa-citta-våttibhir
nirékñato hy aëv api dåñöir ajyate
éçe yathä no 'jita-manyu-raàhasäà
kas taà na manyeta jigéñur ätmanaù

na—never; yasya—whose; mäyä—of the illusory energy; guëa—in the qualities; citta—of the heart; våttibhiù—by the
activities (thinking. feeling and willing); nirékñataù—of Him who is glancing; hi—certainly; aëu—slightly; api—even;
dåñöiù—vision; ajyate—is affected; éçe—for the purpose of regulating; yathä—as; naù—of us; ajita—who have not
conquered; manyu—of anger; raàhasäm—the force; kaù—who; tam—unto Him (the Supreme Lord); na—not; manyeta—
would worship; jigéñuù—aspiring to conquer; ätmanaù—the senses.

We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or
repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for
the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who
desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious.

SB 5.17.20
asad-dåço yaù pratibhäti mäyayä
kñébeva madhv-äsava-tämra-locanaù
na näga-vadhvo 'rhaëa éçire hriyä
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yat-pädayoù sparçana-dharñitendriyäù

asat-dåçaù—for a person with polluted vision; yaù—who; pratibhäti—appears; mäyayä—the influence of mäyä; kñébaù
—one who is inebriated or angry; iva—like; madhu—by honey; äsava—and liquor; tämra-locanaù—having eyes reddish
like copper; na—not; näga-vadhvaù—the wives of the serpent demon; arhaëe—in worshiping; éçire—were unable to
proceed; hriyä—because of bashfulness; yat-pädayoù—of whose lotus feet; sparçana—by the touching; dharñita—
agitated; indriyäù—whose senses.

For persons with impure vision, the Supreme Lord's eyes appear like those of someone who indiscriminately drinks
intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their
angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent
demon were agitated by the touch of the Lord's lotus feet, due to shyness they could proceed no further in their worship of
Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not
worship the Supreme Personality of Godhead ?

SB 5.17.21
yam ähur asya sthiti-janma-saàyamaà
tribhir vihénaà yam anantam èñayaù
na veda siddhärtham iva kvacit sthitaà
bhü-maëòalaà mürdha-sahasra-dhämasu

yam—whom; ähuù—they said; asya—of the material world; sthiti—the maintenance; janma—creation; saàyamam—
annihilation; tribhiù—these three; vihénam—without; yam—which; anantam—unlimited; èñayaù—all the great sages; na
—not; veda—feels; siddha-artham—a mustard seed; iva—like; kvacit—where; sthitam—situated; bhü-maëòalam—the
universe; mürdha-sahasra-dhämasu—on the hundreds and thousands of hoods of the Lord.

Lord Çiva continued: All the great sages accept the Lord as the source of creation, maintenance and destruction, although
He actually has nothing to do with these activities. Therefore the Lord is called unlimited. Although the Lord in His
incarnation as Çeña holds all the universes on His hoods, each universe feels no heavier than a mustard seed to Him.
Therefore, what person desiring perfection will not worship the Lord?

SB 5.17.22-23
yasyädya äséd guëa-vigraho mahän
vijïäna-dhiñëyo bhagavän ajaù kila
yat-sambhavo 'haà tri-våtä sva-tejasä
vaikärikaà tämasam aindriyaà såje
ete vayaà yasya vaçe mahätmanaù
sthitäù çakuntä iva sütra-yantritäù
mahän ahaà vaikåta-tämasendriyäù
såjäma sarve yad-anugrahäd idam

yasya—from whom; ädyaù—the beginning; äsét—there was; guëa-vigrahaù—the incarnation of the material qualities;
mahän—the total material energy; vijïäna—of full knowledge; dhiñëyaù—the reservoir; bhagavän—the most powerful;
ajaù—Lord Brahmä; kila—certainly; yat—from whom; sambhavaù—born; aham—I; tri-våtä—having three varieties
according to the three modes of nature; sva-tejasä—by my material strength; vaikärikam—all the demigods; tämasam—
material elements; aindriyam—the senses; såje—I create; ete—all of these; vayam—we; yasya—of whom; vaçe—under
the control; mahä-ätmanaù—great personalities; sthitäù—situated; çakuntäù—vultures; iva—like; sütra-yantritäù—bound
by rope; mahän—the mahat-tattva; aham—I; vaikåta—the demigods; tämasa—the five material elements; indriyäù—
senses; såjämaù—we create; sarve—all of us; yat—of whom; anugrahät—by the mercy; idam—this material world.

From that Supreme Personality of Godhead appears Lord Brahmä, whose body is made from the total material energy, the
reservoir of intelligence predominated by the passionate mode of material nature. From Lord Brahmä, I myself am born as
a representation of false ego known as Rudra. By my own power I create all the other demigods, the five elements and the
senses. Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control

101
are situated all the demigods, material elements and senses, and even Lord Brahmä and I myself, like birds bound by a
rope. Only by the Lord's grace can we create, maintain and annihilate the material world. Therefore I offer my respectful
obeisances unto the Supreme Being.

SB 5.17.24
yan-nirmitäà karhy api karma-parvaëéà
mäyäà jano 'yaà guëa-sarga-mohitaù
na veda nistäraëa-yogam aïjasä
tasmai namas te vilayodayätmane

yat—by whom; nirmitäm—created; karhi api—at any time; karma-parvaëém—which ties the knots of fruitive activity;
mäyäm—the illusory energy; janaù—a person; ayam—this; guëa-sarga-mohitaù—bewildered by the three modes of
material nature; na—not; veda—knows; nistäraëa-yogam—the process of getting out of material entanglement; aïjasä—
soon; tasmai—unto Him (the Supreme); namaù—respectful obeisances; te—unto You; vilaya-udaya-ätmane—in whom
everything is annihilated and from whom everything is again manifested.

The illusory energy of the Supreme Personality of Godhead binds all of us conditioned souls to this material world.
Therefore, without being favored by Him, persons like us cannot understand how to get out of that illusory energy. Let me
offer my respectful obeisances unto the Lord, who is the cause of creation and annihilation.

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 In Bhadräçva-varña, Bhadraçravä glorifies Hayaçérña
(Horse Incarnation)
SB 5.18.2
bhadraçravasa ücuù
oà namo bhagavate dharmäyätma-viçodhanäya nama iti.

bhadraçravasaù ücuù—the ruler Bhadraçravä and his intimate associates said; om—O Lord; namaù—respectful
obeisances; bhagavate—unto the Supreme Personality of Godhead; dharmäya—the source of all religious principles;
ätma-viçodhanäya—who purifies us of material contamination; namaù—our obeisances; iti—thus.

The ruler Bhadraçravä and his intimate associates utter the following prayer: We offer our respectful obeisances unto the
Supreme Personality of Godhead, the reservoir of all religious principles, who cleanses the heart of the conditioned soul in
this material world. Again and again we offer our respectful obeisances unto Him.

SB 5.18.3
aho vicitraà bhagavad-viceñöitaà
ghnantaà jano 'yaà hi miñan na paçyati
dhyäyann asad yarhi vikarma sevituà
nirhåtya putraà pitaraà jijéviñati

aho—alas; vicitram—wonderful; bhagavat-viceñöitam—the pastimes of the Lord; ghnantam—death; janaù—a person;

ayam—this; hi—certainly; miñan—although seeing; na paçyati—does not see; dhyäyan—thinking about; asat—material
happiness; yarhi—because; vikarma—forbidden activities; sevitum—to enjoy; nirhåtya—burning; putram—sons; pitaram
—the father; jijéviñati—desires a long life.

Alas! How wonderful it is that the foolish materialist does not heed the great danger of impending death! He knows that
death will surely come, yet he is nevertheless callous and neglectful. If his father dies, he wants to enjoy his father's
property, and if his son dies, he wants to enjoy his son's possessions as well. In either case, he heedlessly tries to enjoy
material happiness with the acquired money.

SB 5.18.4
vadanti viçvaà kavayaù sma naçvaraà
paçyanti cädhyätmavido vipaçcitaù
tathäpi muhyanti taväja mäyayä
suvismitaà kåtyam ajaà nato 'smi tam

vadanti—they say authoritatively; viçvam—the entire material creation; kavayaù—great learned sages; sma—certainly;
naçvaram—perishable; paçyanti—they see in trance; ca—also; adhyätma-vidaù—who have realized spiritual knowledge;
vipaçcitaù—very learned scholars; tathä api—still; muhyanti—become illusioned; tava—your; aja—O unborn one;
mäyayä—by the illusory energy; su-vismitam—most wonderful; kåtyam—activity; ajam—unto the supreme unborn one;
nataù asmi—I offer my obeisances; tam—unto Him.

O unborn one, learned Vedic scholars who are advanced in spiritual knowledge certainly know that this material world is
perishable, as do other logicians and philosophers. In trance they realize the factual position of this world, and they preach
the truth as well. Yet even they are sometimes bewildered by Your illusory energy. This is Your own wonderful pastime.
Therefore, I can understand that Your illusory energy is very wonderful, and I offer my respectful obeisances unto You.

SB 5.18.5
viçvodbhava-sthäna-nirodha-karma te
hy akartur aìgékåtam apy apävåtaù
yuktaà na citraà tvayi kärya-käraëe
sarvätmani vyatirikte ca vastutaù
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viçva—of the whole universe; udbhava—of the creation; sthäna—of the maintenance; nirodha—of the annihilation;
karma—these activities; te—of You (O dear Lord); hi—indeed; akartuù—aloof; aìgékåtam—still accepted by the Vedic
literature; api—although; apävåtaù—untouched by all these activities; yuktam—befitting; na—not; citram—wonderful;
tvayi—in You; kärya-käraëe—the original cause of all effects; sarva-ätmani—in all respects; vyatirikte—set apart; ca—
also; vastutaù—the original substance.

O Lord, although You are completely detached from the creation, maintenance and annihilation of this material world and
are not directly affected by these activities, they are all attributed to You. We do not wonder at this, for Your
inconceivable energies perfectly qualify You to be the cause of all causes. You are the active principle in everything,
although You are separate from everything. Thus we can realize that everything is happening because of Your
inconceivable energy.

SB 5.18.6
vedän yugänte tamasä tiraskåtän
rasätaläd yo nå-turaìga-vigrahaù
pratyädade vai kavaye 'bhiyäcate
tasmai namas te 'vitathehitäya iti

vedän—the four Vedas; yuga-ante—at the end of the millennium; tamasä—by the demon of ignorance personified;
tiraskåtän—stolen away; rasätalät—from the lowest planetary system (Rasätala); yaù—who (the Supreme Personality of
Godhead); nå-turaìga-vigrahaù—assuming the form of half-horse, half-man; pratyädade—returned; vai—indeed; kavaye
—to the supreme poet (Lord Brahmä); abhiyä-cate—when he asked for them; tasmai—unto Him (the form of Hayagréva);
namaù—my respectful obeisances; te—to You; avitatha-éhitäya—whose resolution never fails; iti—thus.

At the end of the millennium, ignorance personified assumed the form of a demon, stole all the Vedas and took them
down to the planet of Rasätala. The Supreme Lord, however, in His form of Hayagréva retrieved the Vedas and returned
them to Lord Brahmä when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose
determination never fails.

104
 In Hari-varña Lord Nåsiàhadeva is glorified by
Prahläda Mahäräja
SB 5.18.8
oà namo bhagavate narasiàhäya namas tejas-tejase ävir-ävirbhava vajra-nakha vajra-daàñöra karmäçayän randhaya
randhaya tamo grasa grasa oà svähä; abhayam abhayam ätmani bhüyiñöhä oà kñraum.

om—O Lord; namaù—my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; nara-siàhäya—
known as Lord Nåsiàha; namaù—obeisances; tejaù-tejase—the power of all power; äviù-ävirbhava—please be fully
manifest; vajra-nakha—O You who possess nails like thunderbolts; vajra-daàñöra—O You who possess teeth like
thunderbolts; karma-äçayän—demoniac desires to be happy by material activities; randhaya randhaya—kindly vanquish;
tamaù—ignorance in the material world; grasa—kindly drive away; grasa—kindly drive away; om—O my Lord; svähä—
respectful oblations; abhayam—fearlessness; abhayam—fearlessness; ätmani—in my mind; bhüyiñöhäù—may You
appear; om—O Lord; kñraum—the béja, or seed, of mantras offering prayers to Lord Nåsiàha.

I offer my respectful obeisances unto Lord Nåsiàhadeva, the source of all power. O my Lord who possesses nails and
teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please
appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for
existence in this material world.

SB 5.18.9
svasty astu viçvasya khalaù prasédatäà
dhyäyantu bhütäni çivaà mitho dhiyä
manaç ca bhadraà bhajatäd adhokñaje
äveçyatäà no matir apy ahaituké

svasti—auspiciousness; astu—let there be; viçvasya—of the entire universe; khalaù—the envious (almost everyone);
prasédatäm—let them be pacified; dhyäyantu—let them consider; bhütäni—all the living entities; çivam—auspiciousness;
mithaù—mutual; dhiyä—by their intelligence; manaù—the mind; ca—and; bhadram—calmness; bhajatät—let it
experience; adhokñaje—in the Supreme Personality of Godhead, who is beyond the perception of mind. intelligence and
senses; äveçyatäm—let it be absorbed; naù—our; matiù—intelligence; api—indeed; ahaituké—without any motive.

May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities
become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other's welfare.
Therefore let us all engage in the service of the supreme transcendence, Lord Çré Kåñëa, and always remain absorbed in
thought of Him.

SB 5.18.10
mägära-därätmaja-vitta-bandhuñu
saìgo yadi syäd bhagavat-priyeñu naù
yaù präëa-våttyä parituñöa ätmavän
siddhyaty adürän na tathendriya-priyaù

mä—not; agära—house; dära—wife; ätma-ja—children; vitta—bank balance; bandhuñu—among friends and relatives;
saìgaù—association or attachment; yadi—if; syät—there must be; bhagavat-priyeñu—among persons to whom the
Supreme Personality of Godhead is very dear; naù—of us; yaù—anyone who; präëa-våttyä—by the bare necessities of
life; parituñöaù—satisfied; ätma-vän—who has controlled his mind and realized his self; siddhyati—becomes successful;
adürät—very soon; na—not; tathä—so much; indriya-priyaù—a person attached to sense gratification.

My dear Lord, we pray that we may never feel attraction for the prison of family life, consisting of home, wife, children,
friends, bank balance, relatives and so on. If we do have some attachment, let it be for devotees, whose only dear friend is
Kåñëa. A person who is actually self-realized and who has controlled his mind is perfectly satisfied with the bare
105
necessities of life. He does not try to gratify his senses. Such a person quickly advances in Kåñëa consciousness, whereas
others, who are too attached to material things, find advancement very difficult.

SB 5.18.11
yat-saìga-labdhaà nija-vérya-vaibhavaà
térthaà muhuù saàspåçatäà hi mänasam
haraty ajo 'ntaù çrutibhir gato 'ìgajaà
ko vai na seveta mukunda-vikramam

yat—of whom (the devotees); saìga-labdham—achieved by the association; nija-vérya-vaibhavam—whose influence is

uncommon; tértham—holy places like the Ganges; muhuù—repeatedly; saàspåçatäm—of those touching; hi—certainly;
mänasam—the dirty things in the mind; harati—vanquishes; ajaù—the supreme unborn one; antaù—in the core of the
heart; çrutibhiù—by the ears; gataù—entered; aìga-jam—dirty things or infections of the body; kaù—who; vai—indeed;
na—not; seveta—would serve; mukunda-vikramam—the glorious activities of Mukunda, the Supreme Personality of
Godhead.

By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of
His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing
of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the
Lord's powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within
his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily
contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long
time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?

SB 5.18.12
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
manorathenäsati dhävato bahiù

yasya—of whom; asti—there is; bhaktiù—devotional service; bhagavati—to the Supreme Personality of Godhead;
akiïcanä—without any motive; sarvaiù—with all; guëaiù—good qualities; tatra—there (in that person); samäsate—reside;
suräù—all the demigods; harau—unto the Supreme Personality of Godhead; abhaktasya—of a person who is not devoted;
kutaù—where; mahat-guëäù—good qualities; manorathena—by mental speculation; asati—in the temporary material
world; dhävataù—who is running; bahiù—outside.

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body
of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a
person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the
practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own
mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in
such a man?

SB 5.18.13
harir hi säkñäd bhagavän çarériëäm
ätmä jhañäëäm iva toyam épsitam
hitvä mahäàs taà yadi sajjate gåhe
tadä mahattvaà vayasä dampaténäm

hariù—the Lord; hi—certainly; säkñät—directly; bhagavän—the Supreme Personality of Godhead; çarériëäm—of all
living entities who have accepted material bodies; ätmä—the life and soul; jhañäëäm—of the aquatics; iva—like; toyam—
the vast water; épsitam—is desired; hitvä—giving up; mahän—a great personality; tam—Him; yadi—if; sajjate—
becomes attached; gåhe—to household life; tadä—at that time; mahattvam—greatness; vayasä—by age; dam-paténäm—
of the husband and wife.

106
Just as aquatics always desire to remain in the vast mass of water, all conditioned living entities naturally desire to remain
in the vast existence of the Supreme Lord. Therefore if someone very great by material calculations fails to take shelter of
the Supreme Soul but instead becomes attached to material household life, his greatness is like that of a young, low-class
couple. One who is too attached to material life loses all good spiritual qualities.

107
 In Ketumäla-varña, Lord Kämadeva [Pradyumna] is glorified
by Çré Ramädevi
SB 5.18.18
oà hräà hréà hrüà oà namo bhagavate håñékeçäya sarva-guëa-viçeñair vilakñitätmane äküténäà citténäà cetasäà viçeñäëäà
cädhipataye ñoòaça-kaläya cchando-mayäyänna-mayäyämåta-mayäya sarva-mayäya sahase ojase baläya käntäya kämäya
namas te ubhayatra bhüyät.

om—O Lord; hräm hrém hrüm—the seeds of the mantra, chanted for a successful result; om—O Lord; namaù—respectful
obeisances; bhagavate—unto the lotus feet of the Supreme Personality of Godhead; håñékeçäya—unto Håñékeça, the
Lord of the senses; sarva-guëa—with all transcendental qualities; viçeñaiù—with all varieties; vilakñita—particularly
observed; ätmane—unto the soul of all living entities; äküténäm—of all kinds of activity; citténäm—of all kinds of
knowledge; cetasäm—of the functions of the mind, such as determination and mental effort; viçeñäëäm—of their
respective objects; ca—and; adhipataye—unto the master; ñoòaça-kaläya—whose parts are the sixteen original
ingredients of creation (namely the five objects of the senses and the eleven senses, including the mind); chandaù-mayäya
—unto the enjoyer of all ritualistic ceremonies; anna-mayäya—who maintains all living entities by supplying the
necessities of life; amåta-mayäya—who awards eternal life; sarva-mayäya—who is all-pervading; sahase—the powerful;
ojase—who supplies strength to the senses; baläya—who supplies strength to the body; käntäya—the supreme husband or
master of all living entities; kämäya—who supplies all necessities for the devotees; namaù—respectful obeisances; te—
unto You; ubhayatra—always (during both day and night, or both in this life and the next); bhüyät—may there be all good
fortune.

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Håñékeça, the controller of all my
senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only
enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He
supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's
bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities
for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful
obeisances. May He always be favorable toward us in this life and the next.

SB 5.18.19
striyo vratais tvä håñékeçvaraà svato
hy ärädhya loke patim äçäsate 'nyam
täsäà na te vai paripänty apatyaà
priyaà dhanäyüàñi yato 'sva-tanträù

striyaù—all women; vrataiù—by observing fasting and other vows; tvä—you; håñékeçvaram—the Supreme Personality
of Godhead, master of the senses; svataù—of your own accord; hi—certainly; ärädhya—worshiping; loke—in the world;
patim—a husband; äçäsate—ask for; anyam—another; täsäm—of all those women; na—not; te—the husbands; vai—
indeed; paripänti—able to protect; apatyam—the children; priyam—very dear; dhana—the wealth; äyüàñi—or the
duration of life; yataù—because; asva-tanträù—dependent.

My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by
strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. They do
not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or
duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are all subordinate to
You.

SB 5.18.20
sa vai patiù syäd akutobhayaù svayaà
samantataù päti bhayäturaà janam
sa eka evetarathä mitho bhayaà
naivätmaläbhäd adhi manyate param
108
saù—he; vai—indeed; patiù—a husband; syät—would be; akutaù-bhayaù—who is not fearful of anyone; svayam—self-
sufficient; samantataù—entirely; päti—maintains; bhaya-äturam—who is very afraid; janam—a person; saù—therefore
he; ekaù—one; eva—only; itarathä—otherwise; mithaù—from one another; bhayam—fear; na—not; eva—indeed; ätma-
läbhät—than the attainment of You; adhi—greater; manyate—is accepted; param—other thing.

He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a
husband and protector. Therefore, my Lord, you are the only husband, and no one else can claim this position. If you were
not the only husband, You would be afraid of others. Therefore persons learned in all Vedic literature accept only Your
Lordship as everyone's master, and they think no one else a better husband and protector than You.

SB 5.18.21
yä tasya te päda-saroruhärhaëaà
nikämayet säkhila-käma-lampaöä
tad eva räsépsitam épsito 'rcito
yad-bhagna-yäcïä bhagavan pratapyate

yä—a woman who; tasya—of Him; te—of You; päda-saroruha—of the lotus feet; arhaëam—the worship; nikämayet—
fully desires; sä—such a woman; akhila-käma-lampaöä—although maintaining all kinds of material desire; tat—that; eva
—only; räsi—You award; épsitam—some other desired benediction; épsitaù—being looked to for; arcitaù—worshiped;
yat—from which; bhagna-yäcïä—one who desires objects other than Your lotus feet and who thus becomes broken;
bhagavan—O my Lord; pratapyate—is pained.

My dear Lord, You automatically fulfill all the desires of a woman who worships Your lotus feet in pure love. However,
if a woman worships Your lotus feet for a particular purpose, You also quickly fulfill her desires, but in the end she
becomes broken-hearted and laments. Therefore one need not worship Your lotus feet for some material benefit.

SB 5.18.22
mat-präptaye 'jeça-suräsurädayas
tapyanta ugraà tapa aindriye dhiyaù
åte bhavat-päda-paräyaëän na mäà
vindanty ahaà tvad-dhådayä yato 'jita

mat-präptaye—to obtain my mercy; aja—Lord Brahmä; éça—Lord Çiva; sura—the other demigods, headed by King
Indra, Candra and Varuëa; asura-ädayaù—as well as the demons; tapyante—undergo; ugram—severe; tapaù—austerity;
aindriye dhiyaù—whose minds are absorbed in thoughts of superior sense gratification; åte—unless; bhavat-päda-
paräyaëät—one who is wholly and solely engaged in the service of the Supreme Lord's lotus feet; na—not; mäm—me;
vindanti—obtain; aham—I; tvat—in You; hådayäù—whose hearts; yataù—therefore; ajita—O unconquerable one.

O supreme unconquerable Lord, when they become absorbed in thoughts of material enjoyment, Lord Brahmä and Lord
Çiva, as well as other demigods and demons, undergo severe penances and austerities to receive my benedictions. But I do
not favor anyone, however great he may be; unless he is always engaged in the service of Your lotus feet. Because I
always keep You within my heart, I cannot favor anyone but a devotee.

SB 5.18.23
sa tvaà mamäpy acyuta çérñëi vanditaà
karämbujaà yat tvad-adhäyi sätvatäm
bibharñi mäà lakñma vareëya mäyayä
ka éçvarasyehitam ühituà vibhur iti

saù—that; tvam—You; mama—of me; api—also; acyuta—O infallible one; çérñëi—on the head; vanditam—worshiped;
kara-ambujam—Your lotus hand; yat—which; tvat—by You; adhäyi—placed; sätvatäm—on the head of the devotees;
bibharñi—You maintain; mäm—me; lakñma—as an insignia on Your chest; vareëya—O worshipable one; mäyayä—with

109
deceit; kaù—who; éçvarasya—of the supremely powerful controller; éhitam—the desires; ühitum—to understand by
reason and argument; vibhuù—is able; iti—thus.

O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure devotees worship it, and You very
mercifully place Your hand on their heads. I wish that You may also place Your hand on My head, for although You
already bear my insignia of golden streaks on Your chest, I regard this honor as merely a kind of false prestige for me.
You show Your real mercy to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one
can understand Your motives.

110
 In Ramyaka-varña, Vaivasvata Manu glorifies Lord Matsya
(Fish Incarnation)
SB 5.18.25
oà namo bhagavate mukhyatamäya namaù sattväya präëäyaujase sahase baläya mahä-matsyäya nama iti.

om—O my Lord; namaù—respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; mukhya-tamäya
—the first incarnation to appear; namaù—my respectful obeisances; sattväya—unto the pure transcendence; präëäya—the
origin of life; ojase—the source of the potency of the senses; sahase—the origin of all mental power; baläya—the origin
of bodily strength; mahä-matsyäya—unto the gigantic fish incarnation; namaù—respectful obeisances; iti—thus.

I offer my respectful obeisances unto the Supreme Personality of Godhead, who is pure transcendence. He is the origin of
all life, bodily strength, mental power and sensory ability. Known as Matsyävatära, the gigantic fish incarnation, He
appears first among all the incarnations. Again I offer my obeisances unto Him.

SB 5.18.26
antar bahiç cäkhila-loka-pälakair
adåñöa-rüpo vicarasy uru-svanaù
sa éçvaras tvaà ya idaà vaçe 'nayan
nämnä yathä därumayéà naraù striyam

antaù—within; bahiù—without; ca—also; akhila-loka-pälakaiù—by the leaders of the different planets, societies,
kingdoms and so on; adåñöa-rüpaù—not seen; vicarasi—You wander; uru—very great; svanaù—whose sounds (Vedic
mantras); saù—He; éçvaraù—the supreme controller; tvam—You; yaù—who; idam—this; vaçe—under control; anayat—
has brought; nämnä—by different names like brähmaëa, kñatriya, vaiçya and çüdra; yathä—exactly like; därumayém—
made of wood; naraù—a man; striyam—a doll.

My dear Lord, just as a puppeteer controls his dancing dolls and a husband controls his wife, Your Lordship controls all
the living entities in the universe, such as the brähmaëas, kñatriyas, vaiçyas and çüdras. Although You are in everyone's
heart as the supreme witness and commander and are outside everyone as well, the so-called leaders of societies,
communities and countries cannot realize You. Only those who hear the vibration of the Vedic mantras can appreciate
You.

SB 5.18.27
yaà loka-päläù kila matsara-jvarä
hitvä yatanto 'pi påthak sametya ca
pätuà na çekur dvi-padaç catuñ-padaù
sarésåpaà sthäëu yad atra dåçyate

yam—whom (You); loka-päläù—the great leaders of the universe, beginning with Lord Brahmä; kila—what to speak of
others; matsara-jvaräù—who are suffering from the fever of envy; hitvä—leaving aside; yatantaù—endeavoring; api—
although; påthak—separately; sametya—combined; ca—also; pätum—to protect; na—not; çekuù—able; dvi-padaù—two-
legged; catuù-padaù—four-legged; sarésåpam—reptiles; sthäëu—not moving; yat—whatever; atra—within this material
world; dåçyate—is visible.

My Lord, from the great leaders of the universe, such as Lord Brahmä and other demigods, down to the political leaders
of this world, all are envious of Your authority. Without Your help, however, they could neither separately nor
concertedly maintain the innumerable living entities within the universe. You are actually the only maintainer of all
human beings, of animals like cows and asses, and of plants, reptiles, birds, mountains and whatever else is visible within
this material world.

SB 5.18.28
bhavän yugäntärëava ürmi-mälini
111
kñoëém imäm oñadhi-vérudhäà nidhim
mayä sahoru kramate 'ja ojasä
tasmai jagat-präëa-gaëätmane nama iti

bhavän—Your Lordship; yuga-anta-arëave—in the water of devastation at the end of the millennium; ürmi-mälini—
possessing rows of big waves; kñoëém—the planet earth; imäm—this; oñadhi-vérudhäm—of all kinds of herbs and drugs;
nidhim—the storehouse; mayä—me; saha—with; uru—great; kramate—You roamed; aja—O unborn one; ojasä—with
speed; tasmai—unto Him; jagat—of the entire universe; präëa-gaëa-ätmane—the ultimate source of life; namaù—my
respectful obeisances; iti—thus.

O almighty Lord, at the end of the millennium this planet earth, which is the source of all kinds of herbs, drugs and trees,
was inundated by water and drowned beneath the devastating waves. At that time, You protected me along with the earth
and roamed the sea with great speed. O unborn one, You are the actual maintainer of the entire universal creation, and
therefore You are the cause of all living entities. I offer my respectful obeisances unto You.

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 In Hiranmaya-varña, Tortoise Incarnation [Kürma-çaréra] is
glorified by Aryamä
SB 5.18.30
oà namo bhagavate aküpäräya sarva-sattva-guëa-viçeñaëäyänu-palakñita-sthänäya namo varñmaëe namo bhümne namo
namo 'vasthänäya namas te.

om—O my Lord; namaù—respectful obeisances; bhagavate—unto You, the Supreme Personality of Godhead; aküpäräya
—in the form of a tortoise; sarva-sattva-guëa-viçeñaëäya—whose form consists of çuddha-sattva, transcendental
goodness; anupalakñita-sthänäya—unto You, whose position is not discernible; namaù—my respectful obeisances;
varñmaëe—unto You who, although the oldest, are unaffected by time; namaù—my respectful obeisances; bhümne—to
the great one who can go everywhere; namaù namaù—repeated obeisances; avasthänäya—the shelter of everything;
namaù—respectful obeisances; te—unto You.

O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of
all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move
here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You.
Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as
the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.

SB 5.18.31
yad-rüpam etan nija-mäyayärpitam
artha-svarüpaà bahu-rüpa-rüpitam
saìkhyä na yasyästy ayathopalambhanät
tasmai namas te 'vyapadeça-rüpiëe

yat—of whom; rüpam—the form; etat—this; nija-mäyayä arpitam—manifested by Your personal potency; artha-
svarüpam—this entire visible cosmic manifestation; bahu-rüpa-rüpitam—manifested in various forms; saìkhyä—the
measurement; na—not; yasya—of which; asti—there is; ayathä—falsely; upalambhanät—from perceiving; tasmai—unto
Him (the Supreme Lord); namaù—my respectful obeisances; te—unto You; avyapadeça—cannot be ascertained by
mental speculation; rüpiëe—whose real form.

My dear Lord, this visible cosmic manifestation is a demonstration of Your own creative energy. Since the countless
varieties of forms within this cosmic manifestation are simply a display of Your external energy, this viräö-rüpa [universal
body] is not Your real form. Except for a devotee in transcendental consciousness, no one can perceive Your actual form.
Therefore I offer my respectful obeisances unto You.

SB 5.18.32
jaräyujaà svedajam aëòajodbhidaà
caräcaraà devarñi-pitå-bhütam aindriyam
dyauù khaà kñitiù çaila-sarit-samudra-
dvépa-graharkñety abhidheya ekaù

jaräyu-jam—one born from a womb; sveda-jam—one born from perspiration; aëòa-ja—one born from an egg; udbhidam
—one born of the earth; cara-acaram—the moving and the stationary; deva—the demigods; åñi—the great sages; pitå—
the inhabitants of Pitåloka; bhütam—the material elements air, fire, water and earth; aindriyam—all the senses; dyauù—
the higher planetary systems; kham—the sky; kñitiù—the earthly planets; çaila—the hills and mountains; sarit—the
rivers; samudra—the oceans; dvépa—the islands; graha-åkña—the stars and planets; iti—thus; abhidheyaù—to be
variously named; ekaù—one.

My dear Lord, You manifest Your different energies in countless forms: as living entities born from wombs, from eggs
and from perspiration; as plants and trees that grow out of the earth; as all living entities, both moving and standing,
including the demigods, the learned sages and the pitäs; as outer space, as the higher planetary system containing the
113
heavenly planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars and planets are
simply manifestations of Your different energies, but originally You are one without a second. Therefore there is nothing
beyond You. This entire cosmic manifestation is therefore not false but is simply a temporary manifestation of Your
inconceivable energy.

SB 5.18.33
yasminn asaìkhyeya-viçeña-näma-
rüpäkåtau kavibhiù kalpiteyam
saìkhyä yayä tattva-dåçäpanéyate
tasmai namaù säìkhya-nidarçanäya te iti

yasmin—in You (the Supreme Personality of Godhead); asaìkhyeya—innumerable; viçeña—particular; näma—names;

rüpa—forms; äkåtau—possessing bodily features; kavibhiù—by great learned persons; kalpitä—imagined; iyam—this;
saìkhyä—number; yayä—by whom; tattva—of the truth; dåçä—by knowledge; apanéyate—is extracted; tasmai—unto
Him; namaù—respectful obeisances; säìkhya-nidarçanäya—who is the revealer of this numerical knowledge; te—unto
You; iti—thus.

O my Lord, Your name, form and bodily features are expanded in countless forms. No one can determine exactly how
many forms exist, yet You Yourself, in Your incarnation as the learned scholar Kapiladeva, have analyzed the cosmic
manifestation as containing twenty-four elements. Therefore if one is interested in Säìkhya philosophy, by which one can
enumerate the different truths, he must hear it from You. Unfortunately, nondevotees simply count the different elements
and remain ignorant of Your actual form. I offer my respectful obeisances unto You.

114
 Boar Incarnation (Varäha-rüpah) in Jambüdvépa glorified by
Mother Earth

SB 5.18.35
oà namo bhagavate mantra-tattva-liìgäya yajïa-kratave mahä-dhvarävayaväya mahä-puruñäya namaù karma-çukläya tri-
yugäya namas te.

om—O Lord; namaù—respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; mantra-tattva-
liìgäya—who is understood in truth by different mantras; yajïa—in the form of animal sacrifices; kratave—and animal
sacrifice; mahä-dhvara—great sacrifices; avayaväya—whose limbs and bodily parts; mahä-puruñäya—unto the Supreme
Person; namaù—respectful obeisances; karma-çukläya—who purifies the fruitive activities of the living entities; tri-
yugäya—unto the Supreme Personality of Godhead, who is full with six opulences and who appears in three yugas
(remaining concealed in the fourth yuga); namaù—my respectful obeisances; te—unto You.

O Lord, we offer our respectful obeisances unto You as the gigantic person. Simply by chanting mantras, we shall be able
to understand You fully. You are yajïa [sacrifice], and You are the kratu [ritual]. Therefore all the ritualistic ceremonies of
sacrifice are part of Your transcendental body, and You are the only enjoyer of all sacrifices. Your form is composed of
transcendental goodness. You are known as tri-yuga because in Kali-yuga You appeared as a concealed incarnation and
because You always fully possess the three pairs of opulences.

SB 5.18.36
yasya svarüpaà kavayo vipaçcito
guëeñu däruñv iva jäta-vedasam
mathnanti mathnä manasä didåkñavo
güòhaà kriyärthair nama éritätmane

yasya—whose; sva-rüpam—form; kavayaù—the greatly learned sages; vipaçcitaù—expert in ascertaining the Absolute
Truth; guëeñu—in the material manifestation, consisting of the three modes of nature; däruñu—in wood; iva—like; jäta—
manifested; vedasam—fire; mathnanti—stir; mathnä—with a piece of wood used for producing fire; manasä—by the
mind; didåkñavaù—who are inquisitive; güòham—hidden; kriyä-arthaiù—by fruitive activities and their results; namaù—
respectful obeisances; érita-ätmane—unto the Lord, who is manifested.

By manipulating a fire-generating stick, great saints and sages can bring forth the fire lying dormant within wood. In the
same way, O Lord, those expert in understanding the Absolute Truth try to see You in everything—even in their own
bodies. Yet you remain concealed. You are not to be understood by indirect processes involving mental or physical
activities. Because You are self-manifested, only when You see that a person is wholeheartedly engaged in searching for
You do You reveal Yourself. Therefore I offer my respectful obeisances unto You.

SB 5.18.37
dravya-kriyä-hetv-ayaneça-kartåbhir
mäyä-guëair vastu-nirékñitätmane
anvékñayäìgätiçayätma-buddhibhir
nirasta-mäyäkåtaye namo namaù

dravya—by the objects of sense enjoyment; kriyä—the activities of the senses; hetu—the predominating deities of sensory
activities; ayana—the body; éça—the predominating time; kartåbhiù—by false egotism; mäyä-guëaiù—by the modes of
material nature; vastu—as a fact; nirékñita—being observed; ätmane—unto the Supreme Soul; anvékñayä—by careful
consideration; aìga—by the limbs of yogic practice; atiçaya-ätma-buddhibhiù—by those whose intelligence has become
fixed; nirasta—completely freed from; mäyä—the illusory energy; äkåtaye—whose form; namaù—all respectful
obeisances; namaù—respectful obeisances.

115
The objects of material enjoyment [sound, form, taste, touch and smell], the activities of the senses, the controllers of
sensory activities [the demigods], the body, eternal time and egotism are all creations of Your material energy. Those
whose intelligence has become fixed by perfect execution of mystic yoga can see that all these elements result from the
actions of Your external energy. They can also see Your transcendental form as Supersoul in the background of
everything. Therefore I repeatedly offer my respectful obeisances unto You.

SB 5.18.38
karoti viçva-sthiti-saàyamodayaà
yasyepsitaà nepsitam ékñitur guëaiù
mäyä yathäyo bhramate tad-äçrayaà
grävëo namas te guëa-karma-säkñiëe

karoti—performing; viçva—of the universe; sthiti—the maintenance; saàyama—winding up; udayam—creation; yasya—
of whom; épsitam—desired; na—not; épsitam—desired; ékñituù—of the one glancing over; guëaiù—with the modes of
material nature; mäyä—the material energy; yathä—as much as; ayaù—iron; bhramate—moves; tat-äçrayam—placed
near that; grävëaù—a magnetic stone; namaù—my respectful obeisances; te—unto You; guëa-karma-säkñiëe—the
witness of the actions and reactions of material nature.

O Lord, You do not desire the creation, maintenance or annihilation of this material world, but You perform these
activities for the conditioned souls by Your creative energy. Exactly as a piece of iron moves under the influence of a
lodestone, inert matter moves when You glance over the total material energy.

SB 5.18.39
pramathya daityaà prativäraëaà mådhe
yo mäà rasäyä jagad-ädi-sükaraù
kåtvägra-daàñöre niragäd udanvataù
kréòann ivebhaù praëatäsmi taà vibhum iti

pramathya—after killing; daityam—the demon; prativäraëam—most formidable opponent; mådhe—in the fight; yaù—He
who; mäm—me (the earth); rasäyäù—fallen to the bottom of the universe; jagat—in this material world; ädi-sükaraù—the
original form of a boar; kåtvä—keeping it; agra-daàñöre—on the end of the tusk; niragät—came out of the water;
udanvataù—from the Garbhodaka Ocean; kréòan—playing; iva—like; ibhaù—elephant; praëatä asmi—I bow down; tam
—to Him; vibhum—the Supreme Lord; iti—thus.

My Lord, as the original boar within this universe, You fought and killed the great demon Hiraëyakña. Then You lifted
me [the earth] from the Garbhodaka Ocean on the end of Your tusk, exactly as a sporting elephant plucks a lotus flower
from the water. I bow down before You.

116
 Çré Rämacandra glorified in Kimpurusa varña

SB 5.19.3
oà namo bhagavate uttamaçlokäya nama ärya-lakñaëa-çéla-vratäya nama upaçikñitätmana upäsita-lokäya namaù sädhu-
väda-nikañaëäya namo brahmaëya-deväya mahä-puruñäya mahä-räjäya nama iti.

om—O my Lord; namaù—my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; uttama-
çlokäya—who is always worshiped with selected verses; namaù—my respectful obeisances; ärya-lakñaëa-çéla-vratäya—
who possesses all the good qualities of advanced personalities; namaù—my respectful obeisances; upaçikñita-ätmane—
unto You whose senses are under control; upäsita-lokäya—who is always remembered and worshiped by all the different
classes of living entities; namaù—my respectful obeisances; sädhu-väda-nikañaëäya—to the Lord, who is like a stone for
examining all the good qualities of a sädhu; namaù—my respectful obeisances; brahmaëya-deväya—who is worshiped by
the most qualified brähmaëas; mahä-puruñäya—unto the Supreme Lord, who is worshiped by the puruña-sükta because of
being the cause of this material creation; mahä-räjäya—unto the supreme king, or the king of all kings; namaù—my
respectful obeisances; iti—thus.

Let me please Your Lordship by chanting the béja-mantra oàkära. I wish to offer my respectful obeisances unto the
Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of
all the good qualities of Äryans, people who are advanced. Your character and behavior are always consistent, and You
always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach
others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone
that can verify all good qualities. You are worshiped by brähmaëas who are the foremost of all devotees. You, the
Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

SB 5.19.4
yat tad viçuddhänubhava-mätram ekaà
sva-tejasä dhvasta-guëa-vyavastham
pratyak praçäntaà sudhiyopalambhanaà
hy anäma-rüpaà nirahaà prapadye

yat—which; tat—to that supreme truth; viçuddha—transcendentally pure, without contamination by material nature;
anubhava—experience; mätram—that sac-cid-änanda transcendental body; ekam—the one; sva-tejasä—by His own
spiritual potency; dhvasta—vanquished; guëa-vyavastham—the influence of the modes of material nature; pratyak—
transcendental, not to be seen with material eyes; praçäntam—undisturbed by material agitation; sudhiyä—by Kåñëa
consciousness, or purified consciousness, uncontaminated by material desires, fruitive activities and speculative
philosophy; upalambhanam—who can be achieved; hi—indeed; anäma-rüpam—without a material name and form;
niraham—without a material ego; prapadye—let me offer my respectful obeisances.

The Lord, whose pure form [sac-cid-änanda-vigraha [Bs. 5.1]] is uncontaminated by the modes of material nature, can be
perceived by pure consciousness. In the Vedänta He is described as being one without a second. Because of His spiritual
potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He
is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure
consciousness, Kåñëa consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the
lotus feet of Lord Rämacandra, and let us offer our respectful obeisances unto those transcendental lotus feet.

SB 5.19.5
martyävatäras tv iha martya-çikñaëaà
rakño-vadhäyaiva na kevalaà vibhoù
kuto 'nyathä syäd ramataù sva ätmanaù
sétä-kåtäni vyasanänéçvarasya

117
martya—as a human being; avatäraù—whose incarnation; tu—however; iha—in the material world; martya-çikñaëam—
for teaching all the living entities, especially human beings; rakñaù-vadhäya—to kill the demon Rävaëa; eva—certainly;
na—not; kevalam—only; vibhoù—of the Supreme Personality of Godhead; kutaù—from where; anyathä—otherwise; syät
—there would be; ramataù—of one enjoying; sve—in Himself; ätmanaù—the spiritual identity of the universe; sétä—of
the wife of Lord Rämacandra; kåtäni—appearing due to the separation; vyasanäni—all the miseries; éçvarasya—of the
Supreme Personality of Godhead.

It was ordained that Rävaëa, chief of the Räkñasas, could not be killed by anyone but a man, and for this reason Lord
Rämacandra, the Supreme Personality of Godhead, appeared in the form of a human being. Lord Rämacandra's mission,
however, was not only to kill Rävaëa but also to teach mortal beings that material happiness centered around sex life or
centered around one's wife is the cause of many miseries. He is the self-sufficient Supreme Personality of Godhead, and
nothing is lamentable for Him. Therefore why else could He be subjected to tribulations by the kidnapping of mother
Sétä?

SB 5.19.6
na vai sa ätmätmavatäà suhåttamaù
saktas tri-lokyäà bhagavän väsudevaù
na stré-kåtaà kaçmalam açnuvéta
na lakñmaëaà cäpi vihätum arhati

na—not; vai—indeed; saù—He; ätmä—the Supreme Soul; ätmavatäm—of the self-realized souls; suhåt-tamaù—the best
friend; saktaù—attached; tri-lokyäm—to anything within the three worlds; bhagavän—the Supreme Personality of
Godhead; väsudevaù—the all-pervading Lord; na—not; stré-kåtam—obtained because of His wife; kaçmalam—
sufferings of separation; açnuvéta—would obtain; na—not; lakñmaëam—His younger brother Lakñmaëa; ca—also; api—
certainly; vihätum—to give up; arhati—be able.

Since Lord Çré Rämacandra is the Supreme Personality of Godhead, Väsudeva, He is not attached to anything in this
material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full
of all opulences. Therefore He could not possibly have suffered because of separation from His wife, nor could He have
given up His wife and Lakñmaëa, His younger brother. To give up either would have been absolutely impossible.

SB 5.19.7
na janma nünaà mahato na saubhagaà
na väì na buddhir näkåtis toña-hetuù
tair yad visåñöän api no vanaukasaç
cakära sakhye bata lakñmaëägrajaù

na—not; janma—birth in a very polished, aristocratic family; nünam—indeed; mahataù—of the Supreme Personality of
Godhead; na—nor; saubhagam—great fortune; na—nor; väk—an elegant manner of speaking; na—nor; buddhiù—
sharpness of intelligence; na—not; äkåtiù—features of the body; toña-hetuù—the cause of pleasure to the Lord; taiù—by
all those above-mentioned qualities; yat—because; visåñöän—rejected; api—although; naù—us; vana-okasaù—the
inhabitants of the forest; cakära—accepted; sakhye—in friendship; bata—alas; lakñmaëa-agra-jaù—Lord Çré
Rämacandra, the elder brother of Lakñmaëa.

One cannot establish a friendship with the Supreme Lord Rämacandra on the basis of material qualities such as one's birth
in an aristocratic family, one's personal beauty, one's eloquence, one's sharp intelligence or one's superior race or nation.
None of these qualifications is actually a prerequisite for friendship with Lord Çré Rämacandra. Otherwise how is it
possible that although we uncivilized inhabitants of the forest have not taken noble births, although we have no physical
beauty and although we cannot speak like gentlemen, Lord Rämacandra has nevertheless accepted us as friends?

SB 5.19.8
suro 'suro väpy atha vänaro naraù
sarvätmanä yaù sukåtajïam uttamam
bhajeta rämaà manujäkåtià harià

118
ya uttarän anayat kosalän divam iti

suraù—demigod; asuraù—demon; vä api—or; atha—therefore; vä—or; anaraù—other than a human being (bird, beast,
animal and so on); naraù—a human being; sarva-ätmanä—wholeheartedly; yaù—who; su-kåtajïam—easily made grateful;
uttamam—most highly elevated; bhajeta—should worship; rämam—Lord Rämacandra; manuja-äkåtim—appearing as a
human being; harim—the Supreme Personality of Godhead; yaù—who; uttarän—of northern India; anayat—brought
back; kosalän—the inhabitants of Kosala-deça, Ayodhyä; divam—to the spiritual world, Vaikuëöha; iti—thus.

Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone
should worship Lord Rämacandra, the Supreme Personality of Godhead, who appears on this earth just like a human
being. There is no need of great austerities or penances to worship the Lord, for Me accepts even a small service offered
by His devotee. Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. Indeed, Lord Çré
Rämacandra brought all the devotees of Ayodhyä back home, back to Godhead [Vaikuëöha].

119
 Çré Närada Åñi glorifying Çré Nara Näräyana Åñi in
Bhärata-Varña

SB 5.19.11
oà namo bhagavate upaçama-çéläyoparatänätmyäya namo 'kiïcana-vittäya åñi-åñabhäya nara-näräyaëäya paramahaàsa-
parama-gurave ätmärämädhipataye namo nama iti.

om—O Supreme Lord; namaù—my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead;
upaçama-çéläya—who has mastered the senses; uparata-anätmyäya—having no attachment for this material world; namaù
—my respectful obeisances; akiïcana-vittäya—unto the Supreme Personality of Godhead, who is the only asset of persons
who have no material possessions; åñi-åñabhäya—the most exalted of saintly persons; nara-näräyaëäya—Nara-Näräyaëa;
paramahaàsa-parama-gurave—the most exalted spiritual master of all paramahaàsas, liberated persons; ätmäräma-
adhipataye—the best of self-realized persons; namaù namaù—my respectful obeisances again and again; iti—thus.

Let me offer my respectful obeisances unto Nara-Näräyaëa, the best of all saintly persons, the Supreme Personality of
Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons
who have no material possessions. He is the spiritual master of all paramahaàsas, who are the most exalted human beings,
and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

SB 5.19.12
gäyati cedam—
kartäsya sargädiñu yo na badhyate
na hanyate deha-gato 'pi daihikaiù
drañöur na dåg yasya guëair vidüñyate
tasmai namo 'sakta-vivikta-säkñiëe

gäyati—he sings; ca—and; idam—this; kartä—the executor; asya—of this cosmic manifestation; sarga-ädiñu—of the
creation, maintenance and destruction; yaù—one who; na badhyate—is not attached as the creator, master or proprietor;
na—not; hanyate—is victimized; deha-gataù api—although appearing as a human being; daihikaiù—by bodily
tribulations such as hunger, thirst and fatigue; drañöuù—of Him who is the seer of everything; na—not; dåk—the power
of vision; yasya—of whom; guëaiù—by the material qualities; vidüñyate—is polluted; tasmai—unto Him; namaù—my
respectful obeisances; asakta—unto the Supreme person, who is unattached; vivikta—without affection; säkñiëe—the
witness of everything.

Närada, the most powerful saintly sage, also worships Nara-Näräyaëa by chanting the following mantra: The Supreme
Personality of Godhead is the master of the creation, maintenance and annihilation of this visible cosmic manifestation,
yet He is completely free from false prestige. Although to the foolish He appears to have accepted a material body like us,
He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who sees everything,
His senses are unpolluted by the objects He sees. Let me offer my respectful obeisances unto that unattached, pure witness
of the world, the Supreme Soul, the Personality of Godhead.

SB 5.19.13
idaà hi yogeçvara yoga-naipuëaà
hiraëyagarbho bhagaväï jagäda yat
yad anta-käle tvayi nirguëe mano
bhaktyä dadhétojjhita-duñkalevaraù

idam—this; hi—certainly; yoga-éçvara—O my Lord, master of all mystic power; yoga-naipuëam—the expert process of
executing yogic principles; hiraëya-garbhaù—Lord Brahmä; bhagavän—the most powerful; jagäda—spoke; yat—which;
yat—which; anta-käle—at the time of death; tvayi—in You; nirguëe—the transcendence; manaù—the mind; bhaktyä—

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with a devotional attitude; dadhéta—one should place; ujjhita-duñkalevaraù—having given up his identification with the
material body.

O my Lord, master of all mystic yoga, this is the explanation of the yogic process spoken of by Lord Brahmä
[Hiraëyagarbha], who is self-realized. At the time of death, all yogés give up the material body with full detachment
simply by placing their minds at Your lotus feet. That is the perfection of yoga.

SB 5.19.14
yathaihikämuñmika-käma-lampaöaù
suteñu däreñu dhaneñu cintayan
çaìketa vidvän kukalevarätyayäd
yas tasya yatnaù çrama eva kevalam

yathä—as; aihika—in the present life; amuñmika—in the expected future life; käma-lampaöaù—a person who is very
attached to lusty desires for bodily enjoyment; suteñu—children; däreñu—wife; dhaneñu—wealth; cintayan—thinking
about; çaìketa—is afraid; vidvän—a person advanced in spiritual knowledge; ku-kalevara—of this body, which is full of
stool and urine; atyayät—because of loss; yaù—anyone; tasya—his; yatnaù—endeavors; çramaù—a waste of time and
energy; eva—certainly; kevalam—only.

Materialists are generally very attached to their present bodily comforts and to the bodily comforts they expect in the
future. Therefore they are always absorbed in thoughts of their wives, children and wealth and are afraid of giving up their
bodies, which are full of stool and urine. If a person engaged in Kåñëa consciousness, however, is also afraid of giving up
his body, what is the use of his having labored to study the çästras? It was simply a waste of time.

SB 5.19.15
tan naù prabho tvaà kukalevarärpitäà
tvan-mäyayähaà-mamatäm adhokñaja
bhindyäma yenäçu vayaà sudurbhidäà
vidhehi yogaà tvayi naù svabhävam iti

tat—therefore; naù—our; prabho—O my Lord; tvam—You; ku-kalevara-arpitäm—invested in this bad body full of stool
and urine; tvat-mäyayä—by Your illusory energy; aham-mamatäm—the conception of "I and my"; adhokñaja—O
Transcendence; bhindyäma—may give up; yena—by which; äçu—very soon; vayam—we; sudurbhidäm—which is very
difficult to give up; vidhehi—please give; yogam—the mystic process; tvayi—unto You; naù—our; svabhävam—which is
symptomized by a steady mind; iti—thus.

Therefore, O Lord, O Transcendence, kindly help us by giving us the power to execute bhakti-yoga so that we can control
our restless minds and fix them upon You. We are all infected by Your illusory energy; therefore we are very attached to
the body, which is full of stool and urine, and to anything related with the body. Except for devotional service, there is no
way to give up this attachment. Therefore kindly bestow upon us this benediction.

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 The demigods glorifying those born in Bhärata-varña
SB 5.19.21
etad eva hi devä gäyanti—
aho améñäà kim akäri çobhanaà
prasanna eñäà svid uta svayaà hariù
yair janma labdhaà nåñu bhäratäjire
mukunda-sevaupayikaà spåhä hi naù

etat—this; eva—indeed; hi—certainly; deväù—all the demigods; gäyanti—chant; aho—oh; améñäm—of these
inhabitants of Bhäratavarña; kim—what; akäri—was done; çobhanam—pious, beautiful activities; prasannaù—pleased;
eñäm—upon them; svit—or; uta—it is said; svayam—personally; hariù—the Supreme Personality of Godhead; yaiù—by
whom; janma—birth; labdham—obtained; nåñu—in human society; bhärata-ajire—in the courtyard of Bhärata-varña;
mukunda—the Supreme Personality of Godhead, who can offer liberation; sevä-aupayikam—which is the means of
serving; spåhä—desire; hi—indeed; naù—our.

Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way:
How wonderful it is for these human beings to have been born in the land of Bhärata-varña. They must have executed
pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them.
Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve
human births in Bhärata-varña to execute devotional service, but these human beings are already engaged there.

SB 5.19.22
kià duñkarair naù kratubhis tapo-vratair
dänädibhir vä dyujayena phalgunä
na yatra näräyaëa-päda-paìkaja-
småtiù pramuñöätiçayendriyotsavät

kim—what is the value; duñkaraiù—very difficult to perform; naù—our; kratubhiù—with performances of sacrifice;
tapaù—with austerities; vrataiù—vows; däna-ädibhiù—with executing charitable activities and so on; vä—or; dyujayena
—with achieving the heavenly kingdom; phalgunä—which is insignificant; na—no; yatra—where; näräyaëa-päda-paìkaja
—of the lotus feet of Lord Näräyaëa; småtiù—the remembrance; pramuñöa—lost; atiçaya—excessive; indriya-utsavät—
due to material sense gratification.

The demigods continue: After performing the very difficult tasks of executing Vedic ritualistic sacrifices, undergoing
austerities, observing vows and giving charity, we have achieved this position as inhabitants of the heavenly planets. But
what is the value of this achievement? Here we are certainly very engaged in material sense gratification, and therefore we
can hardly remember the lotus feet of Lord Näräyaëa. Indeed, because of our excessive sense gratification, we have
almost forgotten His lotus feet.

SB 5.19.23
kalpäyuñäà sthänajayät punar-bhavät
kñaëäyuñäà bhärata-bhüjayo varam
kñaëena martyena kåtaà manasvinaù
sannyasya saàyänty abhayaà padaà hareù

kalpa-äyuñäm—of those who have a life duration of many millions of years, like Lord Brahmä; sthäna-jayät—than
achievement of the place or planetary systems; punaù-bhavät—which is liable to birth, death and old age; kñaëa-äyuñäm
—of persons who have only one hundred years of life; bhärata-bhü-jayaù—a birth in the land of Bhärata-varña; varam—
more valuable; kñaëena—for such a short life; martyena—by the body; kåtam—the work executed; manasvinaù—those
actually understanding the value of life; sannyasya—surrendering unto the lotus feet of Kåñëa; saàyänti—they achieve;
abhayam—where there is no anxiety; padam—the abode; hareù—of the Supreme Personality of Godhead.

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A short life in the land of Bharata-varña is preferable to a life achieved in Brahmaloka for millions and billions of years
because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bhärata-varña,
in a lower planetary system, is very short, one who lives there can elevate himself to full Kåñëa consciousness and
achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one
attains Vaikuëöhaloka, where there is neither anxiety nor repeated birth in a material body.

SB 5.19.24
na yatra vaikuëöha-kathä-sudhäpagä
na sädhavo bhägavatäs tadäçrayäù
na yatra yajïeça-makhä mahotsaväù
sureça-loko 'pi na vai sa sevyatäm

na—not; yatra—where; vaikuëöha-kathä-sudhä-äpagäù—the nectarean rivers of discussions about the Supreme

Personality of Godhead, who is called Vaikuëöha, or one who drives away all anxiety; na—nor; sädhavaù—devotees;
bhägavatäù—always engaged in the service of the Lord; tat-äçrayäù—who are sheltered by the Supreme Personality of
Godhead; na—nor; yatra—where; yajïa-éça-makhäù—the performance of devotional service to the Lord of sacrifices;
mahä-utsaväù—which are actual festivals; sureça-lokaù—a place inhabited by the denizens of heaven; api—although; na
—not; vai—certainly; saù—that; sevyatäm—be frequented.

An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics
concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of
such a river of piety, or if there are no festivals of saìkértana-yajïa to satisfy the Lord [especially since saìkértana-yajïa is
recommended in this age].

SB 5.19.25
präptä nå-jätià tv iha ye ca jantavo
jïäna-kriyä-dravya-kaläpa-sambhåtäm
na vai yaterann apunar-bhaväya te
bhüyo vanaukä iva yänti bandhanam

präptäù—who have obtained; nå-jätim—a birth in human society; tu—certainly; iha—in this land of Bhärata-varña; ye—
those who; ca—also; jantavaù—the living beings; jïäna—with knowledge; kriyä—with activities; dravya—of ingredients;
kaläpa—with a collection; sambhåtäm—full; na—not; vai—certainly; yateran—endeavor; apunaù-bhaväya—for the
position of immortality; te—such persons; bhüyaù—again; vanaukäù—birds; iva—like; yänti—go; bandhanam—to
bondage.

Bhärata-varña offers the proper land and circumstances in which to execute devotional service, which can free one from
the results of jïäna and karma. If one obtains a human body in the land of Bhärata-varña, with clear sensory organs with
which to execute the saìkértana-yajïa, but in spite of this opportunity he does not take to devotional service, he is certainly
like liberated forest animals and birds that are careless and are therefore again bound by a hunter.

SB 5.19.26
yaiù çraddhayä barhiñi bhägaço havir
niruptam iñöaà vidhi-mantra-vastutaù
ekaù påthaì-nämabhir ähuto mudä
gåhëäti pürëaù svayam äçiñäà prabhuù

yaiù—by whom (the inhabitants of Bhärata-varña); çraddhayä—faith and confidence; barhiñi—in the performance of
Vedic ritualistic sacrifices; bhägaçaù—by division; haviù—oblations; niruptam—offered; iñöam—to the desired deity;
vidhi—by the proper method; mantra—by reciting mantras; vastutaù—with the proper ingredients; ekaù—that one
Supreme Personality of Godhead; påthak—separate; nämabhiù—by names; ähutaù—called; mudä—with great happiness;
gåhëäti—He accepts; pürëaù—the Supreme Lord. who is full in Himself; svayam—personally; äçiñäm—of all
benedictions; prabhuù—the bestower.

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In India [Bhärata-varña], there are many worshipers of the demigods, the various officials appointed by the Supreme
Lord, such as Indra, Candra and Sürya, all of whom are worshiped differently. The worshipers offer the demigods their
oblations, considering the demigods part and parcel of the whole, the Supreme Lord. Therefore the Supreme Personality
of Godhead accepts these offerings and gradually raises the worshipers to the real standard of devotional service by
fulfilling their desires and aspirations. Because the Lord is complete, He offers the worshipers the benedictions they desire
even if they worship only part of His transcendental body.

SB 5.19.27
satyaà diçaty arthitam arthito nåëäà
naivärthado yat punar arthitä yataù
svayaà vidhatte bhajatäm anicchatäm
icchäpidhänaà nija-päda-pallavam

satyam—certainly; diçati—He offers; arthitam—the object prayed for; arthitaù—being prayed to; nåëäm—by the human
beings; na—not; eva—indeed; artha-daù—the bestower of benedictions; yat—which; punaù—again; arthitä—a demand
for a benediction; yataù—from which; svayam—personally; vidhatte—He gives; bhajatäm—unto those engaged in His
service; anicchatäm—although not desiring it; icchä-pidhänam—which covers all desirable things; nija-päda-pallavam—
His own lotus feet.

The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives,
but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However,
the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and
that shelter satisfies all his desires. That is the Supreme Personality's special mercy.

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 Prajäpati Dakña’s prayers called Hamsa guhya (The king of
all prayers)
SB 6.4.23
çré-prajäpatir uväca
namaù paräyävitathänubhütaye
guëa-trayäbhäsa-nimitta-bandhave
adåñöa-dhämne guëa-tattva-buddhibhir
nivåtta-mänäya dadhe svayambhuve

çré-prajäpatiù uväca—the prajäpati Dakña said; namaù—all respectful obeisances; paräya—unto the Transcendence;
avitatha—correct; anubhütaye—unto Him whose spiritual potency brings about realization of Him; guëa-traya—of the
three material modes of nature; äbhäsa—of the living entities who have the appearance; nimitta—and of the material
energy; bandhave—unto the controller; adåñöa-dhämne—who is not perceived in His abode; guëa-tattva-buddhibhiù—by
the conditioned souls whose poor intelligence dictates that real truth is found in the manifestations of the three modes of
material nature; nivåtta-mänäya—who has surpassed all material measurements and calculations; dadhe—I offer;
svayambhuve—unto the Supreme Lord, who is manifest with no cause.

Prajäpati Dakña said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical
categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller
of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as
everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He
is not caused by any superior cause. Let me offer my respectful obeisances unto Him.

SB 6.4.24
na yasya sakhyaà puruño 'vaiti sakhyuù
sakhä vasan saàvasataù pure 'smin
guëo yathä guëino vyakta-dåñöes
tasmai maheçäya namaskaromi

na—not; yasya—whose; sakhyam—fraternity; puruñaù—the living entity; avaiti—knows; sakhyuù—of the supreme
friend; sakhä—the friend; vasan—living; saàvasataù—of the one living with; pure—in the body; asmin—this; guëaù—the
object of sense perception; yathä—just like; guëinaù—of its respective sense organ; vyakta-dåñöeù—who oversees the
material manifestation; tasmai—unto Him; mahä-éçäya—unto the supreme controller; namaskaromi—I offer my
obeisances.

As the sense objects [form, taste, touch, smell and sound] cannot understand how the senses perceive them, so the
conditioned soul, although residing in his body along with the Supersoul, cannot understand how the supreme spiritual
person, the master of the material creation, directs his senses. Let me offer my respectful obeisances unto that Supreme
Person, who is the supreme controller.

SB 6.4.25
deho 'savo 'kñä manavo bhüta-mäträm
ätmänam anyaà ca viduù paraà yat
sarvaà pumän veda guëäàç ca taj-jïo
na veda sarva-jïam anantam éòe

dehaù—this body; asavaù—the life airs; akñäù—the different senses; manavaù—the mind, understanding, intellect and
ego; bhüta-mäträm—the five gross material elements and the sense objects (form, taste, sound and so on); ätmänam—
themselves; anyam—any other; ca—and; viduù—know; param—beyond; yat—that which; sarvam—everything; pumän
—the living being; veda—knows; guëän—the qualities of the material nature; ca—and; tat-jïaù—knowing those things;
na—not; veda—knows; sarva-jïam—unto the omniscient; anantam—the unlimited; éòe—I offer my respectful
obeisances.
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Because they are only matter, the body, the life airs, the external and internal senses, the five gross elements and the subtle
sense objects [form, taste, smell, sound and touch] cannot know their own nature, the nature of the other senses or the
nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses,
the elements and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although
the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I
therefore offer my respectful obeisances unto Him.

SB 6.4.26
yadoparämo manaso näma-rüpa-
rüpasya dåñöa-småti-sampramoñät
ya éyate kevalayä sva-saàsthayä
haàsäya tasmai çuci-sadmane namaù

yadä—when in trance; uparämaù—complete cessation; manasaù—of the mind; näma-rüpa—material names and forms;
rüpasya—of that by which they appear; dåñöa—of material vision; småti—and of remembrance; sampramoñät—due to
the destruction; yaù—who (the Supreme Personality of Godhead); éyate—is perceived; kevalayä—with spiritual; sva-
saàsthayä—His own original form; haàsäya—unto the supreme pure; tasmai—unto Him; çuci-sadmane—who is realized
only in the pure state of spiritual existence; namaù—I offer my respectful obeisances.

When one's consciousness is completely purified of the contamination of material existence, gross and subtle, without
being agitated as in the working and dreaming states, and when the mind is not dissolved as in suñupti, deep sleep, one
comes to the platform of trance. Then one's material vision and the memories of the mind, which manifests names and
forms, are vanquished. Only in such a trance is the Supreme Personality of Godhead revealed. Thus let us offer our
respectful obeisances unto the Supreme Personality of Godhead, who is seen in that uncontaminated, transcendental state.

SB 6.4.27-28
manéñiëo 'ntar-hådi sanniveçitaà
sva-çaktibhir navabhiç ca trivådbhiù
vahnià yathä däruëi päïcadaçyaà
manéñayä niñkarñanti güòham
sa vai mamäçeña-viçeña-mäyä-
niñedha-nirväëa-sukhänubhütiù
sa sarva-nämä sa ca viçva-rüpaù
prasédatäm aniruktätma-çaktiù

manéñiëaù—great learned brähmaëas performing ritualistic ceremonies and sacrifices; antaù-hådi—within the core of the
heart; sanniveçitam—being situated; sva-çaktibhiù—with His own spiritual potencies; navabhiù—also with the nine
different material potencies (the material nature, the total material energy, the ego, the mind and the five objects of the
senses); ca—and (the five gross material elements and the ten acting and knowledge-gathering senses); trivådbhiù—by the
three material modes of nature; vahnim—fire; yathä—just like; däruëi—within wood; päïcadaçyam—produced by
chanting the fifteen hymns known as Sämidhené mantras; manéñayä—by purified intelligence; niñkarñanti—extract;
güòham—although not manifesting; saù—that Supreme Personality of Godhead; vai—indeed; mama—toward me; açeña
—all; viçeña—varieties; mäyä—of the illusory energy; niñedha—by the process of negation; nirväëa—of liberation;
sukha-anubhütiù—who is realized by transcendental bliss; saù—that Supreme Personality of Godhead; sarva-nämä—who
is the source of all names; saù—that Supreme Personality of Godhead; ca—also; viçva-rüpaù—the gigantic form of the
universe; prasédatäm—may He be merciful; anirukta—inconceivable; ätma-çaktiù—the reservoir of all spiritual
potencies.

Just as great learned brähmaëas who are expert in performing ritualistic ceremonies and sacrifices can extract the fire
dormant within wooden fuel by chanting the fifteen Sämidhené mantras, thus proving the efficacy of the Vedic mantras,
so those who are actually advanced in consciousness—in other words, those who are Kåñëa conscious—can find the
Supersoul, who by His own spiritual potency is situated within the heart. The heart is covered by the three modes of
material nature and the nine material elements [material nature, the total material energy, the ego, the mind and the five

126
objects of sense gratification], and also by the five material elements and the ten senses. These twenty-seven elements
constitute the external energy of the Lord. Great yogés meditate upon the Lord, who is situated as the Supersoul,
Paramätmä, within the core of the heart. May that Supersoul be pleased with me. The Supersoul is realized when one is
eager for liberation from the unlimited varieties of material life. One actually attains such liberation when he engages in
the transcendental loving service of the Lord and realizes the Lord because of his attitude of service. The Lord may be
addressed by various spiritual names, which are inconceivable to the material senses. When will that Supreme Personality
of Godhead be pleased with me?

SB 6.4.29
yad yan niruktaà vacasä nirüpitaà
dhiyäkñabhir vä manasota yasya
mä bhüt svarüpaà guëa-rüpaà hi tat tat
sa vai guëäpäya-visarga-lakñaëaù

yat yat—whatever; niruktam—expressed; vacasä—by words; nirüpitam—ascertained; dhiyä—by so-called meditation or

intelligence; akñabhiù—by the senses; vä—or; manasä—by the mind; uta—certainly; yasya—of whom; mä bhüt—may
not be; sva-rüpam—the actual form of the Lord; guëa-rüpam—consisting of the three qualities; hi—indeed; tat tat—that;
saù—that Supreme Personality of Godhead; vai—indeed; guëa-apäya—the cause of the annihilation of everything made
of the material modes of nature; visarga—and the creation; lakñaëaù—appearing as.

Anything expressed by material vibrations, anything ascertained by material intelligence and anything experienced by the
material senses or concocted within the material mind is but an effect of the modes of material nature and therefore has
nothing to do with the real nature of the Supreme Personality of Godhead. The Supreme Lord is beyond the creation of
this material world, for He is the source of the material qualities and creation. As the cause of all causes, He exists before
the creation and after the creation. I wish to offer my respectful obeisances unto Him.

SB 6.4.30
yasmin yato yena ca yasya yasmai
yad yo yathä kurute käryate ca
parävareñäà paramaà präk prasiddhaà
tad brahma tad dhetur ananyad ekam

yasmin—in whom (the Supreme Personality of Godhead or the supreme place of repose); yataù—from whom (everything
emanates); yena—by whom (everything is enacted); ca—also; yasya—to whom everything belongs; yasmai—to whom
(everything is offered); yat—which; yaù—who; yathä—as; kurute—executes; käryate—is performed; ca—also; para-
avareñäm—of both, in the material and spiritual existence; paramam—the supreme; präk—the origin; prasiddham—well
known to everyone; tat—that; brahma—the Supreme Brahman; tat hetuù—the cause of all causes; ananyat—having no
other cause; ekam—one without a second.

The Supreme Brahman, Kåñëa, is the ultimate resting place and source of everything. Everything is done by Him,
everything belongs to Him, and everything is offered to Him. He is the ultimate objective, and whether acting or causing
others to act, He is the ultimate doer. There are many causes, high and low, but since He is the cause of all causes, He is
well known as the Supreme Brahman who existed before all activities. He is one without a second and has no other cause.
I therefore offer my respects unto Him.

SB 6.4.31
yac-chaktayo vadatäà vädinäà vai
viväda-saàväda-bhuvo bhavanti
kurvanti caiñäà muhur ätma-mohaà
tasmai namo 'nanta-guëäya bhümne

yat-çaktayaù—whose multifarious potencies; vadatäm—speaking different philosophies; vädinäm—of the speakers; vai—
indeed; viväda—of argument; saàväda—and agreement; bhuvaù—the causes; bhavanti—are; kurvanti—create; ca—and;
eñäm—of them (the theorists); muhuù—continuously; ätma-moham—bewilderment regarding the existence of the soul;

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tasmai—unto Him; namaù—my respectful obeisances; ananta—unlimited; guëäya—possessing transcendental attributes;
bhümne—the all-pervading Godhead.

Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited
transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He
causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He
creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto
Him.

SB 6.4.32
astéti nästéti ca vastu-niñöhayor
eka-sthayor bhinna-viruddha-dharmaëoù
avekñitaà kiïcana yoga-säìkhyayoù
samaà paraà hy anukülaà båhat tat

asti—there is; iti—thus; na—not; asti—there is; iti—thus; ca—and; vastu-niñöhayoù—professing knowledge of the
ultimate cause; eka-sthayoù—with one and the same subject matter, establishing Brahman; bhinna—demonstrating
different; viruddha-dharmaëoù—and opposing characteristics; avekñitam—perceived; kiïcana—that something which;
yoga-säìkhyayoù—of mystic yoga and the Säìkhya philosophy (analysis of the ways of nature); samam—the same; param
—transcendental; hi—indeed; anukülam—dwelling place; båhat tat—that ultimate cause.

There are two parties—namely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause
through mystic yoga. The Säìkhyite, however, who merely analyzes the material elements, comes to a conclusion of
impersonalism and does not accept a supreme cause—whether Bhagavän, Paramätmä or even Brahman. Instead, he is
preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the
Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both
approaching the same Supreme Brahman, to whom I offer my respectful obeisances.

SB 6.4.33
yo 'nugrahärthaà bhajatäà päda-mülam
anäma-rüpo bhagavän anantaù
nämäni rüpäëi ca janma-karmabhir
bheje sa mahyaà paramaù prasédatu

yaù—who (the Supreme Personality of Godhead); anugraha-artham—to show His causeless mercy; bhajatäm—to the
devotees who always render devotional service; päda-mülam—to His transcendental lotus feet; anäma—with no material
name; rüpaù—or material form; bhagavän—the Supreme Personality of Godhead; anantaù—unlimited, all-pervading and
eternally existing; nämäni—transcendental holy names; rüpäëi—His transcendental forms; ca—also; janma-karmabhiù—
with His transcendental birth and activities; bheje—manifests; saù—He; mahyam—unto me; paramaù—the Supreme;
prasédatu—may He be merciful.

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and
pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits
transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is
eternal and full of knowledge and bliss, be merciful to me.

SB 6.4.34
yaù präkåtair jïäna-pathair janänäà
yathäçayaà deha-gato vibhäti
yathänilaù pärthivam äçrito guëaà
sa éçvaro me kurutäà manoratham

yaù—who; präkåtaiù—lower grade; jïäna-pathaiù—by the paths of worship; janänäm—of all living entities; yathä-
äçayam—according to the desire; deha-gataù—situated within the core of the heart; vibhäti—manifests; yathä—just as;

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anilaù—the air; pärthivam—earthly; äçritaù—receiving; guëam—the quality (like flavor and color); saù—He; éçvaraù—
the Supreme Personality of Godhead; me—my; kurutäm—may He fulfill; manoratham—desire (for devotional service).

As the air carries various characteristics of the physical elements, like the aroma of a flower or colors resulting from a
mixture of dust in the air, the Lord appears through lower systems of worship according to one's desires, although He
appears as the demigods and not in His original form. What is the use of these other forms? May the original Supreme
Personality of Godhead please fulfill my desires.

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 The demigods praying to the supreme Lord out of fear of
Vrträsura

SB 6.9.21
çré-devä ücuù
väyv-ambarägny-ap-kñitayas tri-lokä
brahmädayo ye vayam udvijantaù
haräma yasmai balim antako 'sau
bibheti yasmäd araëaà tato naù

çré-deväù ücuù—the demigods said; väyu—composed of air; ambara—sky; agni—fire; ap—water; kñitayaù—and land;
tri-lokäù—the three worlds; brahma-ädayaù—beginning from Lord Brahmä; ye—who; vayam—we; udvijantaù—being
very much afraid; haräma—offer; yasmai—unto whom; balim—presentation; antakaù—the destroyer, death; asau—that;
bibheti—fears; yasmät—from whom; araëam—shelter; tataù—therefore; naù—our.

The demigods said: The three worlds are created by the five elements—namely ether, air, fire, water and earth—which are
controlled by various demigods, beginning from Lord Brahmä. Being very much afraid that the time factor will end our
existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is
afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us
full protection.

SB 6.9.22
avismitaà taà paripürëa-kämaà
svenaiva läbhena samaà praçäntam
vinopasarpaty aparaà hi bäliçaù
çva-läìgulenätititarti sindhum

avismitam—who is never struck with wonder; tam—Him; paripürëa-kämam—who is fully satisfied; svena—by His own;
eva—indeed; läbhena—achievements; samam—equipoised; praçäntam—very steady; vinä—without; upasarpati—
approaches; aparam—another; hi—indeed; bäliçaù—a fool; çva—of a dog; läìgulena—by the tail; atititarti—wants to
cross; sindhum—the sea.

Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully
satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That
Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a
great fool who desires to cross the sea by holding the tail of a dog.

SB 6.9.23
yasyoru-çåìge jagatéà sva-nävaà
manur yathäbadhya tatära durgam
sa eva nas tväñöra-bhayäd durantät
trätäçritän väricaro 'pi nünam

yasya—of whom; uru—very strong and high; çåìge—on the horn; jagatém—in the form of the world; sva-nävam—his
own boat; manuù—Manu, King Satyavrata; yathä—just as; äbadhya—binding; tatära—crossed; durgam—the very
difficult to cross (inundation); saù—He (the Supreme Personality of Godhead); eva—certainly; naù—us; tväñöra-bhayät
—from fear of the son of Tvañöä; durantät—endless; trätä—deliverer; äçritän—dependents (like us); väri-caraù api—
although taking the form of a fish; nünam—indeed.

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The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the
Matsya avatära, the fish incarnation. By the grace of the Matsya avatära, Manu saved himself from the great danger of the
flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvañöä.

SB 6.9.24
purä svayambhür api saàyamämbhasy
udérëa-vätormi-ravaiù karäle
eko 'ravindät patitas tatära
tasmäd bhayäd yena sa no 'stu päraù

purä—formerly (during the time of creation); svayambhüù—Lord Brahmä; api—also; saàyama-ambhasi—in the water of
inundation; udérëa—very high; väta—of wind; ürmi—and of waves; ravaiù—by the sounds; karäle—very fearful; ekaù—
alone; aravindät—from the lotus seat; patitaù—almost fallen; tatära—escaped; tasmät—from that; bhayät—fearful
situation; yena—by whom (the Lord); saù—He; naù—of us; astu—let there be; päraù—deliverance.

In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a
horrible sound that Lord Brahmä almost fell from his seat on the lotus into the water of devastation, but he was saved with
the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition.

SB 6.9.25
ya eka éço nija-mäyayä naù
sasarja yenänusåjäma viçvam
vayaà na yasyäpi puraù saméhataù
paçyäma liìgaà påthag éça-mäninaù

yaù—He who; ekaù—one; éçaù—controller; nija-mäyayä—by His transcendental potency; naù—us; sasarja—created;
yena—by whom (through whose mercy); anusåjäma—we also create; viçvam—the universe; vayam—we; na—not; yasya
—of whom; api—although; puraù—in front of us; saméhataù—of Him who is acting; paçyäma—see; liìgam—the form;
påthak—separate; éça—as controllers; mäninaù—thinking of ourselves.

The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the
creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see
Him because all of us think that we are separate and independent gods.

SB 6.9.26-27
yo naù sapatnair bhåçam ardyamänän
devarñi-tiryaì-nåñu nitya eva
kåtävatäras tanubhiù sva-mäyayä
kåtvätmasät päti yuge yuge ca
tam eva devaà vayam ätma-daivataà
paraà pradhänaà puruñaà viçvam anyam
vrajäma sarve çaraëaà çaraëyaà
svänäà sa no dhäsyati çaà mahätmä

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yaù—He who; naù—us; sapatnaiù—by our enemies, the demons; bhåçam—almost always; ardyamänän—being
persecuted; deva—among the demigods; åñi—the saintly persons; tiryak—the animals; nåñu—and men; nityaù—always;
eva—certainly; kåta-avatäraù—appearing as an incarnation; tanubhiù—with different forms; sva-mäyayä—by His
internal potency; kåtvä ätmasät—considering very near and dear to Him; päti—protects; yuge yuge—in every
millennium; ca—and; tam—Him; eva—indeed; devam—the Supreme Lord; vayam—all of us; ätma-daivatam—the Lord
of all living entities; param—transcendental; pradhänam—the original cause of the total material energy; puruñam—the
supreme enjoyer; viçvam—whose energy constitutes this universe; anyam—separately situated; vrajäma—we approach;
sarve—all; çaraëam—shelter; çaraëyam—suitable as shelter; svänäm—unto His own devotees; saù—He; naù—unto us;
dhäsyati—shall give; çam—good fortune; mahätmä—the Supersoul.

By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as
Vämanadeva, the incarnation of strength among the demigods; Paraçuräma, the incarnation among saints; Nåsiàhadeva
and Varäha, incarnations among animals; and Matsya and Kürma, incarnations among aquatics. He accepts various
transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Kåñëa
and Lord Räma. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the
supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative
energies. Although different from this universe, He exists in His universal form [viräö-rüpa]. In our fearful condition, let
us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection.

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 The demigods again glorifying the supreme Lord after His
appearance
SB 6.9.31
çré-devä ücuù
namas te yajïa-véryäya
vayase uta te namaù
namas te hy asta-cakräya
namaù supuru-hütaye

çré-deväù ücuù—the demigods said; namaù—obeisances; te—unto You; yajïa-véryäya—unto the Supreme Personality of
Godhead, who is able to give the results of sacrifice; vayase—who is the time factor, which ends the results of yajïa; uta—
although; te—unto You; namaù—obeisances; namaù—obeisances; te—unto You; hi—indeed; asta-cakräya—who throws
the disc; namaù—respectful obeisances; supuru-hütaye—having varieties of transcendental names.

The demigods said: O Supreme Personality of Godhead, You are competent to give the results of sacrifice, and You are
also the time factor that destroys all such results in due course. You are the one who releases the cakra to kill the demons.
O Lord, who possess many varieties of names, we offer our respectful obeisances unto You.

SB 6.9.32
yat te gaténäà tisåëäm
éçituù paramaà padam
närväcéno visargasya
dhätar veditum arhati

yat—which; te—of You; gaténäm tisåëäm—of the three destinations (the heavenly planets, the earthly planets and hell);
éçituù—who are the controller; paramam padam—the supreme abode, Vaikuëöhaloka; na—not; arväcénaù—a person
appearing after; visargasya—the creation; dhätaù—O supreme controller; veditum—to understand; arhati—is able.

O supreme controller, You control the three destinations [promotion to the heavenly planets, birth as a human being, and
condemnation in hell], yet Your supreme abode is Vaikuëöha-dhäma. Since we appeared after You created this cosmic
manifestation, Your activities are impossible for us to understand. We therefore have nothing to offer You but our humble
obeisances.

SB 6.9.33
oà namas te 'stu bhagavan näräyaëa väsudevädi-puruña mahä-puruña mahänubhäva parama-maìgala parama-kalyäëa
parama-käruëika kevala jagad-ädhära lokaika-nätha sarveçvara lakñmé-nätha paramahaàsa-parivräjakaiù parameëätma-
yoga-samädhinä paribhävita-parisphuöa-päramahaàsya-dharmeëodghäöita-tamaù-kapäöa-dväre citte 'pävåta ätma-loke
svayam upalabdha-nija-sukhänubhavo bhavän.

oà—O Lord; namaù—respectful obeisances; te—unto You; astu—let there be; bhagavan—O Supreme Personality of
Godhead; näräyaëa—the resort of all living entities, Näräyaëa; väsudeva—Lord Väsudeva, Çré Kåñëa; ädi-puruña—the
original person; mahä-puruña—the most exalted personality; mahä-anubhäva—the supremely opulent; parama-maìgala—
the most auspicious; parama-kalyäëa—the supreme benediction; parama-käruëika—the supremely merciful; kevala—
changeless; jagat-ädhära—the support of the cosmic manifestation; loka-eka-nätha—the only proprietor of all the
planetary systems; sarva-éçvara—the supreme controller; lakñmé-nätha—the husband of the goddess of fortune;
paramahaàsa-parivräjakaiù—by the topmost sannyäsés wandering all over the world; parameëa—by supreme; ätma-yoga-
samädhinä—absorption in bhakti-yoga; paribhävita—fully purified; parisphuöa—and fully manifested; päramahaàsya-
dharmeëa—by executing the transcendental process of devotional service; udghäöita—pushed open; tamaù—of illusory
existence; kapäöa—in which the door; dväre—existing as the entrance; citte—in the mind; apävåte—without
contamination; ätma-loke—in the spiritual world; svayam—personally; upalabdha—experiencing; nija—personal; sukha-
anubhavaù—perception of happiness; bhavän—Your Lordship.

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O Supreme Personality of Godhead, O Näräyaëa, O Väsudeva, original person! O most exalted person, supreme
experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic
manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your
Lordship is realized by the topmost sannyäsés, who wander about the world to preach Kåñëa consciousness, fully
absorbed in samädhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the
conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated
and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but
such persons can realize You. Therefore we simply offer You our respectful obeisances.

SB 6.9.34
duravabodha iva taväyaà vihära-yogo yad açaraëo 'çaréra idam anavekñitäsmat-samaväya ätmanaivävikriyamäëena
saguëam aguëaù såjasi päsi harasi.

duravabodhaù—difficult to understand; iva—quite; tava—Your; ayam—this; vihära-yogaù—engagement in the pastimes

of material creation, maintenance and annihilation; yat—which; açaraëaù—not dependent on any other support; açaréraù
—without having a material body; idam—this; anavekñita—without waiting for; asmat—of us; samaväyaù—the
cooperation; ätmanä—by Your own self; eva—indeed; avikriyamäëena—without being transformed; sa-guëam—the
material modes of nature; aguëaù—although transcendental to such material qualities; såjasi—You create; päsi—
maintain; harasi—annihilate.

O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You
are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create,
maintain and annihilate this cosmic manifestation by Yourself. Nevertheless, although You appear engaged in material
activity, You are transcendental to all material qualities. Consequently these transcendental activities of Yours are
extremely difficult to understand.

SB 6.9.35
atha tatra bhavän kià devadattavad iha guëa-visarga-patitaù päratantryeëa sva-kåta-kuçaläkuçalaà phalam upädadäty
ähosvid ätmäräma upaçama-çélaù samaïjasa-darçana udästa iti ha väva na vidämaù.

atha—therefore; tatra—in that; bhavän—Your Lordship; kim—whether; deva-datta-vat—like an ordinary human being,
forced by the fruits of his activities; iha—in this material world; guëa-visarga-patitaù—fallen in a material body impelled
by the modes of material nature; päratantryeëa—by dependence on the conditions of time, space, activity and nature; sva-
kåta—executed by oneself; kuçala—auspicious; akuçalam—inauspicious; phalam—results of action; upädadäti—accepts;
ähosvit—or; ätmärämaù—completely self-satisfied; upaçama-çélaù—self-controlled in nature; samaïjasa-darçanaù—not
deprived of full spiritual potencies; udäste—remains neutral as the witness; iti—thus; ha väva—certainly; na vidämaù—
we do not understand.

These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his
actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the
material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so
forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material
desires, and always full of spiritual potency? We certainly cannot understand Your actual position.

SB 6.9.36
na hi virodha ubhayaà bhagavaty aparimita-guëa-gaëa éçvare 'navagähya-mähätmye 'rväcéna-vikalpa-vitarka-vicära-
pramäëäbhäsa-kutarka-çästra-kaliläntaùkaraëäçraya-duravagraha-vädinäà vivädänavasara uparata-samasta-mäyämaye
kevala evätma-mäyäm antardhäya ko nv artho durghaöa iva bhavati svarüpa-dvayäbhävät.

na—not; hi—certainly; virodhaù—contradiction; ubhayam—both; bhagavati—in the Supreme Personality of Godhead;

aparimita—unlimited; guëa-gaëe—whose transcendental attributes; éçvare—in the supreme controller; anavagähya—
possessing; mähätmye—unfathomable ability and glories; arväcéna—recent; vikalpa—full of equivocal calculations;
vitarka—opposing arguments; vicära—judgments; pramäëa-äbhäsa—imperfect evidence; kutarka—useless arguments;
çästra—by unauthorized scriptures; kalila—agitated; antaùkaraëa—minds; äçraya—whose shelter; duravagraha—with

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wicked obstinacies; vädinäm—of theorists; viväda—of the controversies; anavasare—not within the range; uparata—
withdrawn; samasta—from whom all; mäyä-maye—illusory energy; kevale—without a second; eva—indeed; ätma-
mäyäm—the illusory energy, which can do and undo the inconceivable; antardhäya—placing between; kaù—what; nu—
indeed; arthaù—meaning; durghaöaù—impossible; iva—as it were; bhavati—is; sva-rüpa—natures; dvaya—of two;
abhävät—due to the absence.

O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme
Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to
the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right.
Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which
to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to
understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their
theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a
second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your
potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for
You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.

SB 6.9.37
sama-viñama-maténäà matam anusarasi yathä rajju-khaëòaù sarpädi-dhiyäm.

sama—equal or proper; viñama—and unequal or mistaken; maténäm—of those having intelligence; matam—conclusion;
anusarasi—You follow; yathä—just as; rajju-khaëòaù—a piece of rope; sarpa-ädi—a snake, etc.; dhiyäm—of those who
perceive.

A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who
knows it to be only a rope. Similarly, You, as the Supersoul in everyone's heart, inspire fear or fearlessness according to
one's intelligence, but in You there is no duality.

SB 6.9.38
sa eva hi punaù sarva-vastuni vastu-svarüpaù sarveçvaraù sakala-jagat-käraëa-käraëa-bhütaù sarva-pratyag-ätmatvät
sarva-guëäbhäsopalakñita eka eva paryavaçeñitaù.

saù—He (the Supreme Personality of Godhead); eva—indeed; hi—certainly; punaù—again; sarva-vastuni—in everything,
material and spiritual; vastu-svarüpaù—the substance; sarva-éçvaraù—the controller of everything; sakala-jagat—of the
whole universe; käraëa—of the causes; käraëa-bhütaù—existing as the cause; sarva-pratyak-ätmatvät—because of being
the Supersoul of every living being, or being present in everything, even the atom; sarva-guëa—of all the effects of the
material modes of nature (such as intelligence and the senses); äbhäsa—by the manifestations; upalakñitaù—perceived;
ekaù—alone; eva—indeed; paryavaçeñitaù—left remaining.

With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic
principle of everything. The total material energy is the cause of the material manifestation, but the material energy is
caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as
the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are
the only one remaining.

SB 6.9.39
atha ha väva tava mahimämåta-rasa-samudra-vipruñä sakåd avaléòhayä sva-manasi niñyandamänänavarata-sukhena
vismärita-dåñöa-çruta-viñaya-sukha-leçäbhäsäù parama-bhägavatä ekäntino bhagavati sarva-bhüta-priya-suhådi
sarvätmani nitaräà nirantaraà nirvåta-manasaù katham u ha vä ete madhumathana punaù svärtha-kuçalä hy ätma-priya-
suhådaù sädhavas tvac-caraëämbujänuseväà visåjanti na yatra punar ayaà saàsära-paryävartaù.

atha ha—therefore; väva—indeed; tava—Your; mahima—of glories; amåta—of the nectar; rasa—of the mellow; samudra
—of the ocean; vipruñä—by a drop; sakåt—only once; avaléòhayä—tasted; sva-manasi—in his mind; niñyandamäna—
flowing; anavarata—continuously; sukhena—by the transcendental bliss; vismärita—forgotten; dåñöa—from material

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sight; çruta—and sound; viñaya-sukha—of the material happiness; leça-äbhäsäù—the dim reflection of a tiny portion;
parama-bhägavatäù—great, exalted devotees; ekäntinaù—who have faith only in the Supreme Lord and nothing else;
bhagavati—in the Supreme Personality of Godhead; sarva-bhüta—to all living entities; priya—who is dearmost; suhådi—
the friend; sarva-ätmani—the Supersoul of all; nitaräm—completely; nirantaram—continuously; nirvåta—with happiness;
manasaù—those whose minds; katham—how; u ha—then; vä—or; ete—these; madhu-mathana—O killer of the Madhu
demon; punaù—again; sva-artha-kuçaläù—who are expert in the interest of life; hi—indeed; ätma-priya-suhådaù—who
have accepted You as the Supersoul, dearmost lover and friend; sädhavaù—the devotees; tvat-caraëa-ambuja-anuseväm—
service to the lotus feet of Your Lordship; visåjanti—can give up; na—not; yatra—wherein; punaù—again; ayam—this;
saàsära-paryävartaù—repetition of birth and death within the material world.

Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once
tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so-called
material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real
friends of all living entities. Offering their minds unto You and enjoying transcendental bliss, they are expert in achieving
the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material
world. How could they give up engagement in Your devotional service?

SB 6.9.40
tri-bhuvanätma-bhavana trivikrama tri-nayana tri-loka-manoharänubhäva tavaiva vibhütayo ditija-danujädayaç cäpi teñäm
upakrama-samayo 'yam iti svätma-mäyayä sura-nara-måga-miçrita-jalacaräkåtibhir yathäparädhaà daëòaà daëòa-dhara
dadhartha evam enam api bhagavaï jahi tväñöram uta yadi manyase.

tri-bhuvana-ätma-bhavana—O Lord, You are the shelter of the three worlds because You are the Supersoul of the three
worlds; tri-vikrama—O Lord, who assumes the form of Vämana, Your power and opulence are distributed throughout the
three worlds; tri-nayana—O maintainer and seer of the three worlds; tri-loka-manohara-anubhäva—O You who are
perceived as the most beautiful within the three worlds; tava—of You; eva—certainly; vibhütayaù—the expansions of
energy; diti-ja-danu-ja-ädayaù—the demoniac sons of Diti, and the Dänavas, another type of demon; ca—and; api—also
(the human beings); teñäm—of all of them; upakrama-samayaù—the time of enterprise; ayam—this; iti—thus; sva-ätma-
mäyayä—by Your own energy; sura-nara-måga-miçrita-jalacara-äkåtibhiù—with different forms like those of the
demigods, human beings, animals, mixtures and aquatics (the incarnations Vämana, Lord Rämacandra, Kåñëa, Varäha,
Hayagréva, Nåsiàha, Matsya and Kürma); yathä-aparädham—according to their offenses; daëòam—punishment; daëòa-
dhara—O supreme chastiser; dadhartha—You awarded; evam—thus; enam—this one (Våträsura); api—also; bhagavan—
O Supreme Personality of Godhead; jahi—kill; tväñöram—the son of Tvañöä; uta—indeed; yadi manyase—if You think
it proper.

O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vämana
incarnation! O three-eyed form of Nåsiàhadeva! O most beautiful person within the three worlds! Everything and
everyone, including human beings and even the Daitya demons and the Dänavas, is but an expansion of Your energy. O
supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as
soon as they become very powerful. You appear as Lord Vämanadeva, Lord Räma and Lord Kåñëa. You appear
sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nåsiàhadeva and Lord Hayagréva, and
sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the
demons and Dänavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill
the great demon Våträsura.

SB 6.9.41
asmäkaà tävakänäà tatatata natänäà hare tava caraëa-nalina-yugala-dhyänänubaddha-hådaya-nigaòänäà sva-liìga-
vivaraëenätmasät-kåtänäm anukampänuraïjita-viçada-rucira-çiçira-smitävalokena vigalita-madhura-mukha-rasämåta-
kalayä cäntas täpam anaghärhasi çamayitum.

asmäkam—of us; tävakänäm—who are wholly and solely dependent upon You; tata-tata—O grandfather, father of the
father; natänäm—who are fully surrendered unto You; hare—O Lord Hari; tava—Your; caraëa—on the feet; nalina-
yugala—like two blue lotus flowers; dhyäna—by meditation; anubaddha—bound; hådaya—in the heart; nigaòänäm—
whose chains; sva-liìga-vivaraëena—by manifesting Your own form; ätmasät-kåtänäm—of those You have accepted as

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Your own; anukampä—by compassion; anuraïjita—being colored; viçada—bright; rucira—very pleasing; çiçira—cool;
smita—with a smile; avalokena—by Your glance; vigalita—melted with compassion; madhura-mukha-rasa—of the very
sweet words from Your mouth; amåta-kalayä—by the drops of nectar; ca—and; antaù—within the cores of our hearts;
täpam—the great pain; anagha—O supreme pure; arhasi—You deserve; çamayitum—to curb.

O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our
minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us
as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance,
with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free
us from the anxiety caused by this Våträsura, who always pains the cores of our hearts.

SB 6.9.42
atha bhagavaàs taväsmäbhir akhila-jagad-utpatti-sthiti-laya-nimittäyamäna-divya-mäyä-vinodasya sakala-jéva-nikäyänäm
antar-hådayeñu bahir api ca brahma-pratyag-ätma-svarüpeëa pradhäna-rüpeëa ca yathä-deça-käla-dehävasthäna-viçeñaà
tad-upädänopalambhakatayänubhavataù sarva-pratyaya-säkñiëa äkäça-çarérasya säkñät para-brahmaëaù paramätmanaù
kiyän iha värtha-viçeño vijïäpanéyaù syäd visphuliìgädibhir iva hiraëya-retasaù.

atha—therefore; bhagavan—O Lord; tava—of You; asmäbhiù—by us; akhila—all; jagat—of the material world; utpatti—
of the creation; sthiti—maintenance; laya—and annihilation; nimittäyamäna—being the cause; divya-mäyä—with the
spiritual energy; vinodasya—of You, who amuse Yourself; sakala—all; jéva-nikäyänäm—of the hordes of living entities;
antaù-hådayeñu—in the cores of the hearts; bahiù api—externally also; ca—and; brahma—of impersonal Brahman, or the
Absolute Truth; pratyak-ätma—of the Supersoul; sva-rüpeëa—by Your forms; pradhäna-rüpeëa—by Your form as the
external ingredients; ca—also; yathä—according to; deça-käla-deha-avasthäna—of country, time, body and position;
viçeñam—the particulars; tat—of them; upädäna—of the material causes; upalambhakatayä—by being the exhibitor;
anubhavataù—witnessing; sarva-pratyaya-säkñiëaù—the witness of all different activities; äkäça-çarérasya—the
Supersoul of the whole universe; säkñät—directly; para-brahmaëaù—the Supreme Absolute Truth; paramätmanaù—the
Supersoul; kiyän—of what extent; iha—herein; vä—or; artha-viçeñaù—special necessity; vijïäpanéyaù—to be informed;
syät—may be; visphuliìga-ädibhiù—by the sparks of the fire; iva—like; hiraëya-retasaù—to the original fire.

O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship
cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform
You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the
annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material
energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic
manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material
creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the
Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of
all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of
everything as Parabrahman and Paramätmä. O Supreme Personality of Godhead, nothing is unknown to You.

SB 6.9.43
ata eva svayaà tad upakalpayäsmäkaà bhagavataù parama-guros tava caraëa-çata-paläçac-chäyäà vividha-våjina-saàsära-
pariçramopaçamaném upasåtänäà vayaà yat-kämenopasäditäù.

ata eva—therefore; svayam—Yourself; tat—that; upakalpaya—please arrange; asmäkam—of us; bhagavataù—of the
Supreme Personality of Godhead; parama-guroù—the supreme spiritual master; tava—of You; caraëa—of the feet; çata-
paläçat—like lotus flowers with hundreds of petals; chäyäm—the shade; vividha—various; våjina—with dangerous
positions; saàsära—of this conditioned life; pariçrama—the pain; upaçamaném—relieving; upasåtänäm—the devotees
who have taken shelter at Your lotus feet; vayam—we; yat—for which; kämena—by the desires; upasäditäù—caused to
come near (the shelter of Your lotus feet).

Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which
provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know
everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present

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distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the
tribulations of this material world.

SB 6.9.44
atho éça jahi tväñöraà
grasantaà bhuvana-trayam
grastäni yena naù kåñëa
tejäàsy asträyudhäni ca

atho—therefore; éça—O supreme controller; jahi—kill; tväñöram—the demon Våträsura, son of Tvañöä; grasantam—
who is devouring; bhuvana-trayam—the three worlds; grastäni—devoured; yena—by whom; naù—our; kåñëa—O Lord
Kåñëa; tejäàsi—all strength and prowess; astra—arrows; äyudhäni—and other weapons; ca—also.

Therefore, O Lord, O supreme controller, O Lord Kåñëa, please annihilate this dangerous demon Våträsura, Tvañöä's son,
who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

SB 6.9.45
haàsäya dahra-nilayäya nirékñakäya
kåñëäya måñöa-yaçase nirupakramäya
sat-saìgrahäya bhava-päntha-nijäçramäptäv
ante paréñöa-gataye haraye namas te

haàsäya—unto the most exalted and pure (pavitraà paramam, the supreme pure); dahra—in the core of the heart; nilayäya
—whose abode; nirékñakäya—supervising the activities of the individual soul; kåñëäya—unto the Supersoul, who is a
partial manifestation of Kåñëa; måñöa-yaçase—whose reputation is very bright; nirupakramäya—who has no beginning;
sat-saìgrahäya—understood only by pure devotees; bhava-päntha-nija-äçrama-äptau—being obtainment of the shelter of
Kåñëa for persons within this material world; ante—at the ultimate end; paréñöa-gataye—unto Him who is the ultimate
goal, the highest success of life; haraye—unto the Supreme Personality of Godhead; namaù—respectful obeisances; te—
unto You.

O Lord, O supreme pure, You live within the core of everyone's heart and observe all the desires and activities of the
conditioned souls. O Supreme Personality of Godhead known as Lord Kåñëa, Your reputation is bright and illuminating.
You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are
easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after
roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord,
O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.

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 Çré Citraketu’s prayers to Çré Sankarñana
SB 6.16.34
citraketur uväca
ajita jitaù sama-matibhiù
sädhubhir bhavän jitätmabhir bhavatä
vijitäs te 'pi ca bhajatäm
akämätmanäà ya ätmado 'ti-karuëaù

citraketuù uväca—King Citraketu said; ajita—O my unconquerable Lord; jitaù—conquered; sama-matibhiù—by persons
who have conquered the mind; sädhubhiù—the devotees; bhavän—Your Lordship; jita-ätmabhiù—who have completely
controlled the senses; bhavatä—by You; vijitäù—conquered; te—they; api—also; ca—and; bhajatäm—to those who
always engage in Your service; akäma-ätmanäm—with no motives for material profit; yaù—who; ätma-daù—giving
Yourself; ati-karuëaù—extremely merciful.

Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by
devotees who have control of the mind and senses. They can keep You under their control because You are causelessly
merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You
also have full control over Your devotees.

SB 6.16.35
tava vibhavaù khalu bhagavan
jagad-udaya-sthiti-layädéni
viçva-såjas te 'àçäàçäs
tatra måñä spardhanti påthag abhimatyä

tava—Your; vibhavaù—opulences; khalu—indeed; bhagavan—O Supreme Personality of Godhead; jagat—of the cosmic
manifestation; udaya—the creation; sthiti—maintenance; laya-ädéni—dissolution and so on; viçva-såjaù—the creators of
the manifested world; te—they; aàça-aàçäù—parts of Your plenary portion; tatra—in that; måñä—in vain; spardhanti—
rival one another; påthak—of separateness; abhimatyä—by a false conception.

My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since
Lord Brahmä and the other creators are nothing but small portions of a portion of You, their partial power to create does
not make them God [éçvara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is
not valid.

SB 6.16.36
paramäëu-parama-mahatos
tvam ädy-antäntara-varté traya-vidhuraù
ädäv ante 'pi ca sattvänäà
yad dhruvaà tad eväntaräle 'pi

parama-aëu—of the atomic particle; parama-mahatoù—and of the biggest (the result of the combination of atoms); tvam
—You; ädi-anta—in both the beginning and the end; antara—and in the middle; varté—existing; traya-vidhuraù—
although without beginning, end or middle; ädau—in the beginning; ante—at the end; api—also; ca—and; sattvänäm—of
all existences; yat—which; dhruvam—permanent; tat—that; eva—certainly; antaräle—in the middle; api—also.

You exist in the beginning, middle and end of everything, from the most minute particle of the cosmic manifestation—the
atom—to the gigantic universes and total material energy. Nonetheless, You are eternal, having no beginning, end or
middle. You are perceived to exist in these three phases, and thus You are permanent. When the cosmic manifestation
does not exist, You exist as the original potency.

SB 6.16.37
kñity-ädibhir eña kilävåtaù
139
saptabhir daça-guëottarair aëòa-koçaù
yatra pataty aëu-kalpaù
sahäëòa-koöi-koöibhis tad anantaù

kñiti-ädibhiù—by the ingredients of the material world, headed by earth; eñaù—this; kila—indeed; ävåtaù—covered;
saptabhiù—seven; daça-guëa-uttaraiù—each ten times more than the previous one; aëòa-koçaù—egg-shaped universe;
yatra—in whom; patati—falls; aëu-kalpaù—like a minute atom; saha—with; aëòa-koöi-koöibhiù—millions of such
universes; tat—therefore; anantaù—(You are called) unlimited.

Every universe is covered by seven layers—earth, water, fire, air, sky, the total energy and false ego—each ten times
greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large,
they move about like atoms in You. Therefore You are called unlimited [ananta].

SB 6.16.38
viñaya-tåño nara-paçavo
ya upäsate vibhütér na paraà tväm
teñäm äçiña éça
tad anu vinaçyanti yathä räja-kulam

viñaya-tåñaù—eager to enjoy sense gratification; nara-paçavaù—manlike animals; ye—who; upäsate—worship very

gorgeously; vibhütéù—small particles of the Supreme Lord (the demigods); na—not; param—the Supreme; tväm—You;
teñäm—of them; äçiñaù—the benedictions; éça—O supreme controller; tat—them (the demigods); anu—after; vinaçyanti
—will be vanquished; yathä—just as; räja-kulam—those who are supported by the government (when the government is
finished).

O Lord, O Supreme, unintelligent persons who thirst for sense enjoyment and who worship various demigods are no
better than animals in the human form of life. Because of their animalistic propensities, they fail to worship Your
Lordship, and instead they worship the insignificant demigods, who are but small sparks of Your glory. With the
destruction of the entire universe, including the demigods, the benedictions received from the demigods also vanish, just
like the nobility when a king is no longer in power.

SB 6.16.39
käma-dhiyas tvayi racitä
na parama rohanti yathä karambha-béjäni
jïänätmany aguëamaye
guëa-gaëato 'sya dvandva-jäläni

käma-dhiyaù—desires for sense gratification; tvayi—in You; racitäù—performed; na—not; parama—O Supreme
Personality of Godhead; rohanti—do grow (produce other bodies); yathä—just as; karambha-béjäni—sterilized or fried
seeds; jïäna-ätmani—in You, whose existence is in full knowledge; aguëa-maye—who is not affected by the material
qualities; guëa-gaëataù—from the material qualities; asya—of a person; dvandva-jäläni—the networks of duality.

O Supreme Lord, if persons obsessed with material desires for sense gratification through material opulence worship You,
who are the source of all knowledge and are transcendental to material qualities, they are not subject to material rebirth,
just as sterilized or fried seeds do not produce plants. Living entities are subjected to the repetition of birth and death
because they are conditioned by material nature, but since You are transcendental, one who is inclined to associate with
You in transcendence escapes the conditions of material nature.

SB 6.16.40
jitam ajita tadä bhavatä
yadäha bhägavataà dharmam anavadyam
niñkiïcanä ye munaya
ätmärämä yam upäsate 'pavargäya

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jitam—conquered; ajita—O unconquerable one; tadä—then; bhavatä—by Your Lordship; yadä—when; äha—spoke;
bhägavatam—which helps the devotee approach the Supreme Personality of Godhead; dharmam—the religious process;
anavadyam—faultless (free from contamination); niñkiïcanäù—who have no desire to be happy with material opulences;
ye—those who; munayaù—great philosophers and exalted sages; ätma-ärämäù—who are self-satisfied (being completely
aware of their constitutional position as eternal servants of the Lord); yam—whom; upäsate—worship; apavargäya—for
achieving liberation from material bondage.

O unconquerable one, when You spoke about bhägavata-dharma, which is the uncontaminated religious system for
achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumäras,
who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the
process of bhägavata-dharma to achieve shelter at Your lotus feet.

SB 6.16.41
viñama-matir na yatra nåëäà
tvam aham iti mama taveti ca yad anyatra
viñama-dhiyä racito yaù
sa hy aviçuddhaù kñayiñëur adharma-bahulaù

viñama—unequal (your religion, my religion; your belief, my belief); matiù—consciousness; na—not; yatra—in which;
nåëäm—of human society; tvam—you; aham—I; iti—thus; mama—my; tava—your; iti—thus; ca—also; yat—which;
anyatra—elsewhere (in religious systems other than bhägavata-dharma); viñama-dhiyä—by this unequal intelligence;
racitaù—made; yaù—that which; saù—that system of religion; hi—indeed; aviçuddhaù—not pure; kñayiñëuù—
temporary; adharma-bahulaù—full of irreligion.

Being full of contradictions, all forms of religion but bhägavata-dharma work under conceptions of fruitive results and
distinctions of "you and I" and "yours and mine." The followers of Çrémad-Bhägavatam have no such consciousness.
They are all Kåñëa conscious, thinking that they are Kåñëa's and Kåñëa is theirs. There are other, low-class religious
systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being
full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion.

SB 6.16.42
kaù kñemo nija-parayoù
kiyän värthaù sva-para-druhä dharmeëa
sva-drohät tava kopaù
para-sampéòayä ca tathädharmaù

kaù—what; kñemaù—benefit; nija—to oneself; parayoù—and to others; kiyän—how much; vä—or; arthaù—purpose;
sva-para-druhä—which is envious of the performer and of others; dharmeëa—with the religious system; sva-drohät—
from being envious of one's own self; tava—of You; kopaù—anger; para-sampéòayä—by giving pain to others; ca—also;
tathä—as well as; adharmaù—irreligion.

How can a religious system that produces envy of one's self and of others be beneficial for oneself and for them? What is
auspicious about following such a system? What is actually to be gained? By causing pain to one's own self due to self-
envy and by causing pain to others, one arouses Your anger and practices irreligion.

SB 6.16.43
na vyabhicarati tavekñä
yayä hy abhihito bhägavato dharmaù
sthira-cara-sattva-kadambeñv
apåthag-dhiyo yam upäsate tv äryäù

na—not; vyabhicarati—fails; tava—Your; ékñä—outlook; yayä—by which; hi—indeed; abhihitaù—declared; bhägavataù

—in relationship with Your instructions and activities; dharmaù—religious principle; sthira—nonmoving; cara—moving;

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sattva-kadambeñu—among the living entities; apåthak-dhiyaù—who do not consider distinctions; yam—which; upäsate
—follow; tu—certainly; äryäù—those who are advanced in civilization.

My dear Lord, one's occupational duty is instructed in Çrémad-Bhägavatam and Bhagavad-gétä according to Your point
of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your
supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called
Äryans. Such Äryans worship You, the Supreme Personality of Godhead.

SB 6.16.44
na hi bhagavann aghaöitam idaà
tvad-darçanän nåëäm akhila-päpa-kñayaù
yan-näma sakåc chravaëät
pukkaço 'pi vimucyate saàsärät

na—not; hi—indeed; bhagavan—O my Lord; aghaöitam—not occurred; idam—this; tvat—of You; darçanät—by seeing;
nåëäm—of all human beings; akhila—all; päpa—of sins; kñayaù—annihilation; yat-näma—whose name; sakåt—only
once; çravaëät—by hearing; pukkaçaù—the lowest class, the caëòäla; api—also; vimucyate—is delivered; saàsärät—from
the entanglement of material existence.

My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak
of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caëòälas, men of the lowest
class, are freed from all material contamination. Under the circumstances, who will not be freed from material
contamination simply by seeing You?

SB 6.16.45
atha bhagavan vayam adhunä
tvad-avaloka-parimåñöäçaya-maläù
sura-åñiëä yat kathitaà
tävakena katham anyathä bhavati

atha—therefore; bhagavan—O Supreme Personality of Godhead; vayam—we; adhunä—at the present moment; tvat-
avaloka—by seeing You; parimåñöa—wiped away; äçaya-maläù—contaminated desires in the heart; sura-åñiëä—by the
great sage of the demigods (Närada); yat—which; kathitam—spoken; tävakena—who is Your devotee; katham—how;
anyathä—otherwise; bhavati—can it be.

Therefore, my dear Lord, simply seeing You has now wiped away all the contamination of sinful activities and their
results of material attachment and lusty desires, which always filled my mind and the core of my heart. Whatever is
predicted by the great sage Närada Muni cannot be otherwise. In other words, I have obtained Your audience as a result of
being trained by Närada Muni.

SB 6.16.46
viditam ananta samastaà
tava jagad-ätmano janair ihäcaritam
vijïäpyaà parama-guroù
kiyad iva savitur iva khadyotaiù

viditam—well known; ananta—O unlimited; samastam—everything; tava—to You; jagat-ätmanaù—who are the
Supersoul of all living entities; janaiù—by the mass of people, or all living entities; iha—within this material world;
äcaritam—performed; vijïäpyam—to be informed; parama-guroù—to the Supreme Personality of Godhead, the supreme
master; kiyat—how much; iva—certainly; savituù—to the sun; iva—like; khadyotaiù—by the fireflies.

O unlimited Supreme Personality of Godhead, whatever a living entity does in this material world is well known to You
because You are the Supersoul. In the presence of the sun there is nothing to be revealed by the light of a glowworm.
Similarly, because You know everything, in Your presence there is nothing for me to make known.

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SB 6.16.47
namas tubhyaà bhagavate
sakala-jagat-sthiti-layodayeçäya
duravasitätma-gataye
kuyoginäà bhidä paramahaàsäya

namaù—all obeisances; tubhyam—unto You; bhagavate—Your Lordship; sakala—all; jagat—of the cosmic
manifestation; sthiti—of the maintenance; laya—dissolution; udaya—and creation; éçäya—unto the Supreme Lord;
duravasita—impossible to understand; ätma-gataye—whose own position; ku-yoginäm—of those who are attached to the
objects of the senses; bhidä—by the false understanding of separateness; parama-haàsäya—unto the supreme pure.

My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too
materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real
position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are
the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.

SB 6.16.48
yaà vai çvasantam anu viçva-såjaù çvasanti
yaà cekitänam anu cittaya uccakanti
bhü-maëòalaà sarñapäyati yasya mürdhni
tasmai namo bhagavate 'stu sahasra-mürdhne

yam—whom; vai—indeed; çvasantam—endeavoring; anu—after; viçva-såjaù—the directors of the cosmic creation;

çvasanti—also endeavor; yam—whom; cekitänam—perceiving; anu—after; cittayaù—all the knowledge-gathering
senses; uccakanti—perceive; bhü-maëòalam—the huge universe; sarñapäyati—become like seeds of mustard; yasya—of
whom; mürdhni—on the head; tasmai—unto Him; namaù—obeisances; bhagavate—the Supreme Personality of Godhead,
full with six opulences; astu—may there be; sahasra-mürdhne—who has thousands of hoods.

My dear Lord, it is after You endeavor that Lord Brahmä, Indra and the other directors of the cosmic manifestation
become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to
perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my
respectful obeisances unto You, that Supreme Personality, who has thousands of hoods.

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 Çré Hiranyakashipu prayers to Lord Brahma
SB 7.3.26-27
çré-hiraëyakaçipur uväca
kalpänte käla-såñöena
yo 'ndhena tamasävåtam
abhivyanag jagad idaà
svayaïjyotiù sva-rociñä
ätmanä tri-våtä cedaà
såjaty avati lumpati
rajaù-sattva-tamo-dhämne
paräya mahate namaù

çré-hiraëyakaçipuù uväca—Hiraëyakaçipu said; kalpa-ante—at the end of every day of Lord Brahmä; käla-såñöena—
created by the time factor; yaù—he who; andhena—by dense darkness; tamasä—by ignorance; ävåtam—covered;
abhivyanak—manifested; jagat—cosmic manifestation; idam—this; svayam-jyotiù—self-effulgent; sva-rociñä—by his
bodily rays; ätmanä—by himself; tri-våtä—conducted by the three modes of material nature; ca—also; idam—this
material world; såjati—creates; avati—maintain s; lumpati—annihilates; rajaù—of the mode of passion; sattva—the mode
of goodness; tamaù—and the mode of ignorance; dhämne—unto the supreme lord; paräya—unto the supreme; mahate—
unto the great; namaù—my respectful obeisances.

Let me offer my respectful obeisances unto the supreme lord within this universe. At the end of each day of his life, the
universe is fully covered with dense darkness by the influence of time, and then again, during his next day, that self-
effulgent lord, by his own effulgence, manifests, maintains and destroys the entire cosmic manifestation through the
material energy, which is invested with the three modes of material nature. He, Lord Brahmä, is the shelter of those modes
of nature—sattva-guëa, rajo-guëa and tamo-guëa.

SB 7.3.28
nama ädyäya béjäya
jïäna-vijïäna-mürtaye
präëendriya-mano-buddhi-
vikärair vyaktim éyuñe

namaù—I offer my respectful obeisances; ädyäya—unto the original living creature; béjäya—the seed of the cosmic
manifestation; jïäna—of knowledge; vijïäna—and of practical application; mürtaye—unto the deity or form; präëa—of
the life air; indriya—of the senses; manaù—of the mind; buddhi—of the intelligence; vikäraiù—by transformations;
vyaktim—manifestation; éyuñe—who has obtained.

I offer my obeisances to the original personality within this universe, Lord Brahmä, who is cognizant and who can apply
his mind and realized intelligence in creating this cosmic manifestation. It is because of his activities that everything
within the universe is visible. He is therefore the cause of all manifestations.

SB 7.3.29
tvam éçiñe jagatas tasthuñaç ca
präëena mukhyena patiù prajänäm
cittasya cittair mana-indriyäëäà
patir mahän bhüta-guëäçayeçaù

tvam—you; éçiñe—actually control; jagataù—of the moving being; tasthuñaù—of the being that is dull or stationed in
one place; ca—and; präëena—by the living force; mukhyena—the origin of all activities; patiù—master; prajänäm—of all
living entities; cittasya—of the mind; cittaiù—by the consciousness; manaù—of the mind; indriyäëäm—and of the two
kinds of senses (acting and knowledge-gathering); patiù—the master; mahän—great; bhüta—of the material elements;
guëa—and the qualities of the material elements; äçaya—of desires; éçaù—the supreme master.

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Your Lordship, being the origin of the life of this material world, is the master and controller of the living entities, both
moving and stationary, and you inspire their consciousness. You maintain the mind and the acting and knowledge-
acquiring senses, and therefore you are the great controller of all the material elements and their qualities, and you are the
controller of all desires.

SB 7.3.30
tvaà sapta-tantün vitanoñi tanvä
trayyä catur-hotraka-vidyayä ca
tvam eka ätmätmavatäm anädir
ananta-päraù kavir antarätmä

tvam—you; sapta-tantün—the seven kinds of Vedic ritualistic ceremonies, beginning from the agniñöoma-yajïa; vitanoñi
—spread; tanvä—by your body; trayyä—the three Vedas; catuù-hotraka—of the four kinds of Vedic priests, known as
hotä, adhvaryu, brahma and udgätä; vidyayä—by the necessary knowledge; ca—also; tvam—you; ekaù—one; ätmä—the
Supersoul; ätma-vatäm—of all living entities; anädiù—without beginning; ananta-päraù—without end; kaviù—the
supreme inspirer; antaù-ätmä—the Supersoul within the core of the heart.

My dear lord, by your form as the Vedas personified and through knowledge relating to the activities of all the yajïic
brähmaëas, you spread the Vedic ritualistic ceremonies of the seven kinds of sacrifices, headed by agniñöoma. Indeed,
you inspire the yajïic brähmaëas to perform the rituals mentioned in the three Vedas. Being the Supreme Soul, the
Supersoul of all living entities, you are beginningless, endless and omniscient, beyond the limits of time and space.

SB 7.3.31
tvam eva kälo 'nimiño janänäm
äyur lavädy-avayavaiù kñiëoñi
küöa-stha ätmä parameñöhy ajo mahäàs
tvaà jéva-lokasya ca jéva ätmä

tvam—you; eva—indeed; kälaù—unlimited time; animiñaù—unblinking; janänäm—of all living entities; äyuù—the
duration of life; lava-ädi—consisting of seconds, moments, minutes and hours; avayavaiù—by different parts; kñiëoñi—
reduce; küöa-sthaù—without being affected by anything; ätmä—the Supersoul; parameñöhé—the Supreme Lord; ajaù—
the unborn; mahän—the great; tvam—you; jéva-lokasya—of this material world; ca—also; jévaù—the cause of life; ätmä
—the Supersoul.

O my lord, Your Lordship is eternally awake, seeing everything that happens. As eternal time, you reduce the duration of
life for all living entities through your different parts, such as moments, seconds, minutes and hours. Nonetheless, you are
unchanged, resting in one place as the Supersoul, witness and Supreme Lord, the birthless, all-pervading controller who is
the cause of life for all living entities.

SB 7.3.32
tvattaù paraà näparam apy anejad
ejac ca kiïcid vyatiriktam asti
vidyäù kaläs te tanavaç ca sarvä
hiraëyagarbho 'si båhat tri-påñöhaù

tvattaù—from you; param—higher; na—not; aparam—lower; api—even; anejat—not moving; ejat—moving; ca—and;
kiïcit—anything; vyatiriktam—separate; asti—there is; vidyäù—knowledge; kaläù—its parts; te—of you; tanavaù—
features of the body; ca—and; sarväù—all; hiraëya-garbhaù—the one who keeps the universe within his abdomen; asi—
you are; båhat—greater than the greatest; tri-påñöhaù—transcendental to the three modes of material nature.

There is nothing separate from you, whether it be better or lower, stationary or moving. The knowledge derived from the
Vedic literatures like the Upaniñads, and from all the sub-limbs of the original Vedic knowledge, form your external
body. You are Hiraëyagarbha, the reservoir of the universe, but nonetheless, being situated as the supreme controller, you
are transcendental to the material world, which consists of the three modes of material nature.

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SB 7.3.33
vyaktaà vibho sthülam idaà çaréraà
yenendriya-präëa-mano-guëäàs tvam
bhuìkñe sthito dhämani pärameñöhye
avyakta ätmä puruñaù puräëaù

vyaktam—manifested; vibho—O my lord; sthülam—cosmic manifestation; idam—this; çaréram—external body; yena—

by which; indriya—the senses; präëa—the life air; manaù—the mind; guëän—transcendental qualities; tvam—you;
bhuìkñe—enjoy; sthitaù—situated; dhämani—in your own abode; pärameñöhye—the supreme; avyaktaù—not manifested
through ordinary knowledge; ätmä—the soul; puruñaù—the supreme person; puräëaù—the oldest.

O my lord, being changelessly situated in your own abode, you expand your universal form within this cosmic
manifestation, thus appearing to taste the material world. You are Brahman, the Supersoul, the oldest, the Personality of
Godhead.

SB 7.3.34
anantävyakta-rüpeëa
yenedam akhilaà tatam
cid-acic-chakti-yuktäya
tasmai bhagavate namaù

ananta-avyakta-rüpeëa—by the unlimited, unmanifested form; yena—by which; idam—this; akhilam—total aggregate;
tatam—expanded; cit—with spiritual; acit—and material; çakti—potency; yuktäya—unto him who is endowed; tasmai—
unto him; bhagavate—unto the Supreme Personality of Godhead; namaù—I offer my respectful obeisances.

Let me offer my respectful obeisances unto the Supreme, who in his unlimited, unmanifested form has expanded the
cosmic manifestation, the form of the totality of the universe. He possesses external and internal energies and the mixed
energy called the marginal potency, which consists of all the living entities.

SB 7.3.35
yadi däsyasy abhimatän
varän me varadottama
bhütebhyas tvad-visåñöebhyo
måtyur mä bhün mama prabho

yadi—if; däsyasi—you will give; abhimatän—the desired; varän—benedictions; me—unto me; varada-uttama—O best of
all benedictors; bhütebhyaù—from living entities; tvat—by you; visåñöebhyaù—who are created; måtyuù—death; mä—
not; bhüt—let there be; mama—my; prabho—O my lord.

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet
death from any of the living entities created by you.

SB 7.3.36
näntar bahir divä naktam
anyasmäd api cäyudhaiù
na bhümau nämbare måtyur
na narair na mågair api

na—not; antaù—inside (the palace or home); bahiù—outside the home; divä—during the daytime; naktam—during the
night; anyasmät—from any others beyond Lord Brahmä; api—even; ca—also; ayudhaiù—by any weapons used within
this material world; na—nor; bhümau—on the ground; na—not; ambare—in the sky; måtyuù—death; na—not; naraiù—
by any men; na—nor; mågaiù—by any animal; api—also.

146
Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or
in the sky. Grant me that my death not be brought by any being other than those created by you, nor by any weapon, nor
by any human being or animal.

SB 7.3.37-38
vyasubhir väsumadbhir vä
suräsura-mahoragaiù
apratidvandvatäà yuddhe
aika-patyaà ca dehinäm
sarveñäà loka-pälänäà
mahimänaà yathätmanaù
tapo-yoga-prabhäväëäà
yan na riñyati karhicit

vyasubhiù—by things that have no life; vä—or; asumadbhiù—by entities that have life; vä—or; sura—by the demigods;
asura—the demons; mahä-uragaiù—by the great serpents who live on the lower planets; apratidvandvatäm—without a
rival; yuddhe—in battle; aika-patyam—supremacy; ca—and; dehinäm—over those who have material bodies; sarveñäm
—of all; loka-pälänäm—the predominating deities of all planets; mahimänam—the glory; yathä—just as; ätmanaù—of
yourself; tapaù-yoga-prabhäväëäm—of those whose power is obtained by austerities and the practice of mystic yoga; yat
—which; na—never; riñyati—is destroyed; karhicit—at any time.

Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod
or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no
competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living
entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic
powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

147
 Demigods trying to pacify Çré Nrsimha by their prayers
SB 7.8.40
çré-brahmoväca
nato 'smy anantäya duranta-çaktaye
vicitra-véryäya pavitra-karmaëe
viçvasya sarga-sthiti-saàyamän guëaiù
sva-lélayä sandadhate 'vyayätmane

çré-brahmä uväca—Lord Brahmä said; nataù—bowed down; asmi—I am; anantäya—unto the unlimited Lord; duranta—
very difficult to find an end to; çaktaye—who possesses different potencies; vicitra-véryäya—having varieties of prowess;
pavitra-karmaëe—whose actions have no reaction (even though doing contrary things, He remains without contamination
by the material modes); viçvasya—of the universe; sarga—creation; sthiti—maintenance; saàyamän—and annihilation;
guëaiù—by the material qualities; sva-lélayä—very easily; sandadhate—performs; avyaya-ätmane—whose personality
never deteriorates.

Lord Brahmä prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate
Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material
qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without
deterioration. I therefore offer my respectful obeisances unto You.

SB 7.8.41
çré-rudra uväca
kopa-kälo yugäntas te
hato 'yam asuro 'lpakaù
tat-sutaà pähy upasåtaà
bhaktaà te bhakta-vatsala

çré-rudraù uväca—Lord Çiva offered his prayer; kopa-kälaù—the right time for Your anger (for the purpose of
annihilating the universe); yuga-antaù—the end of the millennium; te—by You; hataù—killed; ayam—this; asuraù—great
demon; alpakaù—very insignificant; tat-sutam—his son (Prahläda Mahäräja); pähi—just protect; upasåtam—who is
surrendered and standing nearby; bhaktam—devotee; te—of Your Lordship; bhakta-vatsala—O my Lord, who are so
affectionate to Your devotee.

Lord Çiva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiraëyakaçipu
has been killed, O my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahläda Mahäräja,
who is standing nearby as Your fully surrendered devotee.

SB 7.8.42
çré-indra uväca
pratyänétäù parama bhavatä träyatä naù sva-bhägä
daityäkräntaà hådaya-kamalaà tad-gåhaà pratyabodhi
käla-grastaà kiyad idam aho nätha çuçrüñatäà te
muktis teñäà na hi bahumatä närasiàhäparaiù kim

çré-indraù uväca—Indra, the King of heaven, said; pratyänétäù—recovered; parama—O Supreme; bhavatä—by Your
Lordship; träyatä—who are protecting; naù—us; sva-bhägäù—shares in the sacrifices; daitya-äkräntam—afflicted by the
demon; hådaya-kamalam—the lotuslike cores of our hearts; tat-gåham—which is actually Your residence; pratyabodhi—
it has been illuminated; käla-grastam—devoured by time; kiyat—insignificant; idam—this (world); aho—alas; nätha—O
Lord; çuçrüñatäm—for those who are always engaged in the service; te—of You; muktiù—liberation from material
bondage; teñäm—of them (the pure devotees); na—not; hi—indeed; bahumatä—thought very important; nära-siàha—O
Lord Nåsiàhadeva, half lion and half human being; aparaiù kim—then what is the use of other possessions.

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King Indra said: O Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours,
have been recovered from the demon by You. Because the demoniac king Hiraëyakaçipu was most fearsome, our hearts,
which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our
hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation,
all material opulence is insignificant. They do not even care for liberation, not to speak of the benefits of käma, artha and
dharma.

SB 7.8.43
çré-åñaya ücuù
tvaà nas tapaù paramam ättha yad ätma-tejo
yenedam ädi-puruñätma-gataà sasarktha
tad vipraluptam amunädya çaraëya-päla
rakñä-gåhéta-vapuñä punar anvamaàsthäù

çré-åñayaù ücuù—the great sages said; tvam—You; naù—our; tapaù—austerity; paramam—topmost; ättha—instructed;
yat—which; ätma-tejaù—Your spiritual power; yena—by which; idam—this (material world); ädi-puruña—O supreme
original Personality of Godhead; ätma-gatam—merged within Yourself; sasarktha—(You) created; tat—that process of
austerity and penance; vipraluptam—stolen; amunä—by that demon (Hiraëyakaçipu); adya—now; çaraëya-päla—O
supreme maintainer of those who need to be sheltered; rakñä-gåhéta-vapuñä—by Your body, which You accept to give
protection; punaù—again; anvamaàsthäù—You have approved.

All the saintly persons present offered their prayers in this way: O Lord, O supreme maintainer of those sheltered at Your
lotus feet, O original Personality of Godhead, the process of austerity and penance, in which You instructed us before, is
the spiritual power of Your very self. It is by austerity that You create the material world, which lies dormant within You.
This austerity was almost stopped by the activities of this demon, but now, by Yourself appearing in the form of
Nåsiàhadeva, which is meant just to give us protection, and by killing this demon, You have again approved the process of
austerity.

SB 7.8.44
çré-pitara ücuù
çräddhäni no 'dhibubhuje prasabhaà tanüjair
dattäni tértha-samaye 'py apibat tilämbu
tasyodarän nakha-vidérëa-vapäd ya ärcchat
tasmai namo nåharaye 'khila-dharma-goptre

çré-pitaraù ücuù—the inhabitants of Pitåloka said; çräddhäni—the performances of the çräddha ceremony (offering of
food grains to dead forefathers by a particular process); naù—our; adhibubhuje—enjoyed; prasabham—by force; tanüjaiù
—by our sons and grandsons; dattäni—offered; tértha-samaye—at the time of bathing in the holy places; api—even;
apibat—drank; tila-ambu—offerings of water with sesame seeds; tasya—of the demon; udarät—from the abdomen;
nakha-vidérëa—pierced by the nails of the hand; vapät—the skin of the intestines of which; yaù—He who (the Personality
of Godhead); ärcchat—obtained; tasmai—unto Him (the Supreme Personality of Godhead); namaù—respectful
obeisances; nå-haraye—who has appeared as half lion and half man (Nåhari); akhila—universal; dharma—religious
principles; goptre—who maintains.

The inhabitants of Pitåloka prayed: Let us offer our respectful obeisances unto Lord Nåsiàhadeva, the maintainer of the
religious principles of the universe. He has killed Hiraëyakaçipu, the demon who by force enjoyed all the offerings of the
çräddha ceremonies performed by our sons and grandsons on the anniversaries of our death and who drank the water with
sesame seeds offered in holy places of pilgrimage. By killing this demon, O Lord, You have taken back all this stolen
property from his abdomen by piercing it with Your nails. We therefore wish to offer our respectful obeisances unto You.

SB 7.8.45
çré-siddhä ücuù
yo no gatià yoga-siddhäm asädhur
ahärñéd yoga-tapo-balena

149
nänä darpaà taà nakhair vidadära
tasmai tubhyaà praëatäù smo nåsiàha

çré-siddhäù ücuù—the inhabitants of Siddhaloka said; yaù—the person who; naù—our; gatim—perfection; yoga-siddhäm
—achieved by mystic yoga; asädhuù—most uncivilized and dishonest; ahärñét—stole away; yoga—of mysticism; tapaù
—and austerities; balena—by the power; nänä darpam—proud due to wealth, opulence and strength; tam—him; nakhaiù
—by the nails; vidadära—pierced; tasmai—unto him; tubhyam—unto You; praëatäù—bowed down; smaù—we are;
nåsiàha—O Lord Nåsiàhadeva.

The inhabitants of Siddhaloka prayed: O Lord Nåsiàhadeva, because we belong to Siddhaloka, we automatically achieve
perfection in all eight kinds of mystic power. Yet Hiraëyakaçipu was so dishonest that by the strength of his power and
austerity, he took away our powers. Thus he became very proud of his mystic strength. Now, because this rogue has been
killed by Your nails, we offer our respectful obeisances unto You.

SB 7.8.46
çré-vidyädharä ücuù
vidyäà påthag dhäraëayänuräddhäà
nyañedhad ajïo bala-vérya-dåptaù
sa yena saìkhye paçuvad dhatas taà
mäyä-nåsiàhaà praëatäù sma nityam

çré-vidyädharäù ücuù—the inhabitants of Vidyädhara-loka prayed; vidyäm—mystic formulas (by which one can appear
and disappear); påthak—separately; dhäraëayä—by various meditations within the mind; anuräddhäm—attained;
nyañedhat—stopped; ajïaù—this fool; bala-vérya-dåptaù—puffed up by bodily strength and his ability to conquer anyone;
saù—he (Hiraëyakaçipu); yena—by whom; saìkhye—in battle; paçu-vat—exactly like an animal; hataù—killed; tam—
unto Him; mäyä-nåsiàham—appearing as Lord Nåsiàhadeva by the influence of His own energy; praëatäù—fallen; sma—
certainly; nityam—eternally.

The inhabitants of Vidyädhara-loka prayed: Our acquired power to appear and disappear in various ways according to
varieties of meditation was banned by that foolish Hiraëyakaçipu because of his pride in his superior bodily strength and
his ability to conquer others. Now the Supreme Personality of Godhead has killed him just as if the demon were an
animal. Unto that supreme pastime form of Lord Nåsiàhadeva, we eternally offer our respectful obeisances.

SB 7.8.47
çré-nägä ücuù
yena päpena ratnäni
stré-ratnäni håtäni naù
tad-vakñaù-päöanenäsäà
dattänanda namo 'stu te

çré-nägäù ücuù—the inhabitants of Nägaloka, who look like serpents, said; yena—by which person; päpena—the most
sinful (Hiraëyakaçipu); ratnäni—the jewels on our heads; stré-ratnäni—beautiful wives; håtäni—taken away; naù—our;
tat—his; vakñaù-päöanena—by the piercing of the chest; äsäm—of all the women (who were kidnapped); datta-änanda—
O Lord, You are the source of the pleasure; namaù—our respectful obeisances; astu—let there be; te—unto You.

The inhabitants of Nägaloka said: The most sinful Hiraëyakaçipu took away all the jewels on our hoods and all our
beautiful wives. Now, since his chest has been pierced by Your nails, You are the source of all pleasure to our wives.
Thus we together offer our respectful obeisances unto You.

SB 7.8.48
çré-manava ücuù
manavo vayaà tava nideça-käriëo
ditijena deva paribhüta-setavaù
bhavatä khalaù sa upasaàhåtaù prabho

150
karaväma te kim anuçädhi kiìkarän

çré-manavaù ücuù—all the Manus offered their respectful obeisances by saying; manavaù—the leaders of the universal
affairs (especially in connection with giving knowledge to humanity about how to live lawfully under the protection of the
Supreme Personality of Godhead); vayam—we; tava—of Your Lordship; nideça-käriëaù—the carriers of the orders; diti-
jena—by Hiraëyakaçipu, the son of Diti; deva—O Lord; paribhüta—disregarded; setavaù—whose laws of morality
concerning the varëäçrama system in human society; bhavatä—by Your Lordship; khalaù—the most envious rascal; saù
—he; upasaàhåtaù—killed; prabho—O Lord; karaväma—shall we do; te—Your; kim—what; anuçädhi—please direct;
kiìkarän—Your eternal servants.

All the Manus offered their prayers as follows: As Your order carriers, O Lord, we, the Manus, are the law-givers for
human society, but because of the temporary supremacy of this great demon, Hiraëyakaçipu, our laws for maintaining
varëäçrama-dharma were destroyed. O Lord, now that You have killed this great demon, we are in our normal condition.
Kindly order us, Your eternal servants, what to do now.

SB 7.8.49
çré-prajäpataya ücuù
prajeçä vayaà te pareçäbhisåñöä
na yena prajä vai såjämo niñiddhäù
sa eña tvayä bhinna-vakñä nu çete
jagan-maìgalaà sattva-mürte 'vatäraù

çré-prajäpatayaù ücuù—the great personalities who created the various living beings offered their prayers by saying;
prajä-éçäù—the prajäpatis created by Lord Brahmä, who have created generations of living entities; vayam—we; te—of
You; para-éça—O Supreme Lord; abhisåñöäù—born; na—not; yena—by whom (Hiraëyakaçipu); prajäù—living entities;
vai—indeed; såjämaù—we create; niñiddhäù—being forbidden; saù—he (Hiraëyakaçipu); eñaù—this; tvayä—by You;
bhinna-vakñäù—whose chest has been split; nu—indeed; çete—lies down; jagat-maìgalam—for the auspiciousness of the
whole world; sattva-mürte—in this transcendental form of pure goodness; avatäraù—this incarnation.

The prajäpatis offered their prayers as follows: O Supreme Lord, Lord of even Brahmä and Çiva, we, the prajäpatis, were
created by You to execute Your orders, but we were forbidden by Hiraëyakaçipu to create any more good progeny. Now
the demon is lying dead before us, his chest pierced by You. Let us therefore offer our respectful obeisances unto You,
whose incarnation in this form of pure goodness is meant for the welfare of the entire universe.

SB 7.8.50
çré-gandharvä ücuù
vayaà vibho te naöa-näöya-gäyakä
yenätmasäd vérya-balaujasä kåtäù
sa eña néto bhavatä daçäm imäà
kim utpathasthaù kuçaläya kalpate

çré-gandharväù ücuù—the inhabitants of Gandharvaloka (who are usually engaged as musicians of the heavenly planets)
said; vayam—we; vibho—O Lord; te—Your; naöa-näöya-gäyakäù—dancers and singers in dramatic performances; yena
—by whom; ätmasät—under subjection; vérya—of his valor; bala—and bodily strength; ojasä—by the influence; kåtäù—
made (brought); saù—he (Hiraëyakaçipu); eñaù—this; nétaù—brought; bhavatä—by Your Lordship; daçäm imäm—to
this condition; kim—whether; utpathasthaù—anyone who is an upstart; kuçaläya—for auspiciousness; kalpate—is
capable.

The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in
dramatic performances, but this Hiraëyakaçipu, by the influence of his bodily strength and valor, brought us under his
subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities
of such an upstart as Hiraëyakaçipu?

SB 7.8.51

151
çré-cäraëä ücuù
hare taväìghri-paìkajaà
bhaväpavargam äçritäù
yad eña sädhu-håc-chayas
tvayäsuraù samäpitaù

çré-cäraëäù ücuù—the inhabitants of the Cäraëa planet said; hare—O Lord; tava—Your; aìghri-paìkajam—lotus feet;
bhava-apavargam—the only shelter for becoming free from the contamination of material existence; äçritäù—sheltered at;
yat—because; eñaù—this; sädhu-håt-çayaù—stake in the hearts of all honest persons; tvayä—by Your Lordship; asuraù—
the demon (Hiraëyakaçipu); samäpitaù—finished.

The inhabitants of the Cäraëa planet said: O Lord, because You have destroyed the demon Hiraëyakaçipu, who was
always a stake in the hearts of all honest men, we are now relieved, and we eternally take shelter of Your lotus feet, which
award the conditioned soul liberation from materialistic contamination.

SB 7.8.52
çré-yakñä ücuù
vayam anucara-mukhyäù karmabhis te mano-jïais
ta iha diti-sutena präpitä vähakatvam
sa tu jana-paritäpaà tat-kåtaà jänatä te
narahara upanétaù païcatäà païca-viàça

çré-yakñäù ücuù—the inhabitants of the Yakña planet prayed; vayam—we; anucara-mukhyäù—the chief among Your
many servants; karmabhiù—by services; te—unto You; mano-jïaiù—very pleasing; te—they; iha—at the present
moment; diti-sutena—by Hiraëyakaçipu, the son of Diti; präpitäù—forced to engage as; vähakatvam—the palanquin
carriers; saù—he; tu—but; jana-paritäpam—the miserable condition of everyone; tat-kåtam—caused by him; jänatä—
knowing; te—by You; nara-hara—O Lord in the form of Nåsiàha; upanétaù—is put to; païcatäm—death; païca-viàça—O
twenty-fifth principle (the controller of the other twenty-four elements).

The inhabitants of Yakñaloka prayed: O controller of the twenty-four elements, we are considered the best servants of
Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of
Hiraëyakaçipu, the son of Diti. O Lord in the form of Nåsiàhadeva, You know how this demon gave trouble to everyone,
but now You have killed him, and his body is mixing with the five material elements.

SB 7.8.53
çré-kimpuruñä ücuù
vayaà kimpuruñäs tvaà tu
mahä-puruña éçvaraù
ayaà kupuruño nañöo
dhik-kåtaù sädhubhir yadä

çré-kimpuruñäù ücuù—the inhabitants of Kimpuruña-loka said; vayam—we; kimpuruñäù—the inhabitants of Kimpuruña-

loka, or insignificant living entities; tvam—Your Lordship; tu—however; mahä-puruñaù—the Supreme Personality of
Godhead; éçvaraù—the supreme controller; ayam—this; ku-puruñaù—most sinful person, Hiraëyakaçipu; nañöaù—slain;
dhik-kåtaù—being condemned; sädhubhiù—by the saintly persons; yadä—when.

The inhabitants of Kimpuruña-loka said: We are insignificant living entities, and You are the Supreme Personality of
Godhead, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was
condemned by devotees because they were disgusted with him, he was then killed by You.

SB 7.8.54
çré-vaitälikä ücuù
sabhäsu satreñu tavämalaà yaço
gétvä saparyäà mahatéà labhämahe

152
yas täm anaiñéd vaçam eña durjano
dviñöyä hatas te bhagavan yathämayaù

çré-vaitälikäù ücuù—the inhabitants of Vaitälika-loka said; sabhäsu—in great assemblies; satreñu—in the arenas of
sacrifice; tava—Your; amalam—without any spot of material contamination; yaçaù—reputation; gétvä—singing;
saparyäm—respectful position; mahatém—great; labhämahe—we achieved; yaù—he who; täm—that (respectful
position); anaiñét—brought under; vaçam—his control; eñaù—this; durjanaù—crooked person; dviñöyä—by great
fortune; hataù—killed; te—by You; bhagavan—O Lord; yathä—exactly like; ämayaù—a disease.

The inhabitants of Vaitälika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and
arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position.
Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease.

SB 7.8.55
çré-kinnarä ücuù
vayam éça kinnara-gaëäs tavänugä
ditijena viñöim amunänukäritäù
bhavatä hare sa våjino 'vasädito
narasiàha nätha vibhaväya no bhava

çré-kinnaräù ücuù—the inhabitants of the Kinnara planet said; vayam—we; éça—O Lord; kinnara-gaëäù—the inhabitants
of the Kinnara planet; tava—Your; anugäù—faithful servants; diti-jena—by the son of Diti; viñöim—service without
remuneration; amunä—by that; anukäritäù—caused to perform; bhavatä—by You; hare—O Lord; saù—he; våjinaù—
most sinful; avasäditaù—destroyed; narasiàha—O Lord Nåsiàhadeva; nätha—O master; vibhaväya—for the happiness
and opulence; naù—of us; bhava—You please be.

The Kinnaras said: O supreme controller, we are ever-existing servants of Your Lordship, but instead of rendering service
to You, we were engaged by this demon in his service, constantly and without remuneration. This sinful man has now
been killed by You. Therefore, O Lord Nåsiàhadeva, our master, we offer our respectful obeisances unto You. Please
continue to be our patron.

SB 7.8.56
çré-viñëu-pärñadä ücuù
adyaitad dhari-nara-rüpam adbhutaà te
dåñöaà naù çaraëada sarva-loka-çarma
so 'yaà te vidhikara éça vipra-çaptas
tasyedaà nidhanam anugrahäya vidmaù

çré-viñëu-pärñadäù ücuù—the associates of Lord Viñëu in Vaikuëöhaloka said; adya—today; etat—this; hari-nara—of
half lion and half human being; rüpam—form; adbhutam—very wonderful; te—Your; dåñöam—seen; naù—of us; çaraëa-
da—the everlasting bestower of shelter; sarva-loka-çarma—which brings good fortune to all the various planets; saù—he;
ayam—this; te—of Your Lordship; vidhikaraù—order carrier (servant); éça—O Lord; vipra-çaptaù—being cursed by the
brähmaëas; tasya—of him; idam—this; nidhanam—killing; anugrahäya—for the special favor; vidmaù—we understand.

The associates of Lord Viñëu in Vaikuëöha offered this prayer: O Lord, our supreme giver of shelter, today we have seen
Your wonderful form as Lord Nåsiàhadeva, meant for the good fortune of all the world. O Lord, we can understand that
Hiraëyakaçipu was the same Jaya who engaged in Your service but was cursed by brähmaëas and who thus received the
body of a demon. We understand that his having now been killed is Your special mercy upon him.

153
 Çré Prahlada pacifying Çré Nrsimha
SB 7.9.8
çré-prahräda uväca
brahmädayaù sura-gaëä munayo 'tha siddhäù
sattvaikatäna-gatayo vacasäà pravähaiù
närädhituà puru-guëair adhunäpi pipruù
kià toñöum arhati sa me harir ugra-jäteù

çré-prahrädaù uväca—Prahläda Mahäräja prayed; brahma-ädayaù—headed by Lord Brahmä; sura-gaëäù—the inhabitants

of the upper planetary systems; munayaù—the great saintly persons; atha—as well (like the four Kumäras and others);
siddhäù—who have attained perfection or full knowledge; sattva—to spiritual existence; ekatäna-gatayaù—who have
taken without diversion to any material activities; vacasäm—of descriptions or words; pravähaiù—by streams; na—not;
ärädhitum—to satisfy; puru-guëaiù—although fully qualified; adhunä—until now; api—even; pipruù—were able; kim—
whether; toñöum—to become pleased; arhati—is able; saù—He (the Lord); me—my; hariù—the Supreme Personality of
Godhead; ugra-jäteù—who am born in an asuric family.

Prahläda Mahäräja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers
to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmä, and all the
saintly persons could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being
in the mode of goodness. Then what is to be said of me? I am not at all qualified.

SB 7.9.9
manye dhanäbhijana-rüpa-tapaù-çrutaujas-
tejaù-prabhäva-bala-pauruña-buddhi-yogäù
närädhanäya hi bhavanti parasya puàso
bhaktyä tutoña bhagavän gaja-yütha-päya

manye—I consider; dhana—riches; abhijana—aristocratic family; rüpa—personal beauty; tapaù—austerity; çruta—

knowledge from studying the Vedas; ojaù—sensory prowess; tejaù—bodily effulgence; prabhäva—influence; bala—
bodily strength; pauruña—diligence; buddhi—intelligence; yogäù—mystic power; na—not; ärädhanäya—for satisfying;
hi—indeed; bhavanti—are; parasya—of the transcendent; puàsaù—Supreme Personality of Godhead; bhaktyä—simply by
devotional service; tutoña—was satisfied; bhagavän—the Supreme Personality of Godhead; gaja-yütha-päya—unto the
King of elephants (Gajendra).

Prahläda Mahäräja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory
expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all
these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by
devotional service. Gajendra did this, and thus the Lord was satisfied with him.

SB 7.9.10
vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-
pädäravinda-vimukhät çvapacaà variñöham
manye tad-arpita-mano-vacanehitärtha-
präëaà punäti sa kulaà na tu bhürimänaù

viprät—than a brähmaëa; dvi-ñaö-guëa-yutät-qualified with twelve brahminical qualities; aravinda-näbha—Lord Viñëu,

who has a lotus growing from His navel; päda-aravinda—to the lotus feet of the Lord; vimukhät—not interested in
devotional service; çva-pacam—one born in a low family, or a dog-eater; variñöham—more glorious; manye—I consider;
tat-arpita—surrendered unto the lotus feet of the Lord; manaù—his mind; vacana—words; éhita—every endeavor; artha—
wealth; präëam—and life; punäti—purifies; saù—he (the devotee); kulam—his family; na—not; tu—but; bhürimänaù—
one who falsely thinks himself to be in a prestigious position.

154
If a brähmaëa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujäta] but is not
a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has
dedicated everything—mind, words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a
brähmaëa because the devotee can purify his whole family, whereas the so-called brähmaëa in a position of false prestige
cannot purify even himself.

SB 7.9.11
naivätmanaù prabhur ayaà nija-läbha-pürëo
mänaà janäd aviduñaù karuëo våëéte
yad yaj jano bhagavate vidadhéta mänaà
tac cätmane prati-mukhasya yathä mukha-çréù

na—nor; eva—certainly; ätmanaù—for His personal benefit; prabhuù—Lord; ayam—this; nija-läbha-pürëaù—is always
satisfied in Himself (He does not need to be satisfied by the service of others); mänam—respect; janät—from a person;
aviduñaù—who does not know that the aim of life is to please the Supreme Lord; karuëaù—(the Supreme Personality of
Godhead), who is so kind to this foolish, ignorant person; våëéte—accepts; yat yat—whatever; janaù—a person;
bhagavate—unto the Supreme Personality of Godhead; vidadhéta—may offer; mänam—worship; tat—that; ca—indeed;
ätmane—for his own benefit; prati-mukhasya—of the reflection of the face in the mirror; yathä—just as; mukha-çréù—
the decoration of the face.

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something
is offered to Him, the offering, by the Lord's mercy, is for the benefit of the devotee, for the Lord does not need service
from anyone. To give an example, if one's face is decorated, the reflection of one's face in a mirror is also seen to be
decorated.

SB 7.9.12
tasmäd ahaà vigata-viklava éçvarasya
sarvätmanä mahi gåëämi yathä manéñam
néco 'jayä guëa-visargam anupraviñöaù
püyeta yena hi pumän anuvarëitena

tasmät—therefore; aham—I; vigata-viklavaù—having given up contemplation of being unfit; éçvarasya—of the Supreme
Personality of Godhead; sarva-ätmanä—in full surrender; mahi—glory; gåëämi—I shall chant or describe; yathä
manéñam—according to my intelligence; nécaù—although lowborn (my father being a great demon, devoid of all good
qualities); ajayä—because of ignorance; guëa-visargam—the material world (wherein the living entity takes birth
according to the contamination of the modes of nature); anupraviñöaù—entered into; püyeta—may be purified; yena—by
which (the glory of the Lord); hi—indeed; pumän—a person; anuvarëitena—being chanted or recited.

Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor,
as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of
material life if he offers prayers to the Lord and hears the Lord's glories.

SB 7.9.13
sarve hy amé vidhi-karäs tava sattva-dhämno
brahmädayo vayam iveça na codvijantaù
kñemäya bhütaya utätma-sukhäya cäsya
vikréòitaà bhagavato rucirävatäraiù

sarve—all; hi—certainly; amé—these; vidhi-karäù—executors of orders; tava—Your; sattva-dhämnaù—being always

situated in the transcendental world; brahma-ädayaù—the demigods, headed by Lord Brahmä; vayam—we; iva—like; éça
—O my Lord; na—not; ca—and; udvijantaù—who are afraid (of Your fearful appearance); kñemäya—for the protection;
bhütaye—for the increase; uta—it is said; ätma-sukhäya—for personal satisfaction by such pastimes; ca—also; asya—of
this (material world); vikréòitam—manifested; bhagavataù—of Your Lordship; rucira—very pleasing; avatäraiù—by
Your incarnations.

155
O my Lord, all the demigods, headed by Lord Brahmä, are sincere servants of Your Lordship, who are situated in a
transcendental position. Therefore they are not like us [Prahläda and his father, the demon Hiraëyakaçipu]. Your
appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the
protection and improvement of the universe.

SB 7.9.14
tad yaccha manyum asuraç ca hatas tvayädya
modeta sädhur api våçcika-sarpa-hatyä
lokäç ca nirvåtim itäù pratiyanti sarve
rüpaà nåsiàha vibhayäya janäù smaranti

tat—therefore; yaccha—kindly give up; manyum—Your anger; asuraù—my father, Hiraëyakaçipu, the great demon; ca—
also; hataù—killed; tvayä—by You; adya—today; modeta—take pleasure; sädhuù api—even a saintly person; våçcika-
sarpa-hatyä—by killing a snake or a scorpion; lokäù—all the planets; ca—indeed; nirvåtim—pleasure; itäù—have
achieved; pratiyanti—are waiting (for pacification of Your anger); sarve—all of them; rüpam—this form; nåsiàha—O
Lord Nåsiàhadeva; vibhayäya—for mitigating their fear; janäù—all the people of the universe; smaranti—will remember.

My Lord Nåsiàhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraëyakaçipu, has been
killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great
satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember
Your auspicious incarnation in order to be free from fear.

SB 7.9.15
nähaà bibhemy ajita te 'tibhayänakäsya-
jihvärka-netra-bhrukuöé-rabhasogra-daàñörät
äntra-srajaù-kñataja-keçara-çaìku-karëän
nirhräda-bhéta-digibhäd ari-bhin-nakhägrät

na—not; aham—I; bibhemi—am afraid; ajita—O supreme victorious person, who are never conquered by anyone; te—
Your; ati—very much; bhayänaka—fearful; äsya—mouth; jihvä—tongue; arka-netra—eyes shining like the sun;
bhrukuöé—frowning brows; rabhasa—strong; ugra-daàñörät—ferocious teeth; äntra-srajaù—garlanded by intestines;
kñataja—bloody; keçara—manes; çaìku-karëät—wedgelike ears; nirhräda—by a roaring sound (caused by You); bhéta—
frightened; digibhät—from which even the great elephants; ari-bhit—piercing the enemy; nakha-agrät—the tips of whose
nails.

My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes
bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your
mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants
flee to distant places, or Your nails, which are meant to kill Your enemies.

SB 7.9.16
trasto 'smy ahaà kåpaëa-vatsala duùsahogra-
saàsära-cakra-kadanäd grasatäà praëétaù
baddhaù sva-karmabhir uçattama te 'ìghri-mülaà
préto 'pavarga-çaraëaà hvayase kadä nu

trastaù—frightened; asmi—am; aham—I; kåpaëa-vatsala—O my Lord, who are so kind to the fallen souls (who have no
spiritual knowledge); duùsaha—intolerable; ugra—ferocious; saàsära-cakra—of the cycle of birth and death; kadanät—
from such a miserable condition; grasatäm—among other conditioned souls, who devour one another; praëétaù—being
thrown; baddhaù—bound; sva-karmabhiù—the course by the reactions of my own activities; uçattama—O great
insurmountable; te—Your; aìghri-mülam—to the soles of the lotus feet; prétaù—being pleased (with me); apavarga-
çaraëam—which are the shelter meant for liberation from this horrible condition of material existence; hvayase—You will
call (me); kadä—when; nu—indeed.

156
O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as
a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will
that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from
conditional life?

SB 7.9.17
yasmät priyäpriya-viyoga-saàyoga-janma-
çokägninä sakala-yoniñu dahyamänaù
duùkhauñadhaà tad api duùkham atad-dhiyähaà
bhüman bhramämi vada me tava däsya-yogam

yasmät—because of which (because of existing in the material world); priya—pleasing; apriya—not pleasing; viyoga—by
separation; saàyoga—and combination; janma—whose birth; çoka-agninä—by the fire of lamentation; sakala-yoniñu—in
any type of body; dahyamänaù—being burned; duùkha-auñadham—remedial measures for miserable life; tat—that; api—
also; duùkham—suffering; a-tat-dhiyä—by accepting the body as the self; aham—I; bhüman—O great one; bhramämi—
am wandering (within the cycle of birth and death); vada—kindly instruct; me—unto me; tava—Your; däsya-yogam—
activities of service.

O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of
separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a
fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the
material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in
Your service. Kindly instruct me in such service.

SB 7.9.18
so 'haà priyasya suhådaù paradevatäyä
lélä-kathäs tava nåsiàha viriïca-gétäù
aïjas titarmy anugåëan guëa-vipramukto
durgäëi te pada-yugälaya-haàsa-saìgaù

saù—that; aham—I (Prahläda Mahäräja); priyasya—of the dearmost; suhådaù—well-wisher; paradevatäyäù—of the
Supreme Personality of Godhead; lélä-kathäù—narrations of the pastimes; tava—Your; nåsiàha—O my Lord
Nåsiàhadeva; viriïca-gétäù—given by Lord Brahmä by the disciplic succession; aïjaù—easily; titarmi—I shall cross;
anugåëan—constantly describing; guëa—by the modes of material nature; vipramuktaù—specifically being
uncontaminated; durgäëi—all miserable conditions of life; te—of You; pada-yuga-älaya—fully absorbed in meditation on
the lotus feet; haàsa-saìgaù—having the association of the haàsas, or liberated persons (who have no connection with
material activities).

O my Lord Nåsiàhadeva, by engaging in Your transcendental loving service in the association of devotees who are
liberated souls [haàsas], I shall become completely uncontaminated by the association of the three modes of material
nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following
exactly in the footsteps of Lord Brahmä and his disciplic succession. In this way I shall undoubtedly be able to cross the
ocean of nescience.

SB 7.9.19
bälasya neha çaraëaà pitarau nåsiàha
närtasya cägadam udanvati majjato nauù
taptasya tat-pratividhir ya ihäïjaseñöas
tävad vibho tanu-bhåtäà tvad-upekñitänäm

bälasya—of a little child; na—not; iha—in this world; çaraëam—shelter (protection); pitarau—the father and mother;
nåsiàha—O my Lord Nåsiàhadeva; na—neither; ärtasya—of a person suffering from some disease; ca—also; agadam—
medicine; udanvati—in the water of the ocean; majjataù—of a person who is drowning; nauù—the boat; taptasya—of a

157
person suffering from a condition of material misery; tat-pratividhiù—the counteraction (invented for stopping the
suffering of material existence); yaù—that which; iha—in this material world; aïjasä—very easily; iñöaù—accepted (as a
remedy); tävat—similarly; vibho—O my Lord, O Supreme; tanu-bhåtäm—of the living entities who have accepted
material bodies; tvat-upekñitänäm—who are neglected by You and not accepted by You.

My Lord Nåsiàhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by
You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are
certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot
relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

SB 7.9.20
yasmin yato yarhi yena ca yasya yasmäd
yasmai yathä yad uta yas tv aparaù paro vä
bhävaù karoti vikaroti påthak svabhävaù
saïcoditas tad akhilaà bhavataù svarüpam

yasmin—in any condition of life; yataù—because of anything; yarhi—at any time (past, present or future); yena—by
something; ca—also; yasya—in relationship with anyone; yasmät—from any causal representative; yasmai—unto anyone
(without discrimination in regard to place, person or time); yathä—in any manner; yat—whatever it may be; uta—
certainly; yaù—anyone who; tu—but; aparaù—the other; paraù—the supreme; vä—or; bhävaù—being; karoti—does;
vikaroti—changes; påthak—separate; svabhävaù—nature (under the influence of different modes of material nature);
saïcoditaù—being influenced; tat—that; akhilam—all; bhavataù—of Your Lordship; svarüpam—emanated from Your
different energies.

My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness,
passion and ignorance. Everyone—from the greatest personality, Lord Brahmä, down to the small ant—works under the
influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which
they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they
have considered final, and the process for obtaining this goal—all are nothing but manifestations of Your energy. Indeed,
since the energy and energetic are identical, all of them are but manifestations of You.

SB 7.9.21
mäyä manaù såjati karmamayaà baléyaù
kälena codita-guëänumatena puàsaù
chandomayaà yad ajayärpita-ñoòaçäraà
saàsära-cakram aja ko 'titaret tvad-anyaù

mäyä—the external energy of the Supreme Personality of Godhead; manaù—the mind; såjati—creates; karma-mayam—
producing hundreds and thousands of desires and acting accordingly; baléyaù—extremely powerful, insurmountable;
kälena—by time; codita-guëa—whose three modes of material nature are agitated; anumatena—permitted by the mercy of
the glance (time); puàsaù—of the plenary portion, Lord Viñëu, the expansion of Lord Kåñëa; chandaù-mayam—chiefly
influenced by the directions in the Vedas; yat—which; ajayä—because of dark ignorance; arpita—offered; ñoòaça—
sixteen; aram—the spokes; saàsära-cakram—the wheel of repeated birth and death in different species of life; aja—O
unborn Lord; kaù—who (is there); atitaret—able to get out; tvat-anyaù—without taking shelter at Your lotus feet.

O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities
through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in
unlimited varieties of desires to be fulfilled by the Vedic directions of karma-käëòa [fruitive activity] and the sixteen
elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

SB 7.9.22
sa tvaà hi nitya-vijitätma-guëaù sva-dhämnä
kälo vaçé-kåta-visåjya-visarga-çaktiù
cakre visåñöam ajayeçvara ñoòaçäre

158
niñpéòyamänam upakarña vibho prapannam

saù—that one (the supreme independent person who, through His external energy, has created the material mind, which is
the cause of all suffering in this material world); tvam—You (are); hi—indeed; nitya—eternally; vijita-ätma—conquered;
guëaù—whose property of the intelligence; sva-dhämnä—by Your personal spiritual energy; kälaù—the time element
(which creates and annihilates); vaçé-kåta—brought under Your control; visåjya—by which all effects; visarga—and
causes; çaktiù—the energy; cakre—in the wheel of time (the repetition of birth and death); visåñöam—being thrown;
ajayä—by Your external energy, the mode of ignorance; éçvara—O supreme controller; ñoòaça-are—with sixteen spokes
(the five material elements, the ten senses, and the leader of the senses, namely the mind); niñpéòyamänam—being
crushed (under that wheel); upakarña—kindly take me (to the shelter of Your lotus feet); vibho—O supreme great;
prapannam—who am fully surrendered unto You.

My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental
to their material qualities. In other words, these material qualities are under Your full control, and You are never
conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You.
As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take
me under the protection of Your lotus feet.

SB 7.9.23
dåñöä mayä divi vibho 'khila-dhiñëya-pänäm
äyuù çriyo vibhava icchati yäï jano 'yam
ye 'smat pituù kupita-häsa-vijåmbhita-bhrü-
visphürjitena lulitäù sa tu te nirastaù

dåñöäù—have been seen practically; mayä—by me; divi—in the higher planetary systems; vibho—O my Lord; akhila—
all; dhiñëya-pänäm—of the chiefs of different states or planets; äyuù—the duration of life; çriyaù—the opulences;
vibhavaù—glories, influence; icchati—desire; yän—all of which; janaù ayam—these people in general; ye—all of which
(duration of life, opulence, etc.); asmat pituù—of our father, Hiraëyakaçipu; kupita-häsa—by his critical laughing when
angry; vijåmbhita—being expanded; bhrü—of the eyebrows; visphürjitena—simply by the feature; lulitäù—pulled down
or finished; saù—he (my father); tu—but; te—by You; nirastaù—completely vanquished.

My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence
and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed
sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet
my father, who was so powerful, has now been vanquished by You within a moment.

SB 7.9.24
tasmäd amüs tanu-bhåtäm aham äçiño 'jïa
äyuù çriyaà vibhavam aindriyam äviriïcyät
necchämi te vilulitän uruvikrameëa
kälätmanopanaya mäà nija-bhåtya-pärçvam

tasmät—therefore; amüù—all those (opulences); tanu-bhåtäm—with reference to living entities possessing material
bodies; aham—I; äçiñaù ajïaù—knowing well the results of such benedictions; äyuù—a long duration of life; çriyam—
material opulences; vibhavam—influence and glories; aindriyam—all meant for sense gratification; äviriïcyät—beginning
from Lord Brahmä (down to the small ant); na—not; icchämi—I want; te—by You; vilulitän—subject to be finished; uru-
vikrameëa—who are extremely powerful; käla-ätmanä—as the master of the time factor; upanaya—kindly take to; mäm
—me; nija-bhåtya-pärçvam—the association of Your faithful servant, Your devotee.

My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other
material pleasures enjoyed by all living entities, from Lord Brahmä down to the ant. As powerful time, You destroy them
all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch
with Your pure devotee and let me serve him as a sincere servant.

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SB 7.9.25
kuträçiñaù çruti-sukhä mågatåñëi-rüpäù
kvedaà kalevaram açeña-rujäà virohaù
nirvidyate na tu jano yad apéti vidvän
kämänalaà madhu-lavaiù çamayan duräpaiù

kutra—where; äçiñaù—benedictions; çruti-sukhäù—simply pleasing to hear of; mågatåñëi-rüpäù—exactly like a mirage

in the desert; kva—where; idam—this; kalevaram—body; açeña—unlimited; rujäm—of diseases; virohaù—the place for
generating; nirvidyate—become satiated; na—not; tu—but; janaù—people in general; yat api—although; iti—thus;
vidvän—so-called learned philosophers, scientists and politicians; käma-analam—the blazing fire of lusty desires; madhu-
lavaiù—with drops of honey (happiness); çamayan—controlling; duräpaiù—very difficult to obtain.

In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert.
Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its
value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well,
but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to
control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.

SB 7.9.26
kvähaà rajaù-prabhava éça tamo 'dhike 'smin
jätaù suretara-kule kva tavänukampä
na brahmaëo na tu bhavasya na vai ramäyä
yan me 'rpitaù çirasi padma-karaù prasädaù

kva—where; aham—I (am); rajaù-prabhavaù—being born in a body full of passion; éça—O my Lord; tamaù—the mode
of ignorance; adhike—surpassing in; asmin—in this; jätaù—born; sura-itara-kule—in a family of atheists or demons (who
are subordinate to the devotees); kva—where; tava—Your; anukampä—causeless mercy; na—not; brahmaëaù—of Lord
Brahmä; na—not; tu—but; bhavasya—of Lord Çiva; na—nor; vai—even; ramäyäù—of the goddess of fortune; yat—
which; me—of me; arpitaù—offered; çirasi—on the head; padma-karaù—lotus hand; prasädaù—the symbol of mercy.

O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance,
what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmä,
Lord Çiva or the goddess of fortune, Lakñmé? You never put Your lotus hand upon their heads, but You have put it upon
mine.

SB 7.9.27
naiñä parävara-matir bhavato nanu syäj
jantor yathätma-suhådo jagatas tathäpi
saàsevayä surataror iva te prasädaù
sevänurüpam udayo na parävaratvam

na—not; eñä—this; para-avara—of higher or lower; matiù—such discrimination; bhavataù—of Your Lordship; nanu—
indeed; syät—there can be; jantoù—of ordinary living entities; yathä—as; ätma-suhådaù—of one who is the friend;
jagataù—of the whole material world; tathäpi—but still (there is such a demonstration of intimacy or difference);
saàsevayä—according to the degree of service rendered by the devotee; surataroù iva—like that of the desire tree in
Vaikuëöhaloka (which offers fruits according to the desire of the devotee); te—Your; prasädaù—benediction or blessing;
sevä-anurüpam—according to the category of service one renders to the Lord; udayaù—manifestation; na—not; para-
avaratvam—discrimination due to higher or lower levels.

Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the
unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions
according to the level of one's service, exactly as a desire tree delivers fruits according to one's desires and makes no
distinction between the lower and the higher.

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SB 7.9.28
evaà janaà nipatitaà prabhavähi-küpe
kämäbhikämam anu yaù prapatan prasaìgät
kåtvätmasät surarñiëä bhagavan gåhétaù
so 'haà kathaà nu visåje tava bhåtya-seväm

evam—thus; janam—people in general; nipatitam—fallen; prabhava—of material existence; ahi-küpe—in a blind well
full of snakes; käma-abhikämam—desiring the sense objects; anu—following; yaù—the person who; prapatan—falling
down (in this condition); prasaìgät—because of bad association or increased association with material desires; kåtvä
ätmasät—causing me (to acquire spiritual qualities like himself, Çré Närada); sura-åñiëä—by the great saintly person
(Närada); bhagavan—O my Lord; gåhétaù—accepted; saù—that person; aham—I; katham—how; nu—indeed; visåje—
can give up; tava—Your; bhåtya-seväm—the service of Your pure devotee.

My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I
was gradually falling into a blind well full of snakes, following the general populace. But Your servant Närada Muni
kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty
is to serve him. How could I leave his service?

SB 7.9.29
mat-präëa-rakñaëam ananta pitur vadhaç ca
manye sva-bhåtya-åñi-väkyam åtaà vidhätum
khaògaà pragåhya yad avocad asad-vidhitsus
tväm éçvaro mad-aparo 'vatu kaà harämi

mat-präëa-rakñaëam—saving my life; ananta—O unlimited one, reservoir of unlimited transcendental qualities; pituù—of
my father; vadhaù ca—and killing; manye—I consider; sva-bhåtya—of Your unalloyed servants; åñi-väkyam—and the
words of the great saint Närada; åtam—true; vidhätum—to prove; khaògam—sword; pragåhya—taking in hand; yat—
since; avocat—my father said; asat-vidhitsuù—desiring to act very impiously; tväm—You; éçvaraù—any supreme
controller; mat-aparaù—other than me; avatu—let him save; kam—your head; harämi—I shall now separate.

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraëyakaçipu, and saved me from
his sword. He had said very angrily, "If there is any supreme controller other than me, let Him save you. I shall now sever
your head from your body." Therefore I think that both in saving me and in killing him, You have acted just to prove true
the words of Your devotee. There is no other cause.

SB 7.9.30
ekas tvam eva jagad etam amuñya yat tvam
ädy-antayoù påthag avasyasi madhyataç ca
såñövä guëa-vyatikaraà nija-mäyayedaà
näneva tair avasitas tad anupraviñöaù

ekaù—one; tvam—You; eva—only; jagat—the cosmic manifestation; etam—this; amuñya—of that (the whole universe);
yat—since; tvam—You; ädi—in the beginning; antayoù—at the end; påthak—separately; avasyasi—exist (as the cause);
madhyataù ca—also in the middle (the duration between the beginning and end); såñövä—creating; guëa-vyatikaram—the
transformation of the three modes of material nature; nija-mäyayä—by Your own external energy; idam—this; nänä iva—
like many varieties; taiù—by them (the modes); avasitaù—experienced; tat—that; anupraviñöaù—entering into.

My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You
exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your
external energy through actions and reactions of the three modes of material nature. Therefore whatever exists—
externally and internally—is You alone.

SB 7.9.31
tvaà vä idaà sad-asad éça bhaväàs tato 'nyo

161
mäyä yad ätma-para-buddhir iyaà hy apärthä
yad yasya janma nidhanaà sthitir ékñaëaà ca
tad vaitad eva vasukälavad añöi-tarvoù

tvam—You; vä—either; idam—the whole universe; sat-asat—consisting of cause and effect (You are the cause, and Your
energy is the effect); éça—O my Lord, the supreme controller; bhavän—Yourself; tataù—from the universe; anyaù—
separately situated (the creation is made by the Lord, yet He remains separate from the creation); mäyä—the energy that
appears as a separate creation; yat—of which; ätma-para-buddhiù—the conception of one's own and another's; iyam—
this; hi—indeed; apärthä—has no meaning (everything is Your Lordship, and therefore there is no hope for understanding
"my" and "your"); yat—the substance from which; yasya—of which; janma—creation; nidhanam—annihilation; sthitiù—
maintenance; ékñaëam—manifestation; ca—and; tat—that; vä—or; etat—this; eva—certainly; vasukäla-vat—like the
quality of being the earth and, beyond that, the subtle element of the earth (smell); añöi-tarvoù—the seed (the cause) and
the tree (the effect of the cause).

My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic
manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it.
The conception of "mine and yours," is certainly a type of illusion [mäyä] because everything is an emanation from You
and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is
also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and
the tree, or the subtle cause and the gross manifestation.

SB 7.9.32
nyasyedam ätmani jagad vilayämbu-madhye
çeñetmanä nija-sukhänubhavo niréhaù
yogena mélita-dåg-ätma-nipéta-nidras
turye sthito na tu tamo na guëäàç ca yuìkñe

nyasya—throwing; idam—this; ätmani—in Your own self; jagat—cosmic manifestation created by You; vilaya-ambu-
madhye—in the Causal Ocean, in which everything is preserved in a state of reserved energy; çeñe—You act as if
sleeping; ätmanä—by Yourself; nija—Your own personal; sukha-anubhavaù—experiencing the state of spiritual bliss;
niréhaù—appearing to be doing nothing; yogena—by the mystic power; mélita-dåk—the eyes appearing closed; ätma—by
a manifestation of Yourself; nipéta—prevented; nidraù—whose sleeping; turye—in the transcendental stage; sthitaù—
keeping (Yourself); na—not; tu—but; tamaù—the material condition of sleeping; na—nor; guëän—the material modes; ca
—and; yuìkñe—do You engage Yourself in.

O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to
sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a
transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As
Käraëodakaçäyé Viñëu, You thus remain in Your transcendental status, not touching material objects. Although You
appear to sleep, this sleeping is distinct from sleeping in ignorance.

SB 7.9.33
tasyaiva te vapur idaà nija-käla-çaktyä
saïcodita-prakåti-dharmaëa ätma-güòham
ambhasy ananta-çayanäd viramat-samädher
näbher abhüt sva-kaëikä-vaöavan-mahäbjam

tasya—of that Supreme Personality of Godhead; eva—certainly; te—of You; vapuù—the cosmic body; idam—this
(universe); nija-käla-çaktyä—by the potent time factor; saïcodita—agitated; prakåti-dharmaëaù—of Him, by whom the
three guëas, or qualities of material nature; ätma-güòham—dormant in Yourself; ambhasi—in the water known as the
Causal Ocean; ananta-çayanät—from the bed known as Ananta (another feature of Yourself); viramat-samädheù—having
awakened from the samädhi (yogic trance); näbheù—from the navel; abhüt—appeared; sva-kaëikä—from the seed; vaöa-
vat—like the great banyan tree; mahä-abjam—the great lotus of the worlds (has similarly grown).

162
This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent
energy known as käla-çakti, and thus the three modes of material nature are manifested. You awaken from the bed of
Çeña, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of
the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.

SB 7.9.34
tat-sambhavaù kavir ato 'nyad apaçyamänas
tväà béjam ätmani tataà sa bahir vicintya
nävindad abda-çatam apsu nimajjamäno
jäte 'ìkure katham uhopalabheta béjam

tat-sambhavaù—who was generated from that lotus flower; kaviù—he who can understand the subtle cause of creation
(Lord Brahmä); ataù—from that (lotus); anyat—anything else; apaçyamänaù—not able to see; tväm—Your Lordship;
béjam—the cause of the lotus; ätmani—in himself; tatam—expanded; saù—he (Lord Brahmä); bahiù vicintya—
considering to be external; na—not; avindat—understood (You); abda-çatam—for a hundred years according to the
demigods*; apsu—in the water; nimajjamänaù—diving; jäte aìkure—when the seed fructifies and is manifested as a
creeper; katham—how; uha—O my Lord; upalabheta—one can perceive; béjam—the seed that has already fructified.

From that great lotus flower, Brahmä was generated, but Brahmä certainly could see nothing but the lotus. Therefore,
thinking You to be outside, Lord Brahmä dove into the water and attempted to find the source of the lotus for one hundred
years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.

SB 7.9.35
sa tv ätma-yonir ativismita äçrito 'bjaà
kälena tévra-tapasä pariçuddha-bhävaù
tväm ätmanéça bhuvi gandham ivätisükñmaà
bhütendriyäçayamaye vitataà dadarça

saù—he (Lord Brahmä); tu—but; ätma-yoniù—who is born without a mother (directly begotten by the father, Lord
Viñëu); ati-vismitaù—very much surprised (not finding the source of his birth); äçritaù—situated on; abjam—the lotus;
kälena—in due course of time; tévra-tapasä—by severe austerities; pariçuddha-bhävaù—being completely purified; tväm
—You; ätmani—in his body and existence; éça—O my Lord; bhuvi—within the earth; gandham—aroma; iva—like; ati-
sükñmam—very subtle; bhüta-indriya—composed of elements and senses; äçaya-maye—and that filled with desires (the
mind); vitatam—spread out; dadarça—found.

Lord Brahmä, who is celebrated as ätma-yoni, having been born without a mother, was struck with wonder. Thus he took
shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years,
he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and
senses, just as aroma, although very subtle, is perceived in the earth.

SB 7.9.36
evaà sahasra-vadanäìghri-çiraù-karoru-
näsädya-karëa-nayanäbharaëäyudhäòhyam
mäyämayaà sad-upalakñita-sanniveçaà
dåñövä mahä-puruñam äpa mudaà viriïcaù

evam—in this way; sahasra—thousands and thousands; vadana—faces; aìghri—feet; çiraù—heads; kara—hands; uru—
thighs; näsa-ädya—noses, etc.; karëa—ears; nayana—eyes; äbharaëa—varieties of ornaments; äyudha—varieties of
weapons; äòhyam—endowed with; mäyä-mayam—all demonstrated by unlimited potency; sat-upalakñita—appearing in
different symptoms; sanniveçam—combined together; dåñövä—seeing; mahä-puruñam—the Supreme Personality of
Godhead; äpa—achieved; mudam—transcendental bliss; viriïcaù—Lord Brahmä.

Lord Brahmä could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and
eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You

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in the form of Lord Viñëu, Your symptoms and form being transcendental, Your legs extending from the lower planets,
Lord Brahmä achieved transcendental bliss.

SB 7.9.37
tasmai bhavän haya-çiras tanuvaà hi bibhrad
veda-druhäv atibalau madhu-kaiöabhäkhyau
hatvänayac chruti-gaëäàç ca rajas tamaç ca
sattvaà tava priyatamäà tanum ämananti

tasmai—unto Lord Brahmä; bhavän—Your Lordship; haya-çiraù—having the head and neck of a horse; tanuvam—the
incarnation; hi—indeed; bibhrat—accepting; veda-druhau—two demons who were against the Vedic principles; ati-balau
—extremely powerful; madhu-kaiöabha-äkhyau—known as Madhu and Kaiöabha; hatvä—killing; anayat—delivered;
çruti-gaëän—all the different Vedas (Säma, Yajur, Åg and Atharva); ca—and; rajaù tamaù ca—by representing the modes
of passion and ignorance; sattvam—pure transcendental goodness; tava—Your; priya-tamäm—most dear; tanum—form
(as Hayagréva); ämananti—they honor.

My dear Lord, when You appeared as Hayagréva, with the head of a horse, You killed two demons known as Madhu and
Kaiöabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord
Brahmä. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.

SB 7.9.38
itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat pratépän
dharmaà mahä-puruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo 'tha sa tvam

ittham—in this way; nå—like a human being (such as Lord Kåñëa and Lord Rämacandra); tiryak—like animals (such as
the boar); åñi—as a great saint (Paraçuräma); deva—as demigods; jhaña—as an aquatic (such as the fish and tortoise);
avatäraiù—by such different incarnations; lokän—all the different planetary systems; vibhävayasi—You protect; haàsi—
You (sometimes) kill; jagat pratépän—persons who have simply created trouble in this world; dharmam—the principles
of religion; mahä-puruña—O great personality; päsi—You protect; yuga-anuvåttam—according to the different
millenniums; channaù—covered; kalau—in the age of Kali; yat—since; abhavaù—have been (and will be in the future);
tri-yugaù—named Triyuga; atha—therefore; saù—the same personality; tvam—You.

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a
tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According
to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as
the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

SB 7.9.39
naitan manas tava kathäsu vikuëöha-nätha
sampréyate durita-duñöam asädhu tévram
kämäturaà harña-çoka-bhayaiñaëärtaà
tasmin kathaà tava gatià vimåçämi dénaù

na—certainly not; etat—this; manaù—mind; tava—Your; kathäsu—in transcendental topics; vikuëöha-nätha—O Lord of
Vaikuëöha, where there is no anxiety; sampréyate—is pacified or interested in; durita—by sinful activities; duñöam—
polluted; asädhu—dishonest; tévram—very difficult to control; käma-äturam—always full of different desires and lusty
propensities; harña-çoka—sometimes by jubilation and sometimes by distress; bhaya—and sometimes by fear; eñaëä—
and by desiring; ärtam—distressed; tasmin—in that mental status; katham—how; tava—Your; gatim—transcendental
activities; vimåçämi—I shall consider and try to understand; dénaù—who am most fallen and poor.

My dear Lord of the Vaikuëöha planets, where there is no anxiety, my mind is extremely sinful and lusty, being
sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always

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seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am
therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

SB 7.9.40
jihvaikato 'cyuta vikarñati mävitåptä
çiçno 'nyatas tvag-udaraà çravaëaà kutaçcit
ghräëo 'nyataç capala-dåk kva ca karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti

jihvä—the tongue; ekataù—to one side; acyuta—O my infallible Lord; vikarñati—attracts; mä—me; avitåptä—not being
satisfied; çiçnaù—the genitals; anyataù—to another side; tvak—the skin (for touching a soft thing); udaram—the belly
(for various types of food); çravaëam—the ear (for hearing some sweet music); kutaçcit—to some other side; ghräëaù—
the nose (for smelling); anyataù—to still another side; capala-dåk—the restless eyesight; kva ca—somewhere; karma-
çaktiù—the active senses; bahvyaù—many; sa-patnyaù—co-wives; iva—like; geha-patim—a householder; lunanti—
annihilate.

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their
own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the
sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to
hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes
are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly
embarrassed.

SB 7.9.41
evaà sva-karma-patitaà bhava-vaitaraëyäm
anyonya-janma-maraëäçana-bhéta-bhétam
paçyaï janaà sva-para-vigraha-vaira-maitraà
hanteti päracara pépåhi müòham adya

evam—in this way; sva-karma-patitam—fallen because of the reactions of one's own material activities; bhava—
compared to the world of nescience (birth, death, old age and disease); vaitaraëyäm—in the river known as Vaitaraëé
(which lies in front of the doorway of Yamaräja, the superintendent of death); anyaù anya—one after another; janma—
birth; maraëa—death; äçana—different types of eating; bhéta-bhétam—being exceedingly afraid; paçyan—seeing; janam
—the living entity; sva—one's own; para—of others; vigraha—in the body; vaira-maitram—considering friendship and
enmity; hanta—alas; iti—in this way; päracara—O You, who are on the other side of the river of death; pépåhi—kindly
save us all (from this dangerous condition); müòham—we are all foolish, bereft of spiritual knowledge; adya—today
(because You are personally present here).

My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the
reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly
suffering the pains of birth and death and eating horrible things. Now kindly look upon us—not only upon me but also
upon all others who are suffering—and by Your causeless mercy and compassion, deliver us and maintain us.

SB 7.9.42
ko nv atra te 'khila-guro bhagavan prayäsa
uttäraëe 'sya bhava-sambhava-lopa-hetoù
müòheñu vai mahad-anugraha ärta-bandho
kià tena te priya-janän anusevatäà naù

kaù—what is that; nu—indeed; atra—in this matter; te—of Your Lordship; akhila-guro—O supreme spiritual master of
the entire creation; bhagavan—O Supreme Lord, O Personality of Godhead; prayäsaù—endeavor; uttäraëe—for the
deliverance of these fallen souls; asya—of this; bhava-sambhava—of creation and maintenance; lopa—and of
annihilation; hetoù—of the cause; müòheñu—unto the foolish persons rotting in this material world; vai—indeed; mahat-
anugrahaù—compassion by the Supreme; ärta-bandho—O friend of the suffering living entities; kim—what is the

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difficulty; tena—with that; te—of Your Lordship; priya-janän—the dear persons (devotees); anusevatäm—of those
always engaged in serving; naù—like us (who are so engaged).

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for
You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are
the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I
think that You will show Your causeless mercy to persons like us, who engage in Your service.

SB 7.9.43
naivodvije para duratyaya-vaitaraëyäs
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän

na—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—insurmountable or very

difficult to cross; vaitaraëyäù—of the Vaitaraëé, the river of the material world; tvat-vérya—of Your Lordship's glories
and activities; gäyana—from chanting or distributing; mahä-amåta—in the great ocean of nectarean spiritual bliss; magna-
cittaù—whose consciousness is absorbed; çoce—I am simply lamenting; tataù—from that; vimukha-cetasaù—the fools
and rascals who are bereft of Kåñëa consciousness; indriya-artha—in sense gratification; mäyä-sukhäya—for temporary,
illusory happiness; bharam—the false burden or responsibility (of maintaining one's family, society and nation and
elaborate arrangements for that purpose); udvahataù—who are lifting (by making grand plans for this arrangement);
vimüòhän—although all of them are nothing but fools and rascals (I am thinking of them also).

O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in
thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for
material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

SB 7.9.44
präyeëa deva munayaù sva-vimukti-kämä
maunaà caranti vijane na parärtha-niñöhäù
naitän vihäya kåpaëän vimumukña eko
nänyaà tvad asya çaraëaà bhramato 'nupaçye

präyeëa—generally, in almost all cases; deva—O my Lord; munayaù—the great saintly persons; sva—personal, own;
vimukti-kämäù—ambitious for liberation from this material world; maunam—silently; caranti—they wander (in places
like the Himalayan forests, where they have no touch with the activities of the materialists); vijane—in solitary places; na
—not; para-artha-niñöhäù—interested in working for others by giving them the benefit of the Kåñëa consciousness
movement, by enlightening them with Kåñëa consciousness; na—not; etän—these; vihäya—leaving aside; kåpaëän—
fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukñe—
I desire to be liberated and to return home, back to Godhead; ekaù—alone; na—not; anyam—other; tvat—but for You;
asya—of this; çaraëam—shelter; bhramataù—of the living entity rotating and wandering throughout the material
universes; anupaçye—do I see.

My dear Lord Nåsiàhadeva, I see that there are many saintly persons indeed, but they are interested only in their own
deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of
silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated
alone, leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness, without taking shelter of
Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

SB 7.9.45
yan maithunädi-gåhamedhi-sukhaà hi tucchaà
kaëòüyanena karayor iva duùkha-duùkham
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù
kaëòütivan manasijaà viñaheta dhéraù

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yat—that which (is meant for material sense gratification); maithuna-ädi—represented by talking of sex, reading sexual
literature or enjoying sex life (at home or outside, as in a club); gåhamedhi-sukham—all types of material happiness based
on attachment to family, society, friendship, etc.; hi—indeed; tuccham—insignificant; kaëòüyanena—with the itching;
karayoù—of the two hands (to relieve the itching); iva—like; duùkha-duùkham—different types of unhappiness (into
which one is put after such itching sense gratification); tåpyanti—become satisfied; na—never; iha—in material sense
gratification; kåpaëäù—the foolish persons; bahu-duùkha-bhäjaù—subjected to various types of material unhappiness;
kaëòüti-vat—if one can learn from such itching; manasi-jam—which is simply a mental concoction (actually there is no
happiness); viñaheta—and tolerates (such itching); dhéraù—(he can become) a most perfect, sober person.

Sex life is compared to the rubbing of two hands to relieve an itch. Gåhamedhis, so-called gåhasthas who have no spiritual
knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The
kåpaëas, the fools who are just the opposite of brähmaëas, are not satisfied by repeated sensuous enjoyment. Those who
are dhéra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

SB 7.9.46
mauna-vrata-çruta-tapo-'dhyayana-sva-dharma-
vyäkhyä-raho-japa-samädhaya äpavargyäù
präyaù paraà puruña te tv ajitendriyäëäà
värtä bhavanty uta na vätra tu dämbhikänäm

mauna—silence; vrata—vows; çruta—Vedic knowledge; tapaù—austerity; adhyayana—study of scripture; sva-dharma—

executing varëäçrama-dharma; vyäkhyä—explaining the çästras; rahaù—living in a solitary place; japa—chanting or
reciting mantras; samädhayaù—remaining in trance; äpavargyäù—these are ten types of activities for advancing on the
path of liberation; präyaù—generally; param—the only means; puruña—O my Lord; te—all of them; tu—but; ajita-
indriyäëäm—of persons who cannot control the senses; värtäù—means of living; bhavanti—are; uta—so it is said; na—
not; vä—or; atra—in this connection; tu—but; dämbhikänäm—of persons who are falsely proud.

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation—to remain silent, not to
speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and
other Vedic literatures, to execute the duties of varëäçrama-dharma, to explain the çästras, to stay in a solitary place, to
chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a
professional practice and means of livelihood for those who have not conquered their senses. Because such persons are
falsely proud, these procedures may not be successful.

SB 7.9.47
rüpe ime sad-asaté tava veda-såñöe
béjäìkuräv iva na cänyad arüpakasya
yuktäù samakñam ubhayatra vicakñante tväà
yogena vahnim iva däruñu nänyataù syät

rüpe—in the forms; ime—these two; sat-asaté—the cause and the effect; tava—Your; veda-såñöe—explained in the
Vedas; béja-aìkurau—the seed and the sprout; iva—like; na—never; ca—also; anyat—any other; arüpakasya—of You,
who possess no material form; yuktäù—those engaged in Your devotional service; samakñam—before the very eyes;
ubhayatra—in both ways (spiritually and materially); vicakñante—can actually see; tväm—You; yogena—simply by the
method of devotional service; vahnim—fire; iva—like; däruñu—in wood; na—not; anyataù—from any other means; syät
—it is possible.

By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the
Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but
energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire
pervades wood, those engaged in devotional service understand how You are both the cause and effect.

SB 7.9.48

167
tvaà väyur agnir avanir viyad ambu mäträù
präëendriyäëi hådayaà cid anugrahaç ca
sarvaà tvam eva saguëo viguëaç ca bhüman
nänyat tvad asty api mano-vacasä niruktam

tvam—You (are); väyuù—air; agniù—fire; avaniù—earth; viyat—sky; ambu—water; mäträù—the sense objects; präëa—
the life airs; indriyäëi—the senses; hådayam—the mind; cit—consciousness; anugrahaù ca—and false ego or the
demigods; sarvam—everything; tvam—You; eva—only; sa-guëaù—material nature with its three modes; viguëaù—the
spiritual spark and Supersoul, which are beyond material nature; ca—and; bhüman—O my great Lord; na—not; anyat—
other; tvat—than You; asti—is; api—although; manaù-vacasä—by mind and words; niruktam—everything manifested.

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life
airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material
elements and anything expressed, either by the words or by the mind, are nothing but You.

SB 7.9.49
naite guëä na guëino mahad-ädayo ye
sarve manaù prabhåtayaù sahadeva-martyäù
ädy-antavanta urugäya vidanti hi tväm
evaà vimåçya sudhiyo viramanti çabdät

na—neither; ete—all these; guëäù—three qualities of material nature; na—nor; guëinaù—the predominating deities of the
three modes of material nature (namely Lord Brahmä, the predominating deity of passion, and Lord Çiva, the
predominating deity of ignorance); mahat-ädayaù—the five elements, the senses and the sense objects; ye—those which;
sarve—all; manaù—the mind; prabhåtayaù—and so on; saha-deva-martyäù—with the demigods and the mortal human
beings; ädi-anta-vantaù—who all have a beginning and end; urugäya—O Supreme Lord, who are glorified by all saintly
persons; vidanti—understand; hi—indeed; tväm—Your Lordship; evam—thus; vimåçya—considering; sudhiyaù—all
wise men; viramanti—cease; çabdät—from studying or understanding the Vedas.

Neither the three modes of material nature [sattva-guëa, rajo-guëa and tamo-guëa], nor the predominating deities
controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can
understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced
have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in
practical devotional service.

SB 7.9.50
tat te 'rhattama namaù stuti-karma-püjäù
karma småtiç caraëayoù çravaëaà kathäyäm
saàsevayä tvayi vineti ñaò-aìgayä kià
bhaktià janaù paramahaàsa-gatau labheta

tat—therefore; te—unto You; arhat-tama—O supreme of all worshipable persons; namaù—respectful obeisances; stuti-
karma-püjäù—worshiping Your Lordship by offering prayers and other devotional activities; karma—activities being
dedicated to You; småtiù—constant remembrance; caraëayoù—of Your lotus feet; çravaëam—always hearing; kathäyäm
—in topics (about You); saàsevayä—such devotional service; tvayi—unto You; vinä—without; iti—thus; ñaö-aìgayä—
having six different parts; kim—how; bhaktim—devotional service; janaù—a person; paramahaàsa-gatau—obtainable by
the paramahaàsa; labheta—may attain.

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful
obeisances unto You because without rendering six kinds of devotional service unto You—offering prayers, dedicating all
the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about
Your glories—who can achieve that which is meant for the paramahaàsas?

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 Again Sri Prahlada glorifying Sri Nrsimha
SB 7.10.2
çré-prahräda uväca
mä mäà pralobhayotpattyä
saktaàkämeñu tair varaiù
tat-saìga-bhéto nirviëëo
mumukñus tväm upäçritaù

çré-prahrädaù uväca—Prahläda Mahäräja said (to the Supreme Personality of Godhead); mä—please do not; mäm—me;
pralobhaya—allure; utpattyä—because of my birth (in a demoniac family); saktam—(I am already) attached; kämeñu—to
material enjoyment; taiù—by all those; varaiù—benedictions of material possessions; tat-saìga-bhétaù—being afraid of
such material association; nirviëëaù—completely detached from material desires; mumukñuù—desiring to be liberated
from material conditions of life; tväm—unto Your lotus feet; upäçritaù—I have taken shelter.

Prahläda Mahäräja said: My dear Lord, O Supreme Personality of Godhead, because I was born in an atheistic family I am
naturally attached to material enjoyment. Therefore, kindly do not tempt me with these illusions. I am very much afraid of
material conditions, and I desire to be liberated from materialistic life. It is for this reason that I have taken shelter of Your
lotus feet.

SB 7.10.3
bhåtya-lakñaëa-jijïäsur
bhaktaà kämeñv acodayat
bhavän saàsära-béjeñu
hådaya-granthiñu prabho

bhåtya-lakñaëa-jijïäsuù—desiring to exhibit the symptoms of a pure devotee; bhaktam—the devotee; kämeñu—in the
material world, where lusty desires predominate; acodayat—has sent; bhavän—Your Lordship; saàsära-béjeñu—the root
cause of being present in this material world; hådaya-granthiñu—which (desire for material enjoyment) is in the cores of
the hearts of all conditioned souls; prabho—O my worshipable Lord.

O my worshipable Lord, because the seed of lusty desires, which is the root cause of material existence, is within the core
of everyone's heart, You have sent me to this material world to exhibit the symptoms of a pure devotee.

SB 7.10.4
nänyathä te 'khila-guro
ghaöeta karuëätmanaù
yas ta äçiña äçäste
na sa bhåtyaù sa vai vaëik

na—not; anyathä—otherwise; te—of You; akhila-guro—O supreme instructor of the entire creation; ghaöeta—such a
thing can happen; karuëä-ätmanaù—the Supreme Person, who is extremely kind to His devotees; yaù—any person who;
te—from You; äçiñaù—material benefits; äçäste—desires (in exchange for serving You); na—not; saù—such a person;
bhåtyaù—a servitor; saù—such a person; vai—indeed; vaëik—a merchant (who wants to get material profit from his
business).

Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not
induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange
for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange
for service.

SB 7.10.5
äçäsäno na vai bhåtyaù
sväminy äçiña ätmanaù
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na svämé bhåtyataù svämyam
icchan yo räti cäçiñaù

äçäsänaù—a person who desires (in exchange for service); na—not; vai—indeed; bhåtyaù—a qualified servant or pure
devotee of the Lord; svämini—from the master; äçiñaù—material benefit; ätmanaù—for personal sense gratification; na—
nor; svämé—the master; bhåtyataù—from the servant; svämyam—the prestigious position of being the master; icchan—
desiring; yaù—any such master who; räti—bestows; ca—also; äçiñaù—material profit.

A servant who desires material profits from his master is certainly not a qualified servant or pure devotee. Similarly, a
master who bestows benedictions upon his servant because of a desire to maintain a prestigious position as master is also
not a pure master.

SB 7.10.6
ahaà tv akämas tvad-bhaktas
tvaà ca svämy anapäçrayaù
nänyathehävayor artho
räja-sevakayor iva

aham—as far as I am concerned; tu—indeed; akämaù—without material desire; tvat-bhaktaù—fully attached to You
without motivation; tvam ca—Your Lordship also; svämé—the real master; anapäçrayaù—without motivation (You do
not become the master with motivation); na—not; anyathä—without being in such a relationship as master and servant;
iha—here; ävayoù—our; arthaù—any motivation (the Lord is the pure master, and Prahläda Mahäräja is the pure devotee
with no materialistic motivation); räja—of a king; sevakayoù—and the servitor; iva—like (just as a king exacts taxes for
the benefit of the servant or the citizens pay taxes for the benefit of the king).

O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other
than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship.

SB 7.10.7
yadi däsyasi me kämän
varäàs tvaà varadarñabha
kämänäà hådy asaàrohaà
bhavatas tu våëe varam

yadi—if; däsyasi—want to give; me—me; kämän—anything desirable; varän—as Your benediction; tvam—You; varada-
åñabha—O Supreme Personality of Godhead, who can give any benediction; kämänäm—of all desires for material
happiness; hådi—within the core of my heart; asaàroham—no growth; bhava taù—from You; tu—then; våëe—I pray for;
varam—such a benediction.

O my Lord, best of the givers of benediction, if You at all want to bestow a desirable benediction upon me, then I pray
from Your Lordship that within the core of my heart there be no material desires.

SB 7.10.8
indriyäëi manaù präëa
ätmä dharmo dhåtir matiù
hréù çrés tejaù småtiù satyaà
yasya naçyanti janmanä

indriyäëi—the senses; manaù—the mind; präëaù—the life air; ätmä—the body; dharmaù—religion; dhåtiù—patience;
matiù—intelligence; hréù—shyness; çréù—opulence; tejaù—strength; småtiù—memory; satyam—truthfulness; yasya—
of which lusty desires; naçyanti—are vanquished; janmanä—from the very beginning of birth.

O my Lord, because of lusty desires from the very beginning of one's birth, the functions of one's senses, mind, life, body,
religion, patience, intelligence, shyness, opulence, strength, memory and truthfulness are vanquished.

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SB 7.10.9
vimuïcati yadä kämän
mänavo manasi sthitän
tarhy eva puëòarékäkña
bhagavattväya kalpate

vimuïcati—gives up; yadä—whenever; kämän—all material desires; mänavaù—human society; manasi—within the
mind; sthitän—situated; tarhi—at that time only; eva—indeed; puëòaréka-akña—O lotus-eyed Lord; bhagavattväya—to
be equally as opulent as the Lord; kalpate—becomes eligible.

O my Lord, when a human being is able to give up all the material desires in his mind, he becomes eligible to possess
wealth and opulence like Yours.

SB 7.10.10
oà namo bhagavate tubhyaà
puruñäya mahätmane
haraye 'dbhuta-siàhäya
brahmaëe paramätmane

oà—O my Lord, O Supreme Personality of Godhead; namaù—I offer my respectful obeisances; bhagavate—unto the
Supreme Person; tubhyam—unto You; puruñäya—unto the Supreme Person; mahä-ätmane—unto the Supreme Soul, or
the Supersoul; haraye—unto the Lord, who vanquishes all the miseries of devotees; adbhuta-siàhäya—unto Your
wonderful lionlike form as Nåsiàhadeva; brahmaëe—unto the Supreme Brahman; parama-ätmane—unto the Supreme
Soul.

O my Lord, full of six opulences, O Supreme Person! O Supreme Soul, killer of all miseries! O Supreme Person in the
form of a wonderful lion and man, let me offer my respectful obeisances unto You.

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 Svayambhuva Manu glorifying the Supreme Lord while
performing austerities
SB 8.1.9
śrī-manur uvā ca
yena cetayate viśvaṁ
viśvaṁ cetayate na yam
yo jā garti śayā ne ’smin
nā yaṁ taṁ veda veda saḥ

śrī-manuḥ uvā ca — Svā yambhuva Manu chanted; yena — by whom (the Personality of Godhead); cetayate — is brought
into animation; viśvam — the whole universe; viśvam — the whole universe (the material world); cetayate — animates;
na — not; yam — He whom; yaḥ — He who; jā garti — is always awake (watching all activities); śayā ne — while
sleeping; asmin — in this body; na — not; ayam — this living entity; tam — Him; veda — knows; veda — knows; saḥ —
He.

Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by
this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not
know Him, but He knows everything.

SB 8.1.10
ā tmā vā syam idaṁ viśvaṁ
yat kiñcij jagatyā ṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam

ā tma — the Supersoul; ā vā syam — living everywhere; idam — this universe; viśvam — all universes, all places; yat —
whatever; kiñcit — everything that exists; jagatyā m — in this world, everywhere; jagat — everything, animate and
inanimate; tena — by Him; tyaktena — allotted; bhuñjīthāḥ — you may enjoy; mā — do not; gṛdhaḥ — accept; kasya
svit — of anyone else; dhanam — the property.

Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there
are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to
infringe upon the property of others.

SB 8.1.11
yaṁ paśyati na paśyantaṁ
cakṣur yasya na riṣyati
taṁ bhū ta-nilayaṁ devaṁ
suparṇ am upadhā vata

yam — He who; paśyati — the living entity sees; na — not; paśyantam — although always seeing; cakṣuḥ — eye; yasya
— whose; na — never; riṣyati — diminishes; tam — Him; bhū ta-nilayam — the original source of all living entities;
devam — the Supreme Personality of Godhead; suparṇ am — who accompanies the living entity as a friend; upadhā vata
— everyone should worship.

Although the Supreme Personality of Godhead constantly watches the activities of the world, no one sees Him. However,
one should not think that because no one sees Him, He does not see, for His power to see is never diminished. Therefore,
everyone should worship the Supersoul, who always stays with the individual soul as a friend.

SB 8.1.12
na yasyā dy-antau madhyaṁ ca
svaḥ paro nā ntaraṁ bahiḥ

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viśvasyā mū ni yad yasmā d
viśvaṁ ca tad ṛtaṁ mahat

na — neither; yasya — of whom (the Supreme Personality of Godhead); ā di — a beginning; antau — end; madhyam —
middle; ca — also; svaḥ — own; paraḥ — others; na — nor; antaram — inside; bahiḥ — outside; viśvasya — of the
whole cosmic manifestation; amū ni — all such considerations; yat — whose form; yasmā t — from He who is the cause
of everything; viśvam — the whole universe; ca — and; tat — all of them; ṛtam — truth; mahat — very, very great.

The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person
or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and
theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another
feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness.
SB 8.1.13
sa viśva-kā yaḥ puru-hū ta-īśaḥ
satyaḥ svayaṁ -jyotir ajaḥ purā ṇ aḥ
dhatte ’sya janmā dy-ajayā tma-śaktyā
tāṁ vidyayodasya nirīha ā ste

saḥ — that Supreme Personality of Godhead; viśva-kā yaḥ — the total form of the universe (the whole universe is the
external body of the Supreme Personality of Godhead); puru-hū taḥ — known by so many names; īśaḥ — the supreme
controller (with full power); satyaḥ — the ultimate truth; svayam — personally; jyotiḥ — self-effulgent; ajaḥ — unborn,
beginningless; purā ṇ aḥ — the oldest; dhatte — He performs; asya — of this universe; janma-ā di — the creation,
maintenance and annihilation; ajayā — by His external energy; ā tma-śaktyā — by His personal potency; tā m — that
external material energy; vidyayā — by His spiritual potency; udasya — giving up; nirīhaḥ — without any desire or
activity; ā ste — He is existing (untouched by the material energy).

The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions
of names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He
has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be
created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by
the activities of the material energy.

SB 8.1.14
athā gre ṛṣayaḥ karmā ṇ -
īhante ’karma-hetave
īhamā no hi puruṣaḥ
prā yo ’nīhā ṁ prapadyate

atha — therefore; agre — in the beginning; ṛṣayaḥ — all learned ṛṣis, saintly persons; karmā ṇ i — fruitive activities;
īhante — execute; akarma — freedom from fruitive results; hetave — for the purpose of; īhamā naḥ — engaging in such
activities; hi — indeed; puruṣaḥ — a person; prā yaḥ — almost always; anīhā m — liberation from karma; prapadyate —
attains.

Therefore, to enable people to reach the stage of activities that are not tinged by fruitive results, great saints first engage
people in fruitive activities, for unless one begins by performing activities as recommended in the śā stras, one cannot
reach the stage of liberation, or activities that produce no reactions.

SB 8.1.15
īhate bhagavā n īśo
na hi tatra visajjate
ā tma-lā bhena pū rṇ ā rtho
nā vasīdanti ye ’nu tam

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īhate — engages in activities of creation, maintenance and annihilation; bhagavā n — the Supreme Personality of
Godhead, Kṛṣṇ a; īśaḥ — the supreme controller; na — not; hi — indeed; tatra — in such activities; visajjate — He
becomes entangled; ā tma-lā bhena — because of His own gain; pū rṇ a-arthaḥ — who is self-satisfied; na — not;
avasīdanti — are disheartened; ye — persons who; anu — follow; tam — the Supreme Personality of Godhead.

The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and
annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His
footsteps are also never entangled.

SB 8.1.16
tam īhamā naṁ nirahaṅ kṛtaṁ budhaṁ
nirā śiṣaṁ pū rṇ am ananya-coditam
nṝñ śikṣayantaṁ nija-vartma-saṁ sthitaṁ
prabhuṁ prapadye ’khila-dharma-bhā vanam

tam — unto the same Supreme Personality of Godhead; īhamā nam — who is acting for our benefit; nirahaṅ kṛtam — who
is without entanglement or desire for gain; budham — who is completely in knowledge; nirā śiṣam — without desires to
enjoy the fruits of His activities; pū rṇ am — who is full and therefore has no need to fulfill desires; ananya — by others;
coditam — induced or inspired; nṝn — all of human society; śikṣayantam — to teach (the real path of life); nija-vartma
— His own personal way of life; saṁ sthitam — to establish (without deviation); prabhum — unto the Supreme Lord;
prapadye — I request everyone to surrender; akhila-dharma-bhā vanam — who is the master of all religious principles or
the occupational duties for a human being.

The Supreme Personality of Godhead, Kṛṣṇ a, works just like an ordinary human being, yet He does not desire to enjoy
the fruits of work. He is full in knowledge, free from material desires and diversions, and completely independent. As the
supreme teacher of human society, He teaches His own way of activities, and thus He inaugurates the real path of religion.
I request everyone to follow Him.

174
 Gajendra’s prayers of surrender
SB 8.3.2
śrī-gajendra uvā ca
oṁ namo bhagavate tasmai
yata etac cid-ā tmakam
puruṣā yā di-bījā ya
pareśā yā bhidhīmahi

śrī-gajendraḥ uvā ca — Gajendra, the King of elephants, said; om — O my Lord; namaḥ — I offer my respectful
obeisances unto You; bhagavate — unto the Supreme Personality of Godhead; tasmai — unto Him; yataḥ — from whom;
etat — this body and the material manifestation; cit-ā tmakam — is moving due to consciousness (the spirit soul);
puruṣā ya — unto the Supreme Person; ā di-bījā ya — who is the origin or root cause of everything; para-īśā ya — who is
supreme, transcendental and worshipable for such exalted persons as Brahmā and Śiva; abhidhīmahi — let me meditate
upon Him.

The King of the elephants, Gajendra, said: I offer my respectful obeisances unto the Supreme Person, Vā sudeva [oṁ
namo bhagavate vā sudevā ya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the
root cause of everyone. He is worshipable for such exalted persons as Brahmā and Śiva, and He has entered the heart of
every living being. Let me meditate upon Him.

SB 8.3.3
yasminn idaṁ yataś cedaṁ
yenedaṁ ya idaṁ svayam
yo ’smā t parasmā c ca paras
taṁ prapadye svayambhuvam

yasmin — the basic platform on which; idam — the universe rests; yataḥ — the ingredients from which; ca — and; idam
— the cosmic manifestation is produced; yena — by whom; idam — this cosmic manifestation is created and maintained;
yaḥ — He who; idam — this material world; svayam — is Himself; yaḥ — He who; asmā t — from the effect (this
material world); parasmā t — from the cause; ca — and; paraḥ — transcendental or different; tam — unto Him; prapadye
— I surrender; svayambhuvam — unto the supreme self-sufficient.

The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been
produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different
from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in
everything.

SB 8.3.4
yaḥ svā tmanīdaṁ nija-mā yayā rpitaṁ
kvacid vibhā taṁ kva ca tat tirohitam
aviddha-dṛk sā kṣy ubhayaṁ tad īkṣate
sa ā tma-mū lo ’vatu māṁ parā t-paraḥ

yaḥ — the Supreme Personality of Godhead who; sva-ā tmani — in Him; idam — this cosmic manifestation; nija-mā yayā
— by His own potency; arpitam — invested; kvacit — sometimes, at the beginning of a kalpa; vibhā tam — it is
manifested; kva ca — sometimes, during dissolution; tat — that (manifestation); tirohitam — not visible; aviddha-dṛk —
He sees everything (in all these circumstances); sā kṣī — the witness; ubhayam — both (manifestation and annihilation);
tat īkṣate — sees everything, without loss of sight; saḥ — that Supreme Personality of Godhead; ā tma-mū laḥ — self-
sufficient, having no other cause; avatu — please give protection; mā m — unto me; parā t-paraḥ — He is transcendental
to transcendental, or above all transcendence.

175
The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again
sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all
circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.

SB 8.3.5
kā lena pañcatvam iteṣu kṛtsnaśo
lokeṣu pā leṣu ca sarva-hetuṣu
tamas tadā sīd gahanaṁ gabhīraṁ
yas tasya pā re ’bhivirā jate vibhuḥ

kā lena — in due course of time (after millions and millions of years); pañcatvam — when everything illusory is
annihilated; iteṣu — all transformations; kṛtsnaśaḥ — with everything within this cosmic manifestation; lokeṣu — all the
planets, or everything that exists; pā leṣu — maintainers like Lord Brahmā ; ca — also; sarva-hetuṣu — all causative
existences; tamaḥ — great darkness; tadā — then; ā sīt — was; gahanam — very dense; gabhīram — very deep; yaḥ —
the Supreme Personality of Godhead who; tasya — this dark situation; pā re — over and above; abhivirā jate — exists or
shines; vibhuḥ — the Supreme.

In due course of time, when all the causative and effective manifestations of the universe, including the planets and their
directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the
Supreme Personality of Godhead. I take shelter of His lotus feet.

SB 8.3.6
na yasya devā ṛṣayaḥ padaṁ vidur
jantuḥ punaḥ ko ’rhati gantum īritum
yathā naṭasyā kṛtibhir viceṣṭato
duratyayā nukramaṇ aḥ sa mā vatu

na — neither; yasya — He of whom; devā ḥ — the demigods; ṛṣayaḥ — great sages; padam — position; viduḥ — can
understand; jantuḥ — unintelligent living beings like animals; punaḥ — again; kaḥ — who; arhati — is able; gantum —
to enter into the knowledge; īritum — or to express by words; yathā — as; naṭasya — of the artist; ā kṛtibhiḥ — by bodily
features; viceṣṭataḥ — dancing in different ways; duratyaya — very difficult; anukramaṇ aḥ — His movements; saḥ —
that Supreme Personality of Godhead; mā — unto me; avatu — may give His protection.

An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his
audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great
sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent
can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality
of Godhead give me protection.

SB 8.3.7
didṛkṣavo yasya padaṁ sumaṅ galaṁ
vimukta-saṅ gā munayaḥ susā dhavaḥ
caranty aloka-vratam avraṇ aṁ vane
bhū tā tma-bhū tāḥ suhṛdaḥ sa me gatiḥ

didṛkṣavaḥ — those who desire to see (the Supreme Personality of Godhead); yasya — of Him; padam — the lotus feet;
su-maṅ galam — all-auspicious; vimukta-saṅ gā ḥ — persons who are completely disinfected of material conditions;
munayaḥ — great sages; su-sā dhavaḥ — those who are highly elevated in spiritual consciousness; caranti — practice;
aloka-vratam — vows of brahmacarya, vā naprastha or sannyā sa; avraṇ am — without any fault; vane — in the forest;
bhū ta-ā tma-bhū tā ḥ — those who are equal to all living entities; suhṛdaḥ — those who are friends to everyone; saḥ — that
same Supreme Personality of Godhead; me — my; gatiḥ — destination.

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Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice
in the forest the vows of brahmacarya, vā naprastha and sannyā sa desire to see the all-auspicious lotus feet of the Supreme
Personality of Godhead. May that same Supreme Personality of Godhead be my destination.

SB 8.3.8-9
na vidyate yasya ca janma karma vā
na nā ma-rū pe guṇ a-doṣa eva vā
tathā pi lokā pyaya-sambhavā ya yaḥ
sva-mā yayā tā ny anukā lam ṛcchati

tasmai namaḥ pareśā ya

brahmaṇ e ’nanta-śaktaye
arū pā yoru-rū pā ya
nama ā ścarya-karmaṇ e

na — not; vidyate — there is; yasya — of whom (the Supreme Personality of Godhead); ca — also; janma — birth; karma
— activities; vā — or; na — nor; nā ma-rū pe — any material name or material form; guṇ a — qualities; doṣaḥ — fault;
eva — certainly; vā — either; tathā pi — still; loka — of this cosmic manifestation; apyaya — who is the destruction;
sambhavā ya — and creation; yaḥ — He who; sva-mā yayā — by His own potency; tā ni — activities; anukā lam —
eternally; ṛcchati — accepts; tasmai — unto Him; namaḥ — I offer my obeisances; para — transcendental; īśā ya — who
is the supreme controller; brahmaṇ e — who is the Supreme Brahman (Parabrahman); ananta-śaktaye — with unlimited
potency; arū pā ya — possessing no material form; uru-rū pā ya — possessing various forms as incarnations; namaḥ — I
offer my obeisances; ā ścarya-karmaṇ e — whose activities are wonderful.

The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the
purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rā ma or
Lord Kṛṣṇ a by His original internal potency. He has immense potency, and in various forms, all free from material
contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.

SB 8.3.10
nama ā tma-pradīpā ya
sā kṣiṇ e paramā tmane
namo girā ṁ vidū rā ya
manasaś cetasā m api

namaḥ — I offer my respectful obeisances; ā tma-pradīpā ya — unto Him who is self-effulgent or who gives
enlightenment to the living entities; sā kṣiṇ e — who is situated in everyone’s heart as a witness; parama-ā tmane — unto
the Supreme Soul, the Supersoul; namaḥ — I offer my respectful obeisances; girā m — by words; vidū rā ya — who is
impossible to reach; manasaḥ — by the mind; cetasā m — or by consciousness; api — even.

I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the
witness in everyone’s heart, who enlightens the individual soul and who cannot be reached by exercises of the mind,
words or consciousness.

SB 8.3.11
sattvena pratilabhyā ya
naiṣkarmyeṇ a vipaścitā
namaḥ kaivalya-nā thā ya
nirvā ṇ a-sukha-saṁ vide

sattvena — by pure devotional service; prati-labhyā ya — unto the Supreme Personality of Godhead, who is achieved by
such devotional activities; naiṣkarmyeṇ a — by transcendental activities; vipaścitā — by persons who are sufficiently
learned; namaḥ — I offer my respectful obeisances; kaivalya-nā thā ya — unto the master of the transcendental world;
nirvā ṇ a — for one completely freed from material activities; sukha — of happiness; saṁ vide — who is the bestower.
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The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga.
He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my
respect unto Him.

SB 8.3.12
namaḥ śā ntā ya ghorā ya
mū ḍ hā ya guṇ a-dharmiṇ e
nirviśeṣā ya sā myā ya
namo jñā na-ghanā ya ca

namaḥ — all obeisances; śā ntā ya — unto Him who is above all material qualities and completely peaceful, or unto
Vā sudeva, the Supersoul in every living entity; ghorā ya — unto the fierce forms of the Lord like Jā madagnya and
Nṛsiṁ hadeva; mū ḍ hā ya — the form of the Lord as an animal, such as the boar; guṇ a-dharmiṇ e — who accepts different
qualities within the material world; nirviśeṣā ya — who is without material qualities, being fully spiritual; sā myā ya —
Lord Buddha, the form of nirvā ṇ a, wherein the material qualities stop; namaḥ — I offer my respectful obeisances; jñā na-
ghanā ya — who is knowledge or the impersonal Brahman; ca — also.

I offer my respectful obeisances to Lord Vā sudeva, who is all-pervading, to the Lord’s fierce form as Lord Nṛsiṁ hadeva,
to the Lord’s form as an animal [Lord Varā hadeva], to Lord Dattā treya, who preached impersonalism, to Lord Buddha,
and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who
accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful
obeisances unto the impersonal Brahman effulgence.

SB 8.3.13
kṣetra-jñā ya namas tubhyaṁ
sarvā dhyakṣā ya sā kṣiṇ e
puruṣā yā tma-mū lā ya
mū la-prakṛtaye namaḥ

kṣetra-jñā ya — unto the one who knows everything of the external body; namaḥ — I offer my respectful obeisances;
tubhyam — unto You; sarva — everything; adhyakṣā ya — who are superintending, managing; sā kṣiṇ e — who are the
witness, Paramā tmā , or antaryā mī; puruṣā ya — the Supreme Person; ā tma-mū lā ya — who are the original source of
everything; mū la-prakṛtaye — unto the puruṣa-avatā ra, the origin of prakṛti and pradhā na; namaḥ — I offer my
respectful obeisances.

I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the
witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You
are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto
You.

SB 8.3.14
sarvendriya-guṇ a-draṣṭre
sarva-pratyaya-hetave
asatā cchā yayoktā ya
sad-ā bhā sā ya te namaḥ

sarva-indriya-guṇ a-draṣṭre — unto the seer of all objectives pursued by the senses; sarva-pratyaya-hetave — who is the
solution to all doubts (and without whose help one cannot solve all doubts and inabilities); asatā — with the manifestation
of unreality or illusion; chā yayā — because of the resemblance; uktā ya — called; sat — of reality; ā bhā sā ya — unto the
reflection; te — unto You; namaḥ — I offer my respectful obeisances.

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My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving
the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world
as real because it gives a glimpse of Your existence.

SB 8.3.15
namo namas te ’khila-kā raṇ ā ya
niṣkā raṇ ā yā dbhuta-kā raṇ ā ya
sarvā gamā mnā ya-mahā rṇ avā ya
namo ’pavargā ya parā yaṇ ā ya

namaḥ — I offer my respectful obeisances; namaḥ — again I offer my respectful obeisances; te — unto You; akhila-
kā raṇ ā ya — unto the supreme cause of everything; niṣkā raṇ ā ya — unto You who are causeless; adbhuta-kā raṇ ā ya — the
wonderful cause of everything; sarva — all; ā gama-ā mnā ya — unto the source of the paramparā system of all Vedic
knowledge; mahā -arṇ avā ya — the great ocean of knowledge, or the great ocean wherein all the rivers of knowledge
merge; namaḥ — I offer my obeisances; apavargā ya — unto You who can give deliverance or liberation; para-ayaṇ ā ya —
the shelter of all transcendentalists.

My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of
everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the
śā stras like the Pañcarā tras and Vedā nta-sū tra, which are Your representations, and who are the source of the paramparā
system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my
respectful obeisances unto You.

SB 8.3.16
guṇ ā raṇ i-cchanna-cid-uṣmapā ya
tat-kṣobha-visphū rjita-mā nasā ya
naiṣkarmya-bhā vena vivarjitā gama-
svayaṁ -prakā śā ya namas karomi

guṇ a — by the three guṇ as, the modes of material nature (sattva, rajas and tamas); araṇ i — by araṇ i wood; channa —
covered; cit — of knowledge; uṣmapā ya — unto Him whose fire; tat-kṣobha — of the agitation of the modes of material
nature; visphū rjita — outside; mā nasā ya — unto Him whose mind; naiṣkarmya-bhā vena — because of the stage of
spiritual understanding; vivarjita — in those who give up; ā gama — Vedic principles; svayam — personally; prakā śā ya
— unto Him who is manifest; namaḥ karomi — I offer my respectful obeisances.

My Lord, as the fire in araṇ i wood is covered, You and Your unlimited knowledge are covered by the material modes of
nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual
knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are
transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.

SB 8.3.17
mā dṛk prapanna-paśu-pā śa-vimokṣaṇ ā ya
muktā ya bhū ri-karuṇ ā ya namo ’layā ya
svā ṁ śena sarva-tanu-bhṛn-manasi pratīta-
pratyag-dṛśe bhagavate bṛhate namas te

mā dṛk — like me; prapanna — surrendered; paśu — an animal; pā śa — from entanglement; vimokṣaṇ ā ya — unto Him
who releases; muktā ya — unto the Supreme, who is untouched by the contamination of material nature; bhū ri-karuṇ ā ya
— who are unlimitedly merciful; namaḥ — I offer my respectful obeisances; alayā ya — who are never inattentive or idle
(for the purpose of my deliverance); sva-aṁ śena — by Your partial feature as Paramā tmā ; sarva — of all; tanu-bhṛt —
the living entities embodied in material nature; manasi — in the mind; pratīta — who are acknowledged; pratyak-dṛśe —
as the direct observer (of all activities); bhagavate — unto the Supreme Personality of Godhead; bṛhate — who are
unlimited; namaḥ — I offer my respectful obeisances; te — unto You.

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Since an animal such as me has surrendered unto You, who are supremely liberated, certainly You will release me from
this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as
Paramā tmā , You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge,
and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

SB 8.3.18
ā tmā tma-jā pta-gṛha-vitta-janeṣu saktair
duṣprā paṇ ā ya guṇ a-saṅ ga-vivarjitā ya
muktā tmabhiḥ sva-hṛdaye paribhā vitā ya
jñā nā tmane bhagavate nama īśvarā ya

ā tma — the mind and body; ā tma-ja — sons and daughters; ā pta — friends and relatives; gṛha — home, community,
society and nation; vitta — wealth; janeṣu — to various servants and assistants; saktaiḥ — by those who are too attached;
duṣprā paṇ ā ya — unto You, who are very difficult to achieve; guṇ a-saṅ ga — by the three modes of material nature;
vivarjitā ya — who are not contaminated; mukta-ā tmabhiḥ — by persons who are already liberated; sva-hṛdaye — within
the core of the heart; paribhā vitā ya — unto You, who are always meditated upon; jñā na-ā tmane — the reservoir of all
enlightenment; bhagavate — unto the Supreme Personality of Godhead; namaḥ — I offer my respectful obeisances;
īśvarā ya — unto the supreme controller.

My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their
hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives,
friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of
nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto
You.

SB 8.3.19
yaṁ dharma-kā mā rtha-vimukti-kā mā
bhajanta iṣṭā ṁ gatim ā pnuvanti
kiṁ cā śiṣo rā ty api deham avyayaṁ
karotu me ’dabhra-dayo vimokṣaṇ am

yam — the Supreme Personality of Godhead who; dharma-kā ma-artha-vimukti-kā māḥ — persons who desire the four
principles of religion, economic development, sense gratification and salvation; bhajantaḥ — by worshiping; iṣṭā m — the
objective; gatim — destination; ā pnuvanti — can achieve; kim — what to speak of; ca — also; ā śiṣaḥ — other
benedictions; rā ti — He bestows; api — even; deham — a body; avyayam — spiritual; karotu — may He bestow
benediction; me — unto me; adabhra-dayaḥ — the Supreme Personality of Godhead, who is unlimitedly merciful;
vimokṣaṇ am — liberation from the present danger and from the material world.

After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion,
economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of
other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme
Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present
danger and from the materialistic way of life.

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 Brahma glorifying Sri Krisodaksayi Visnu
SB 8.5.26
śrī-brahmovā ca
avikriyaṁ satyam anantam ā dyaṁ
guhā -śayaṁ niṣkalam apratarkyam
mano-’grayā naṁ vacasā niruktaṁ
namā mahe deva-varaṁ vareṇ yam

śrī-brahmā uvā ca — Lord Brahmā said; avikriyam — unto the Personality of Godhead, who never changes (as opposed to
material existence); satyam — the eternal supreme truth; anantam — unlimited; ā dyam — the original cause of all causes;
guhā -śayam — present in everyone’s heart; niṣkalam — without any decrease in potency; apratarkyam — inconceivable,
not within the jurisdiction of material arguments; manaḥ -agrayā nam — more quick than the mind, inconceivable to
mental speculation; vacasā — by jugglery of words; aniruktam — indescribable; namā mahe — all of us demigods offer
our respectful obeisances; deva-varam — unto the Supreme Lord, who is not equaled or surpassed by anyone; vareṇ yam
— the supreme worshipable, who is worshiped by the Gā yatrī mantra.

Lord Brahmā said: O Supreme Lord, O changeless, unlimited supreme truth. You are the origin of everything. Being all-
pervading, You are in everyone’s heart and also in the atom. You have no material qualities. Indeed, You are
inconceivable. The mind cannot catch You by speculation, and words fail to describe You. You are the supreme master of
everyone, and therefore You are worshipable for everyone. We offer our respectful obeisances unto You.

SB 8.5.27
vipaścitaṁ prā ṇ a-mano-dhiyā tmanā m
arthendriyā bhā sam anidram avraṇ am
chā yā tapau yatra na gṛdhra-pakṣau
tam akṣaraṁ khaṁ tri-yugaṁ vrajā mahe

vipaścitam — unto the omniscient; prā ṇ a — how the living force is working; manaḥ — how the mind is working; dhiya
— how the intelligence is working; ā tmanā m — of all living entities; artha — the objects of the senses; indriya — the
senses; ā bhā sam — knowledge; anidram — always awake and free from ignorance; avraṇ am — without a material body
subject to pains and pleasures; chā yā -ā tapau — the shelter for all who are suffering from ignorance; yatra — wherein; na
— not; gṛdhra-pakṣau — partiality toward any living being; tam — unto Him; akṣaram — infallible; kham — all-
pervading like the sky; tri-yugam — appearing with six opulences in three yugas (Satya, Tretā and Dvā para); vrajā mahe
— I take shelter.

The Supreme Personality of Godhead directly and indirectly knows how everything, including the living force, mind and
intelligence, is working under His control. He is the illuminator of everything and has no ignorance. He does not have a
material body subject to the reactions of previous activities, and He is free from the ignorance of partiality and
materialistic education. I therefore take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading and as
great as the sky and who appears with six opulences in three yugas [Satya, Tretā and Dvā para].

SB 8.5.28
ajasya cakraṁ tv ajayeryamā ṇ aṁ
manomayaṁ pañcadaśā ram ā śu
tri-nā bhi vidyuc-calam aṣṭa-nemi
yad-akṣam ā hus tam ṛtaṁ prapadye

ajasya — of the living being; cakram — the wheel (the cycle of birth and death in this material world); tu — but; ajayā —
by the external energy of the Supreme Lord; īryamā ṇ am — going around with great force; manaḥ -mayam — which is
nothing but a mental creation depending chiefly on the mind; pañcadaśa — fifteen; aram — possessing spokes; ā śu —
very quick; tri-nā bhi — having three naves (the three modes of material nature); vidyut — like electricity; calam —
moving; aṣṭa-nemi — made of eight fellies (the eight external energies of the Lord – bhū mir ā po ’nalo vā yuḥ , etc.); yat

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— who; akṣam — the hub; ā huḥ — they say; tam — unto Him; ṛtam — the fact; prapadye — let us offer our respectful
obeisances.

In the cycle of material activities, the material body resembles the wheel of a mental chariot. The ten senses [five for
working and five for gathering knowledge] and the five life airs within the body form the fifteen spokes of the chariot’s
wheel. The three modes of nature [goodness, passion and ignorance] are its center of activities, and the eight ingredients
of nature [earth, water, fire, air, sky, mind, intelligence and false ego] comprise the rim of the wheel. The external,
material energy moves this wheel like electrical energy. Thus the wheel revolves very quickly around its hub or central
support, the Supreme Personality of Godhead, who is the Supersoul and the ultimate truth. We offer our respectful
obeisances unto Him.

SB 8.5.29
ya eka-varṇ aṁ tamasaḥ paraṁ tad
alokam avyaktam ananta-pā ram
ā sā ṁ cakā ropasuparṇ am enam
upā sate yoga-rathena dhīrāḥ

yaḥ — the Supreme Personality of Godhead who; eka-varṇ am — absolute, situated in pure goodness; tamasaḥ — to the
darkness of the material world; param — transcendental; tat — that; alokam — who cannot be seen; avyaktam — not
manifested; ananta-pā ram — unlimited, beyond the measurement of material time and space; ā sā m cakā ra — situated;
upa-suparṇ am — on the back of Garuḍ a; enam — Him; upā sate — worship; yoga-rathena — by the vehicle of mystic
yoga; dhīrā ḥ — persons who are sober, undisturbed by material agitation.

The Supreme Personality of Godhead is situated in pure goodness [śuddha-sattva], and therefore He is eka-varṇ a — the
oṁ kā ra [praṇ ava]. Because the Lord is beyond the cosmic manifestation, which is considered to be darkness, He is not
visible to material eyes. Nonetheless, He is not separated from us by time or space, but is present everywhere. Seated on
His carrier, Garuḍ a, He is worshiped by means of mystical yogic power by those who have achieved freedom from
agitation. Let us all offer our respectful obeisances unto Him.

SB 8.5.30
na yasya kaścā tititarti mā yā ṁ
yayā jano muhyati veda nā rtham
taṁ nirjitā tmā tma-guṇ aṁ pareśaṁ
namā ma bhū teṣu samaṁ carantam

na — not; yasya — of whom (the Supreme Personality of Godhead); kaśca — anyone; atititarti — is able to overcome;
mā yā m — the illusory energy; yayā — by whom (by the illusory energy); janaḥ — people in general; muhyati — become
bewildered; veda — understand; na — not; artham — the aim of life; tam — unto Him (the Supreme Personality of
Godhead); nirjita — completely controlling; ā tmā — the living entities; ā tma-guṇ am — and His external energy; para-
īśam — the Lord, who is transcendentally situated; namā ma — we offer our respectful obeisances; bhū teṣu — unto all
living beings; samam — equally situated, or equipoised; carantam — controlling or ruling them.

No one can overcome the Supreme Personality of Godhead’s illusory energy [mā yā ], which is so strong that it bewilders
everyone, making one lose the sense to understand the aim of life. That same mā yā , however, is subdued by the Supreme
Personality of Godhead, who rules everyone and who is equally disposed toward all living entities. Let us offer our
obeisances unto Him.

SB 8.5.31
ime vayaṁ yat-priyayaiva tanvā
sattvena sṛṣṭā bahir-antar-ā viḥ
gatiṁ na sū kṣmā m ṛṣayaś ca vidmahe
kuto ’surā dyā itara-pradhā nāḥ

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ime — these; vayam — we (the demigods); yat — to whom; priyayā — appearing very near and dear; eva — certainly;
tanvā — the material body; sattvena — by the mode of goodness; sṛṣṭā ḥ — created; bahiḥ -antaḥ -ā viḥ — although fully
aware, internally and externally; gatim — destination; na — not; sū kṣmā m — very subtle; ṛṣayaḥ — great saintly
persons; ca — also; vidmahe — understand; kutaḥ — how; asura-ā dyāḥ — the demons and atheists; itara — who are
insignificant in their identities; pradhā nā ḥ — although they are leaders of their own societies.

Since our bodies are made of sattva-guṇ a, we, the demigods, are internally and externally situated in goodness. All the
great saints are also situated in that way. Therefore, if even we cannot understand the Supreme Personality of Godhead,
what is to be said of those who are most insignificant in their bodily constitutions, being situated in the modes of passion
and ignorance? How can they understand the Lord? Let us offer our respectful obeisances unto Him.

SB 8.5.32
pā dau mahīyaṁ sva-kṛtaiva yasya
catur-vidho yatra hi bhū ta-sargaḥ
sa vai mahā -pū ruṣa ā tma-tantraḥ
prasīdatāṁ brahma mahā -vibhū tiḥ

pā dau — His lotus feet; mahī — the earth; iyam — this; sva-kṛta — created by Himself; eva — indeed; yasya — of
whom; catuḥ -vidhaḥ — of four kinds of living entities; yatra — wherein; hi — indeed; bhū ta-sargaḥ — material creation;
saḥ — He; vai — indeed; mahā -pū ruṣaḥ — the Supreme Person; ā tma-tantraḥ — self-sufficient; prasīdatā m — may He
be merciful to us; brahma — the greatest; mahā -vibhū tiḥ — with unlimited potency.

On this earth there are four kinds of living entities, who are all created by Him. The material creation rests on His lotus
feet. He is the great Supreme Person, full of opulence and power. May He be pleased with us.

SB 8.5.33
ambhas tu yad-reta udā ra-vīryaṁ
sidhyanti jīvanty uta vardhamā nā ḥ
lokā yato ’thā khila-loka-pā lāḥ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

ambhaḥ — the masses of water seen on this planet or on others; tu — but; yat-retaḥ — His semen; udā ra-vīryam — so
powerful; sidhyanti — are generated; jīvanti — live; uta — indeed; vardhamā nā ḥ — flourish; lokāḥ — all the three
worlds; yataḥ — from which; atha — also; akhila-loka-pā lāḥ — all the demigods throughout the universe; prasīdatā m —
may be pleased; naḥ — upon us; saḥ — He; mahā -vibhū tiḥ — a person with unlimited potency.

The entire cosmic manifestation has emerged from water, and it is because of water that all living entities endure, live and
develop. This water is nothing but the semen of the Supreme Personality of Godhead. Therefore, may the Supreme
Personality of Godhead, who has such great potency, be pleased with us.

SB 8.5.34
somaṁ mano yasya samā mananti
divaukasā ṁ yo balam andha ā yuḥ
īśo nagā nāṁ prajanaḥ prajā nāṁ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

somam — the moon; manaḥ — the mind; yasya — of whom (of the Supreme Personality of Godhead); samā mananti —
they say; divaukasā m — of the denizens of the upper planetary systems; yaḥ — who; balam — the strength; andhaḥ —
the food grains; ā yuḥ — the duration of life; īśaḥ — the Supreme Lord; nagā nā m — of the trees; prajanaḥ — the source
of breeding; prajā nā m — of all living entities; prasīdatā m — may He be pleased; naḥ — upon us; saḥ — that Supreme
Personality of Godhead; mahā -vibhū tiḥ — the source of all opulences.

Soma, the moon, is the source of food grains, strength and longevity for all the demigods. He is also the master of all
vegetation and the source of generation for all living entities. As stated by learned scholars, the moon is the mind of the
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Supreme Personality of Godhead. May that Supreme Personality of Godhead, the source of all opulences, be pleased with
us.

SB 8.5.35
agnir mukhaṁ yasya tu jā ta-vedā
jā taḥ kriyā -kā ṇ ḍ a-nimitta-janmā
antaḥ -samudre ’nupacan sva-dhā tū n
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

agniḥ — fire; mukham — the mouth through which the Supreme Personality of Godhead eats; yasya — of whom; tu —
but; jā ta-vedāḥ — the producer of wealth or of all necessities of life; jā taḥ — produced; kriyā -kā ṇ ḍ a — ritualistic
ceremonies; nimitta — for the sake of; janmā — formed for this reason; antaḥ -samudre — within the depths of the ocean;
anupacan — always digesting; sva-dhā tū n — all elements; prasīdatā m — may be pleased; naḥ — upon us; saḥ — He;
mahā -vibhū tiḥ — the supremely powerful.

Fire, which is born for the sake of accepting oblations in ritualistic ceremonies, is the mouth of the Supreme Personality of
Godhead. Fire exists within the depths of the ocean to produce wealth, and fire is also present in the abdomen to digest
food and produce various secretions for the maintenance of the body. May that supremely powerful Personality of
Godhead be pleased with us.

SB 8.5.36
yac-cakṣur ā sīt taraṇ ir deva-yā naṁ
trayīmayo brahmaṇ a eṣa dhiṣṇ yam
dvā raṁ ca mukter amṛtaṁ ca mṛtyuḥ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

yat — that which; cakṣuḥ — eye; ā sīt — became; taraṇ iḥ — the sun-god; deva-yā nam — the predominating deity for the
path of deliverance for the demigods; trayī-mayaḥ — for the sake of guidance in karma-kā ṇ ḍ a Vedic knowledge;
brahmaṇ aḥ — of the supreme truth; eṣaḥ — this; dhiṣṇ yam — the place for realization; dvā ram ca — as well as the
gateway; mukteḥ — for liberation; amṛtam — the path of eternal life; ca — as well as; mṛtyuḥ — the cause of death;
prasīdatā m — may He be pleased; naḥ — upon us; saḥ — that Supreme Personality of Godhead; mahā -vibhū tiḥ — the
all-powerful.

The sun-god marks the path of liberation, which is called arcirā di-vartma. He is the chief source for understanding of the
Vedas, he is the abode where the Absolute Truth can be worshiped, he is the gateway to liberation, and he is the source of
eternal life as well as the cause of death. The sun-god is the eye of the Lord. May that Supreme Lord, who is supremely
opulent, be pleased with us.

SB 8.5.37
prā ṇ ā d abhū d yasya carā carā ṇ āṁ
prā ṇ aḥ saho balam ojaś ca vā yuḥ
anvā sma samrā jam ivā nugā vayaṁ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

prā ṇ ā t — from the vital force; abhū t — generated; yasya — of whom; cara-acarā ṇ ā m — of all living entities, moving and
nonmoving; prā ṇ aḥ — the vital force; sahaḥ — the basic principle of life; balam — strength; ojaḥ — the vital force; ca —
and; vā yuḥ — the air; anvā sma — follow; samrā jam — an emperor; iva — like; anugā ḥ — followers; vayam — all of us;
prasīdatā m — may be pleased; naḥ — upon us; saḥ — He; mahā -vibhū tiḥ — the supremely powerful.

All living entities, moving and nonmoving, receive their vital force, their bodily strength and their very lives from the air.
All of us follow the air for our vital force, exactly as servants follow an emperor. The vital force of air is generated from
the original vital force of the Supreme Personality of Godhead. May that Supreme Lord be pleased with us.

SB 8.5.38
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śrotrā d diśo yasya hṛdaś ca khā ni
prajajñire khaṁ puruṣasya nā bhyā ḥ
prā ṇ endriyā tmā su-śarīra-ketaḥ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

śrotrā t — from the ears; diśaḥ — different directions; yasya — of whom; hṛdaḥ — from the heart; ca — also; khā ni —
the holes of the body; prajajñire — generated; kham — the sky; puruṣasya — of the Supreme Person; nā bhyāḥ — from
the navel; prā ṇ a — of the life force; indriya — senses; ā tmā — mind; asu — vital force; śarīra — and body; ketaḥ — the
shelter; prasīdatā m — may be pleased; naḥ — upon us; saḥ — He; mahā -vibhū tiḥ — the supremely powerful.

May the supremely powerful Personality of Godhead be pleased with us. The different directions are generated from His
ears, the holes of the body come from His heart, and the vital force, the senses, the mind, the air within the body, and the
ether, which is the shelter of the body, come from His navel.

SB 8.5.39
balā n mahendras tri-daśāḥ prasā dā n
manyor girīśo dhiṣaṇ ā d viriñcaḥ
khebhyas tu chandā ṁ sy ṛṣayo meḍ hrataḥ kaḥ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

balā t — by His strength; mahā -indraḥ — King Indra became possible; tri-daśā ḥ — as well as the demigods; prasā dā t —
by satisfaction; manyoḥ — by anger; giri-īśaḥ — Lord Śiva; dhiṣaṇ ā t — from sober intelligence; viriñcaḥ — Lord
Brahmā ; khebhyaḥ — from the bodily holes; tu — as well as; chandāṁ si — Vedic mantras; ṛṣayaḥ — great saintly
persons; meḍ hrataḥ — from the genitals; kaḥ — the prajā patis; prasīdatā m — may be pleased; naḥ — upon us; saḥ —
He; mahā -vibhū tiḥ — the Supreme Personality of Godhead, who has extraordinary power.

Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the
mercy of the Lord, Lord Śiva was generated from the anger of the Lord, and Lord Brahmā from His sober intelligence.
The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajā patis were generated
from His genitals. May that supremely powerful Lord be pleased with us.

SB 8.5.40
śrīr vakṣasaḥ pitaraś chā yayā san
dharmaḥ stanā d itaraḥ pṛṣṭhato ’bhū t
dyaur yasya śīrṣṇ o ’psaraso vihā rā t
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

śrīḥ — the goddess of fortune; vakṣasaḥ — from His chest; pitaraḥ — the inhabitants of Pitṛloka; chā yayā — from His
shadow; ā san — became possible; dharmaḥ — the principle of religion; stanā t — from His bosom; itaraḥ — irreligion
(the opposite of dharma); pṛṣṭhataḥ — from the back; abhū t — became possible; dyauḥ — the heavenly planets; yasya —
of whom; śīrṣṇ aḥ — from the top of the head; apsarasaḥ — the inhabitants of Apsaroloka; vihā rā t — by His sense
enjoyment; prasīdatā m — kindly be pleased; naḥ — upon us; saḥ — He (the Supreme Personality of Godhead); mahā -
vibhū tiḥ — the greatest in all prowess.

The goddess of fortune was generated from His chest, the inhabitants of Pitṛloka from His shadow, religion from His
bosom, and irreligion [the opposite of religion] from His back. The heavenly planets were generated from the top of His
head, and the Apsarā s from His sense enjoyment. May that supremely powerful Personality of Godhead be pleased with
us.

SB 8.5.41
vipro mukhā d brahma ca yasya guhyaṁ
rā janya ā sīd bhujayor balaṁ ca
ū rvor viḍ ojo ’ṅ ghrir aveda-śū drau
prasīdatāṁ naḥ sa mahā -vibhū tiḥ
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vipraḥ — the brā hmaṇ as; mukhā t — from His mouth; brahma — the Vedic literatures; ca — also; yasya — of whom;
guhyam — from His confidential knowledge; rā janyaḥ — the kṣatriyas; ā sīt — became possible; bhujayoḥ — from His
arms; balam ca — as well as bodily strength; ū rvoḥ — from the thighs; viṭ — vaiśyas; ojaḥ — and their expert productive
knowledge; aṅ ghriḥ — from His feet; aveda — those who are beyond the jurisdiction of Vedic knowledge; śū drau — the
worker class; prasīdatā m — may be pleased; naḥ — upon us; saḥ — He; mahā -vibhū tiḥ — the supremely powerful
Personality of Godhead.

The brā hmaṇ as and Vedic knowledge come from the mouth of the Supreme Personality of Godhead, the kṣatriyas and
bodily strength come from His arms, the vaiśyas and their expert knowledge in productivity and wealth come from His
thighs, and the śū dras, who are outside of Vedic knowledge, come from His feet. May that Supreme Personality of
Godhead, who is full in prowess, be pleased with us.

SB 8.5.42
lobho ’dharā t prītir upary abhū d dyutir
nastaḥ paśavyaḥ sparśena kā maḥ
bhruvor yamaḥ pakṣma-bhavas tu kā laḥ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

lobhaḥ — greed; adharā t — from the lower lip; prītiḥ — affection; upari — from the upper lip; abhū t — became possible;
dyutiḥ — bodily luster; nastaḥ — from the nose; paśavyaḥ — fit for the animals; sparśena — by the touch; kā maḥ —
lusty desires; bhruvoḥ — from the eyebrows; yamaḥ — Yamarā ja became possible; pakṣma-bhavaḥ — from the
eyelashes; tu — but; kā laḥ — eternal time, which brings death; prasīdatā m — be pleased; naḥ — upon us; saḥ — He;
mahā -vibhū tiḥ — the Supreme Personality of Godhead, who has great prowess.

Greed is generated from His lower lip, affection from His upper lip, bodily luster from His nose, animalistic lusty desires
from His sense of touch, Yamarā ja from His eyebrows, and eternal time from His eyelashes. May that Supreme Lord be
pleased with us.

SB 8.5.43
dravyaṁ vayaḥ karma guṇ ā n viśeṣaṁ
yad-yoga-mā yā -vihitā n vadanti
yad durvibhā vyaṁ prabudhā pabā dhaṁ
prasīdatāṁ naḥ sa mahā -vibhū tiḥ

dravyam — the five elements of the material world; vayaḥ — time; karma — fruitive activities; guṇ ā n — the three modes
of material nature; viśeṣam — the varieties caused by combinations of the twenty-three elements; yat — that which; yoga-
mā yā — by the Lord’s creative potency; vihitā n — all done; vadanti — all learned men say; yat durvibhā vyam — which
is actually extremely difficult to understand; prabudha-apabā dham — rejected by the learned, by those who are fully
aware; prasīdatā m — may be pleased; naḥ — upon us; saḥ — He; mahā -vibhū tiḥ — the controller of everything.

All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the
varieties produced by these modes are all creations of yoga-mā yā . This material world is therefore extremely difficult to
understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the
controller of everything, be pleased with us.

SB 8.5.44
namo ’stu tasmā upaśā nta-śaktaye
svā rā jya-lā bha-pratipū ritā tmane
guṇ eṣu mā yā -raciteṣu vṛttibhir
na sajjamā nā ya nabhasvad-ū taye

namaḥ — our respectful obeisances; astu — let there be; tasmai — unto Him; upaśā nta-śaktaye — who does not endeavor
to achieve anything else, who is free from restlessness; svā rā jya — completely independent; lā bha — of all gains;
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pratipū rita — fully achieved; ā tmane — unto the Supreme Personality of Godhead; guṇ eṣu — of the material world,
which is moving because of the three modes of nature; mā yā -raciteṣu — things created by the external energy; vṛttibhiḥ
— by such activities of the senses; na sajjamā nā ya — one who does not become attached, or one who is above material
pains and pleasures; nabhasvat — the air; ū taye — unto the Lord, who has created this material world as His pastime.

Let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is completely silent, free from
endeavor, and completely satisfied by His own achievements. He is not attached to the activities of the material world
through His senses. Indeed, in performing His pastimes in this material world, He is just like the unattached air.

SB 8.5.45
sa tvaṁ no darśayā tmā nam
asmat-karaṇ a-gocaram
prapannā nāṁ didṛkṣū ṇ āṁ
sasmitaṁ te mukhā mbujam

saḥ — He (the Supreme Personality of Godhead); tvam — You are my Lord; naḥ — to us; darśaya — be visible;
ā tmā nam — in Your original form; asmat-karaṇ a-gocaram — appreciable by our direct senses, especially by our eyes;
prapannā nā m — we are all surrendered unto You; didṛkṣū ṇ ā m — yet we wish to see You; sasmitam — smiling; te —
Your; mukha-ambujam — lotuslike face.

O Supreme Personality of Godhead, we are surrendered unto You, yet we wish to see You. Please make Your original
form and smiling lotus face visible to our eyes and appreciable to our other senses.

SB 8.5.46
tais taiḥ svecchā -bhū tai rū paiḥ
kā le kā le svayaṁ vibho
karma durviṣahaṁ yan no
bhagavāṁ s tat karoti hi

taiḥ — by such appearances; taiḥ — by such incarnations; sva-icchā -bhū taiḥ — all appearing by Your personal sweet
will; rū paiḥ — by factual forms; kā le kā le — in different millenniums; svayam — personally; vibho — O Supreme;
karma — activities; durviṣaham — uncommon (unable to be enacted by anyone else); yat — that which; naḥ — unto us;
bhagavā n — the Supreme Personality of Godhead; tat — that; karoti — executes; hi — indeed.

O Lord, O Supreme Personality of Godhead, by Your sweet will You appear in various incarnations, millennium after
millennium, and act wonderfully, performing uncommon activities that would be impossible for us.

SB 8.5.47
kleśa-bhū ry-alpa-sā rā ṇ i
karmā ṇ i viphalā ni vā
dehināṁ viṣayā rtā nā ṁ
na tathaivā rpitaṁ tvayi

kleśa — hardship; bhū ri — very much; alpa — very little; sā rā ṇ i — good result; karmā ṇ i — activities; viphalā ni —
frustration; vā — either; dehinā m — of persons; viṣaya-artā nā m — who are eager to enjoy the material world; na — not;
tathā — like that; eva — indeed; arpitam — dedicated; tvayi — unto Your Lordship.

Karmīs are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very
hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in
frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without
working very hard. These results exceed the devotee’s expectations.

SB 8.5.48
nā vamaḥ karma-kalpo ’pi
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viphalā yeśvarā rpitaḥ
kalpate puruṣasyaiva
sa hy ā tmā dayito hitaḥ

na — not; avamaḥ — very little, or insignificant; karma — activities; kalpaḥ — rightly executed; api — even; viphalā ya
— go in vain; īśvara-arpitaḥ — because of being dedicated to the Supreme Personality of Godhead; kalpate — it is so
accepted; puruṣasya — of all persons; eva — indeed; saḥ — the Supreme Personality of Godhead; hi — certainly; ā tmā
— the Supersoul, the supreme father; dayitaḥ — extremely dear; hitaḥ — beneficial.

Activities dedicated to the Supreme Personality of Godhead, even if performed in small measure, never go in vain. The
Supreme Personality of Godhead, being the supreme father, is naturally very dear and always ready to act for the good of
the living entities.

SB 8.5.49
yathā hi skandha-śā khā nāṁ
taror mū lā vasecanam
evam ā rā dhanaṁ viṣṇ oḥ
sarveṣā m ā tmanaś ca hi

yathā — as; hi — indeed; skandha — of the trunk; śā khā nā m — and of the branches; taroḥ — of a tree; mū la — the root;
avasecanam — watering; evam — in this way; ā rā dhanam — worship; viṣṇ oḥ — of Lord Viṣṇ u; sarveṣā m — of
everyone; ā tmanaḥ — of the Supersoul; ca — also; hi — indeed.

When one pours water on the root of a tree, the trunk and branches of the tree are automatically pleased. Similarly, when
one becomes a devotee of Lord Viṣṇ u, everyone is served, for the Lord is the Supersoul of everyone.

SB 8.5.50
namas tubhyam anantā ya
durvitarkyā tma-karmaṇ e
nirguṇ ā ya guṇ eśā ya
sattva-sthā ya ca sā mpratam

namaḥ — all obeisances; tubhyam — unto You, my Lord; anantā ya — who are everlasting, transcending the three phases
of time (past, present and future); durvitarkya-ā tma-karmaṇ e — unto You, who perform inconceivable activities;
nirguṇ ā ya — which are all transcendental, free from the contamination of material qualities; guṇ a-īśā ya — unto You,
who control the three modes of material nature; sattva-sthā ya — who are in favor of the material quality of goodness; ca
— also; sā mpratam — at present.

My Lord, all obeisances unto You, who are eternal, beyond time’s limits of past, present and future. You are
inconceivable in Your activities, You are the master of the three modes of material nature, and, being transcendental to all
material qualities, You are free from material contamination. You are the controller of all three of the modes of nature, but
at the present You are in favor of the quality of goodness. Let us offer our respectful obeisances unto You.

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 Lord Brahma again glorifying the Lord after His appearance
SB 8.6.8
śrī-brahmovā ca
ajā ta-janma-sthiti-saṁ yamā yā -
guṇ ā ya nirvā ṇ a-sukhā rṇ avā ya
aṇ or aṇ imne ’parigaṇ ya-dhā mne
mahā nubhā vā ya namo namas te

śrī-brahmā uvā ca — Lord Brahmā said; ajā ta-janma-sthiti-saṁ yamā ya — unto the Supreme Personality of Godhead, who
is never born but whose appearance in different incarnations never ceases; aguṇ ā ya — never affected by the material
modes of nature (sattva-guṇ a, rajo-guṇ a and tamo-guṇ a); nirvā ṇ a-sukha-arṇ avā ya — unto the ocean of eternal bliss,
beyond material existence; aṇ oḥ aṇ imne — smaller than the atom; aparigaṇ ya-dhā mne — whose bodily features are
never to be conceived by material speculation; mahā -anubhā vā ya — whose existence is inconceivable; namaḥ — offering
our obeisances; namaḥ — again offering our obeisances; te — unto You.

Lord Brahmā said: Although You are never born, Your appearance and disappearance as an incarnation never cease. You
are always free from the material qualities, and You are the shelter of transcendental bliss resembling an ocean. Eternally
existing in Your transcendental form, You are the supreme subtle of the most extremely subtle. We therefore offer our
respectful obeisances unto You, the Supreme, whose existence is inconceivable.

SB 8.6.9
rū paṁ tavaitat puruṣarṣabhejyaṁ
śreyo ’rthibhir vaidika-tā ntrikeṇ a
yogena dhā taḥ saha nas tri-lokā n
paśyā my amuṣminn u ha viśva-mū rtau

rū pam — form; tava — Your; etat — this; puruṣa-ṛṣabha — O best of all personalities; ijyam — worshipable; śreyaḥ —
ultimate auspiciousness; arthibhiḥ — by persons who desire; vaidika — under the direction of Vedic instructions;
tā ntrikeṇ a — realized by followers of Tantras, like Nā rada-pañcarā tra; yogena — by practice of mystic yoga; dhā taḥ —
O supreme director; saha — with; naḥ — us (the demigods); tri-lokā n — controlling the three worlds; paśyā mi — we see
directly; amuṣmin — in You; u — oh; ha — completely manifested; viśva-mū rtau — in You, who have the universal
form.

O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your
Lordship according to the Vedic Tantras. My Lord, we can see all the three worlds in You.

SB 8.6.10
tvayy agra ā sīt tvayi madhya ā sīt
tvayy anta ā sīd idam ā tma-tantre
tvam ā dir anto jagato ’sya madhyaṁ
ghaṭasya mṛtsneva paraḥ parasmā t

tvayi — unto You, the Supreme Personality of Godhead; agre — in the beginning; ā sīt — there was; tvayi — unto You;
madhye — in the middle; ā sīt — there was; tvayi — unto You; ante — in the end; ā sīt — there was; idam — all of this
cosmic manifestation; ā tma-tantre — fully under Your control; tvam — Your Lordship; ā diḥ — beginning; antaḥ — end;
jagataḥ — of the cosmic manifestation; asya — of this; madhyam — middle; ghaṭasya — of an earthen pot; mṛtsnā iva —
like the earth; paraḥ — transcendental; parasmā t — because of being the chief.

My dear Lord, who are always fully independent, this entire cosmic manifestation arises from You, rests upon You and
ends in You. Your Lordship is the beginning, sustenance and end of everything, like the earth, which is the cause of an
earthen pot, which supports the pot, and to which the pot, when broken, finally returns.

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SB 8.6.11
tvaṁ mā yayā tmā śrayayā svayedaṁ
nirmā ya viśvaṁ tad-anupraviṣṭaḥ
paśyanti yuktā manasā manīṣiṇ o
guṇ a-vyavā ye ’py aguṇ aṁ vipaścitaḥ

tvam — Your Lordship; mā yayā — by Your eternal energy; ā tma-ā śrayayā — whose existence is under Your shelter;
svayā — emanated from Yourself; idam — this; nirmā ya — for the sake of creating; viśvam — the entire universe; tat —
into it; anupraviṣṭaḥ — You enter; paśyanti — they see; yuktāḥ — persons in touch with You; manasā — by an elevated
mind; manīṣiṇ aḥ — people with advanced consciousness; guṇ a — of material qualities; vyavā ye — in the transformation;
api — although; aguṇ am — still untouched by the material qualities; vipaścitaḥ — those who are fully aware of the truth
of śā stra.

O Supreme, You are independent in Your self and do not take help from others. Through Your own potency, You create
this cosmic manifestation and enter into it. Those who are advanced in Kṛṣṇ a consciousness, who are fully in knowledge
of the authoritative śā stra, and who, through the practice of bhakti-yoga, are cleansed of all material contamination, can
see with clear minds that although You exist within the transformations of the material qualities, Your presence is
untouched by these qualities.

SB 8.6.12
yathā gnim edhasy amṛtaṁ ca goṣu
bhuvy annam ambū dyamane ca vṛttim
yogair manuṣyā adhiyanti hi tvāṁ
guṇ eṣu buddhyā kavayo vadanti

yathā — as; agnim — fire; edhasi — in wood; amṛtam — milk, which is like nectar; ca — and; goṣu — from cows; bhuvi
— on the ground; annam — food grains; ambu — water; udyamane — in enterprise; ca — also; vṛttim — livelihood;
yogaiḥ — by practice of bhakti-yoga; manuṣyā ḥ — human beings; adhiyanti — achieve; hi — indeed; tvā m — You;
guṇ eṣu — in the material modes of nature; buddhyā — by intelligence; kavayaḥ — great personalities; vadanti — say.

As one can derive fire from wood, milk from the milk bag of the cow, food grains and water from the land, and prosperity
in one’s livelihood from industrial enterprises, so, by the practice of bhakti-yoga, even within this material world, one can
achieve Your favor or intelligently approach You. Those who are pious all affirm this.

SB 8.6.13
taṁ tvā ṁ vayaṁ nā tha samujjihā naṁ
saroja-nā bhā ticirepsitā rtham
dṛṣṭvā gatā nirvṛtam adya sarve
gajā davā rtā iva gā ṅ gam ambhaḥ

tam — O Lord; tvā m — Your Lordship; vayam — all of us; nā tha — O master; samujjihā nam — now appearing before
us with all glories; saroja-nā bha — O Lord, whose navel resembles a lotus flower, or from whose navel grows a lotus
flower; ati-cira — for an extremely long time; īpsita — desiring; artham — for the ultimate goal of life; dṛṣṭvā — seeing;
gatāḥ — in our vision; nirvṛtam — transcendental happiness; adya — today; sarve — all of us; gajāḥ — elephants; dava-
artā ḥ — being afflicted in a forest fire; iva — like; gā ṅ gam ambhaḥ — with water from the Ganges.

Elephants afflicted by a forest fire become very happy when they get water from the Ganges. Similarly, O my Lord, from
whose navel grows a lotus flower, since You have now appeared before us, we have become transcendentally happy. By
seeing Your Lordship, whom we have desired to see for a very long time, we have achieved our ultimate goal in life.

SB 8.6.14
sa tvaṁ vidhatsvā khila-loka-pā lā
vayaṁ yad arthā s tava pā da-mū lam
samā gatā s te bahir-antar-ā tman
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kiṁ vā nya-vijñā pyam aśeṣa-sā kṣiṇ aḥ

saḥ — that; tvam — Your Lordship; vidhatsva — kindly do the needful; akhila-loka-pā lā ḥ — the demigods, directors of
different departments of this universe; vayam — all of us; yat — that which; arthā ḥ — purpose; tava — at Your
Lordship’s; pā da-mū lam — lotus feet; samā gatāḥ — we have arrived; te — unto You; bahiḥ -antaḥ -ā tman — O Supersoul
of everyone, O constant internal and external witness; kim — what; vā — either; anya-vijñā pyam — we have to inform
You; aśeṣa-sā kṣiṇ aḥ — the witness and knower of everything.

My Lord, we, the various demigods, the directors of this universe, have come to Your lotus feet. Please fulfill the purpose
for which we have come. You are the witness of everything, from within and without. Nothing is unknown to You, and
therefore it is unnecessary to inform You again of anything.

SB 8.6.15
ahaṁ giritraś ca surā dayo ye
dakṣā dayo ’gner iva ketavas te
kiṁ vā vidā meśa pṛthag-vibhā tā
vidhatsva śaṁ no dvija-deva-mantram

aham — I (Lord Brahmā ); giritraḥ — Lord Śiva; ca — also; sura-ā dayaḥ — all the demigods; ye — as we are; dakṣa-
ā dayaḥ — headed by Mahā rā ja Dakṣa; agneḥ — of fire; iva — like; ketavaḥ — sparks; te — of You; kim — what; vā —
either; vidā ma — can we understand; īśa — O my Lord; pṛthak-vibhā tā ḥ — independently of You; vidhatsva — kindly
bestow upon us; śam — good fortune; naḥ — our; dvija-deva-mantram — the means of deliverance suitable for the
brā hmaṇ as and demigods.

I [Lord Brahmā ], Lord Śiva and all the demigods, accompanied by the prajā patis like Dakṣa, are nothing but sparks
illuminated by You, who are the original fire. Since we are particles of You, what can we understand about our welfare?
O Supreme Lord, please give us the means of deliverance that is suitable for the brā hmaṇ as and demigods.

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Prajapatis praying to Sri Siva for savig them from fiery poison
SB 8.7.21
śrī-prajā pataya ū cuḥ
deva-deva mahā -deva
bhū tā tman bhū ta-bhā vana
trā hi naḥ śaraṇ ā pannāṁ s
trailokya-dahanā d viṣā t

śrī-prajā patayaḥ ū cuḥ — the prajā patis said; deva-deva — O Lord Mahā deva, best of the demigods; mahā -deva — O
great demigod; bhū ta-ā tman — O life and soul of everyone in this world; bhū ta-bhā vana — O the cause of the happiness
and flourishing of all of them; trā hi — deliver; naḥ — us; śaraṇ a-ā pannā n — who have taken shelter at your lotus feet;
trailokya — of the three worlds; dahanā t — which is causing the burning; viṣā t — from this poison.

The prajā patis said: O greatest of all demigods, Mahā deva, Supersoul of all living entities and cause of their happiness
and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is
spreading all over the three worlds.

SB 8.7.22
tvam ekaḥ sarva-jagata
īśvaro bandha-mokṣayoḥ
taṁ tvā m arcanti kuśalā ḥ
prapannā rti-haraṁ gurum

tvam ekaḥ — Your Lordship is indeed; sarva-jagataḥ — of the three worlds; īśvaraḥ — the controller; bandha-mokṣayoḥ
— of both bondage and liberation; tam — that controller; tvā m arcanti — worship you; kuśalāḥ — persons who want
good fortune; prapanna-ā rti-haram — who can mitigate all the distresses of a sheltered devotee; gurum — you who act as
a good advisor to all fallen souls.

O lord, you are the cause of bondage and liberation of the entire universe because you are its ruler. Those who are
advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and
you are also the cause of their liberation. We therefore worship Your Lordship.

SB 8.7.23
guṇ a-mayyā sva-śaktyā sya
sarga-sthity-apyayā n vibho
dhatse yadā sva-dṛg bhū man
brahma-viṣṇ u-śivā bhidhā m

guṇ a-mayyā — acting in three modes of activity; sva-śaktyā — by the external energy of Your Lordship; asya — of this
material world; sarga-sthiti-apyayā n — creation, maintenance and annihilation; vibho — O lord; dhatse — you execute;
yadā — when; sva-dṛk — you manifest yourself; bhū man — O great one; brahma-viṣṇ u-śiva-abhidhā m — as Lord
Brahmā , Lord Viṣṇ u or Lord Śiva.

O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the
names Brahmā , Viṣṇ u and Maheśvara when you act in creation, maintenance and annihilation.

SB 8.7.24
tvaṁ brahma paramaṁ guhyaṁ
sad-asad-bhā va-bhā vanam
nā nā -śaktibhir ā bhā tas
tvam ā tmā jagad-īśvaraḥ

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tvam — Your Lordship; brahma — impersonal Brahman; paramam — supreme; guhyam — confidential; sat-asat-bhā va-
bhā vanam — the cause of varieties of creation, its cause and effect; nā nā -śaktibhiḥ — with varieties of potencies;
ā bhā taḥ — manifest; tvam — you are; ā tmā — the Supersoul; jagat-īśvaraḥ — the Supreme Personality of Godhead.

You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman.
You manifest various potencies in this cosmic manifestation.

SB 8.7.25
tvaṁ śabda-yonir jagad-ā dir ā tmā
prā ṇ endriya-dravya-guṇ aḥ svabhā vaḥ
kā laḥ kratuḥ satyam ṛtaṁ ca dharmas
tvayy akṣaraṁ yat tri-vṛd-ā mananti

tvam — Your Lordship; śabda-yoniḥ — the origin and source of Vedic literature; jagat-ā diḥ — the original cause of
material creation; ā tmā — the soul; prā ṇ a — the living force; indriya — the senses; dravya — the material elements;
guṇ aḥ — the three qualities; sva-bhā vaḥ — material nature; kā laḥ — eternal time; kratuḥ — sacrifice; satyam — truth;
ṛtam — truthfulness; ca — and; dharmaḥ — two different types of religion; tvayi — unto you; akṣaram — the original
syllable, oṁ kā ra; yat — that which; tri-vṛt — consisting of the letters a, u and m; ā mananti — they say.

O lord, you are the original source of Vedic literature. You are the original cause of material creation, the life force, the
senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious
systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable om, which consists of three letters a-
u-m.

SB 8.7.26
agnir mukhaṁ te ’khila-devatā tmā
kṣitiṁ vidur loka-bhavā ṅ ghri-paṅ kajam
kā laṁ gatiṁ te ’khila-devatā tmano
diśaś ca karṇ au rasanaṁ jaleśam

agniḥ — fire; mukham — mouth; te — of Your Lordship; akhila-devatā -ā tmā — the origin of all demigods; kṣitim — the
surface of the globe; viduḥ — they know; loka-bhava — O origin of all planets; aṅ ghri-paṅ kajam — your lotus feet;
kā lam — eternal time; gatim — progress; te — of Your Lordship; akhila-devatā -ā tmanaḥ — the total aggregate of all the
demigods; diśaḥ — all directions; ca — and; karṇ au — your ears; rasanam — taste; jala-īśam — the demigod controller
of the water.

O father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal
time is your movement, all the directions are your ears, and Varuṇ a, master of the waters, is your tongue.

SB 8.7.27
nā bhir nabhas te śvasanaṁ nabhasvā n
sū ryaś ca cakṣū ṁ ṣi jalaṁ sma retaḥ
parā varā tmā śrayaṇ aṁ tavā tmā
somo mano dyaur bhagavan śiras te

nā bhiḥ — navel; nabhaḥ — the sky; te — of Your Lordship; śvasanam — breathing; nabhasvā n — the air; sū ryaḥ ca —
and the sun globe; cakṣū ṁ ṣi — your eyes; jalam — the water; sma — indeed; retaḥ — semen; para-avara-ā tma-
ā śrayaṇ am — the shelter of all living entities, low and high; tava — your; ā tmā — self; somaḥ — the moon; manaḥ —
mind; dyauḥ — the higher planetary systems; bhagavan — O Your Lordship; śiraḥ — head; te — of you.

O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the
shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is
your head.

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SB 8.7.28
kukṣiḥ samudrā girayo ’sthi-saṅ ghā
romā ṇ i sarvauṣadhi-vīrudhas te
chandāṁ si sā kṣā t tava sapta dhā tavas
trayī-mayā tman hṛdayaṁ sarva-dharmaḥ

kukṣiḥ — abdomen; samudrā ḥ — the oceans; girayaḥ — the mountains; asthi — bones; saṅ ghāḥ — combination; romā ṇ i
— the hairs of the body; sarva — all; auṣadhi — drugs; vīrudhaḥ — plants and creepers; te — your; chandā ṁ si — Vedic
mantras; sā kṣā t — directly; tava — your; sapta — seven; dhā tavaḥ — layers of the body; trayī-maya-ā tman — O three
Vedas personified; hṛdayam — core of the heart; sarva-dharmaḥ — all kinds of religion.

O lord, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All
drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gā yatrī are the seven layers of your
body, and the Vedic religious system is the core of your heart.

SB 8.7.29
mukhā ni pañcopaniṣadas taveśa
yais triṁ śad-aṣṭottara-mantra-vargaḥ
yat tac chivā khyaṁ paramā tma-tattvaṁ
deva svayaṁ -jyotir avasthitis te

mukhā ni — faces; pañca — five; upaniṣadaḥ — Vedic literatures; tava — your; īśa — O lord; yaiḥ — by which; triṁ śat-
aṣṭa-uttara-mantra-vargaḥ — in the category of thirty-eight important Vedic mantras; yat — that; tat — as it is; śiva-
ā khyam — celebrated by the name Ś iva; paramā tma-tattvam — which ascertain the truth about Paramā tmā ; deva — O
lord; svayam-jyotiḥ — self-illuminated; avasthitiḥ — situation; te — of Your Lordship.

O lord, the five important Vedic mantras are represented by your five faces, from which the thirty-eight most celebrated
Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly
situated as the supreme truth, known as Paramā tmā .

SB 8.7.30
chā yā tv adharmormiṣu yair visargo
netra-trayaṁ sattva-rajas-tamāṁ si
sā ṅ khyā tmanaḥ śā stra-kṛtas tavekṣā
chandomayo deva ṛṣiḥ purā ṇ aḥ

chā yā — shadow; tu — but; adharma-ū rmiṣu — in the waves of irreligion, like kā ma, krodha, lobha and moha; yaiḥ —
by which; visargaḥ — so many varieties of creation; netra-trayam — three eyes; sattva — goodness; rajaḥ — passion;
tamā ṁ si — and darkness; sā ṅ khya-ā tmanaḥ — the origin of all Vedic literatures; śā stra — scriptures; kṛtaḥ — made;
tava — by you; īkṣā — simply by glancing; chandaḥ -mayaḥ — full of Vedic verses; deva — O lord; ṛṣiḥ — all Vedic
literatures; purā ṇ aḥ — and the Purā ṇ as, the supplementary Vedas.

O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature
— goodness, passion and ignorance — are your three eyes. All the Vedic literatures, which are full of verses, are
emanations from you because their compilers wrote the various scriptures after receiving your glance.

SB 8.7.31
na te giri-trā khila-loka-pā la-
viriñca-vaikuṇ ṭha-surendra-gamyam
jyotiḥ paraṁ yatra rajas tamaś ca
sattvaṁ na yad brahma nirasta-bhedam

na — not; te — of Your Lordship; giri-tra — O King of the mountains; akhila-loka-pā la — all the directors of
departments of material activities; viriñca — Lord Brahmā ; vaikuṇ ṭha — Lord Viṣṇ u; sura-indra — the King of heaven;
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gamyam — they can understand; jyotiḥ — effulgence; param — transcendental; yatra — wherein; rajaḥ — the mode of
passion; tamaḥ ca — and the mode of ignorance; sattvam — the mode of goodness; na — not; yat brahma — which is
impersonal Brahman; nirasta-bhedam — without distinction between demigods and human beings.

O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and
ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not
understandable even to Lord Brahmā , Lord Viṣṇ u or the King of heaven, Mahendra.

SB 8.7.32
kā mā dhvara-tripura-kā lagarā dy-aneka-
bhū ta-druhaḥ kṣapayataḥ stutaye na tat te
yas tv anta-kā la idam ā tma-kṛtaṁ sva-netra-
vahni-sphuliṅ ga-śikhayā bhasitaṁ na veda

kā ma-adhvara — sacrifices for sense gratification (like Dakṣa-yajña, the sacrifices performed by Dakṣa); tripura — the
demon named Tripurā sura; kā lagara — Kā lagara; ā di — and others; aneka — many; bhū ta-druhaḥ — who are meant for
giving trouble to the living entities; kṣapayataḥ — being engaged in their destruction; stutaye — your prayer; na — not;
tat — that; te — speaking to you; yaḥ tu — because; anta-kā le — at the time of annihilation; idam — in this material
world; ā tma-kṛtam — done by yourself; sva-netra — by your eyes; vahni-sphuliṅ ga-śikhayā — by the sparks of fire;
bhasitam — burned to ashes; na veda — I do not know how it is happening.

When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes.
Nonetheless, you do not know how this happens. What then is to be said of your destroying the Dakṣa-yajña, Tripurā sura
and the kā lakū ṭa poison? Such activities cannot be subject matters for prayers offered to you.

SB 8.7.33
ye tv ā tma-rā ma-gurubhir hṛdi cintitā ṅ ghri-
dvandvaṁ carantam umayā tapasā bhitaptam
katthanta ugra-paruṣaṁ nirataṁ śmaśā ne
te nū nam ū tim avidaṁ s tava hā ta-lajjāḥ

ye — persons who; tu — indeed; ā tma-rā ma-gurubhiḥ — by those who are self-satisfied and who are considered to be
spiritual masters of the world; hṛdi — within the heart; cintita-aṅ ghri-dvandvam — thinking of your two lotus feet;
carantam — moving; umayā — with your consort, Umā ; tapasā abhitaptam — highly advanced through practice of
austerity and penance; katthante — criticize your acts; ugra-paruṣam — not a gentle person; niratam — always; śmaśā ne
— in the crematorium; te — such persons; nū nam — indeed; ū tim — such activities; avidan — not knowing; tava — your
activities; hā ta-lajjā ḥ — shameless.

Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts.
However, when persons who do not know your austerity see you moving with Umā , they misunderstand you to be lusty,
or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly
they are shameless. They cannot understand your activities.

SB 8.7.34
tat tasya te sad-asatoḥ parataḥ parasya
nā ñjaḥ svarū pa-gamane prabhavanti bhū mnaḥ
brahmā dayaḥ kim uta saṁ stavane vayaṁ tu
tat-sarga-sarga-viṣayā api śakti-mā tram

tat — therefore; tasya — of that; te — of Your Lordship; sat-asatoḥ — of the living entities, moving and not moving;
parataḥ — transcendentally situated; parasya — very difficult to understand; na — nor; añjaḥ — as it is; svarū pa-gamane
— to approach your reality; prabhavanti — it is possible; bhū mnaḥ — O great one; brahma-ā dayaḥ — even such persons
as Lord Brahmā ; kim uta — what to speak of others; saṁ stavane — in offering prayers; vayam tu — as far as we are
concerned; tat — of you; sarga-sarga-viṣayā ḥ — creations of the creation; api — although; śakti-mā tram — to our ability.
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Even personalities like Lord Brahmā and other demigods cannot understand your position, for you are beyond the moving
and nonmoving creation. Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far
as we are concerned, we are creatures of Lord Brahmā ’s creation. Under the circumstances, therefore, we cannot offer you
adequate prayers, but as far as our ability allows, we have expressed our feelings.

SB 8.7.35
etat paraṁ prapaśyā mo
na paraṁ te maheśvara
mṛḍ anā ya hi lokasya
vyaktis te ’vyakta-karmaṇ aḥ

etat — all these things; param — transcendental; prapaśyā maḥ — we can see; na — not; param — the actual
transcendental position; te — of Your Lordship; mahā -īśvara — O great ruler; mṛḍ anā ya — for the happiness; hi —
indeed; lokasya — of all the world; vyaktiḥ — manifested; te — of Your Lordship; avyakta-karmaṇ aḥ — whose activities
are unknown to everyone.

O greatest of all rulers, your actual identity is impossible for us to understand. As far as we can see, your presence brings
flourishing happiness to everyone. Beyond this, no one can appreciate your activities. We can see this much, and nothing
more.

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Lord Siva prays to the Lord for giving him darshan of Mohini-
Murti
SB 8.12.4
śrī-mahā deva uvā ca
deva-deva jagad-vyā piñ
jagad-īśa jagan-maya
sarveṣā m api bhā vā nā ṁ
tvam ā tmā hetur īśvaraḥ

śrī-mahā devaḥ uvā ca — Lord Ś iva (Mahā deva) said; deva-deva — O best demigod among the demigods; jagat-vyā pin —
O all-pervading Lord; jagat-īśa — O master of the universe; jagat-maya — O my Lord, who are transformed by Your
energy into this creation; sarveṣā m api — all kinds of; bhā vā nā m — situations; tvam — You; ā tmā — the moving force;
hetuḥ — because of this; īśvaraḥ — the Supreme Lord, Parameśvara.

Lord Mahā deva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your
energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material.
Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Parameśvara, the supreme
controller of all controllers.

SB 8.12.5
ā dy-antā v asya yan madhyam
idam anyad ahaṁ bahiḥ
yato ’vyayasya naitā ni
tat satyaṁ brahma cid bhavā n

ā di — the beginning; antau — and the end; asya — of this manifested cosmos or of anything material or visible; yat —
that which; madhyam — between the beginning and the end, the sustenance; idam — this cosmic manifestation; anyat —
anything other than You; aham — the wrong mental conception; bahiḥ — outside of You; yataḥ — because of; avyayasya
— the inexhaustible; na — not; etā ni — all these differences; tat — that; satyam — the Absolute Truth; brahma — the
Supreme; cit — spiritual; bhavā n — Your Lordship.

The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all
come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute
spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You.

SB 8.12.6
tavaiva caraṇ ā mbhojaṁ
śreyas-kā mā nirā śiṣaḥ
visṛjyobhayataḥ saṅ gaṁ
munayaḥ samupā sate

tava — Your; eva — indeed; caraṇ a-ambhojam — lotus feet; śreyaḥ -kā mā ḥ — persons desiring the ultimate
auspiciousness, the ultimate goal of life; nirā śiṣaḥ — without material desire; visṛjya — giving up; ubhayataḥ — in this
life and the next; saṅ gam — attachment; munayaḥ — great sages; samupā sate — worship.

Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all
material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.

SB 8.12.7
tvaṁ brahma pū rṇ am amṛtaṁ viguṇ aṁ viśokam
ā nanda-mā tram avikā ram ananyad anyat
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viśvasya hetur udaya-sthiti-saṁ yamā nā m
ā tmeśvaraś ca tad-apekṣatayā napekṣaḥ

tvam — Your Lordship; brahma — the all-pervading Absolute Truth; pū rṇ am — fully complete; amṛtam — never to be
vanquished; viguṇ am — spiritually situated, free from the material modes of nature; viśokam — without lamentation;
ā nanda-mā tram — always in transcendental bliss; avikā ram — changeless; ananyat — separated from everything; anyat
— yet You are everything; viśvasya — of the cosmic manifestation; hetuḥ — the cause; udaya — of the beginning; sthiti
— maintenance; saṁ yamā nā m — and of all the directors controlling the various departments of the cosmic manifestation;
ā tma-īśvaraḥ — the Supersoul giving direction to everyone; ca — also; tat-apekṣatayā — everyone depends upon You;
anapekṣaḥ — always fully independent.

My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from
the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since
You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a
relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation,
manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the
results of his activities, but You are always independent.

SB 8.12.8
ekas tvam eva sad asad dvayam advayaṁ ca
svarṇ aṁ kṛtā kṛtam iveha na vastu-bhedaḥ
ajñā natas tvayi janair vihito vikalpo
yasmā d guṇ a-vyatikaro nirupā dhikasya

ekaḥ — the only one; tvam — Your Lordship; eva — indeed; sat — which is existing, as the effect; asat — which is
nonexistent, as the cause; dvayam — both of them; advayam — without duality; ca — and; svarṇ am — gold; kṛta —
manufactured into different forms; ā kṛtam — the original source of gold (the gold mine); iva — like; iha — in this world;
na — not; vastu-bhedaḥ — difference in the substance; ajñā nataḥ — only because of ignorance; tvayi — unto You; janaiḥ
— by the general mass of people; vihitaḥ — it should be done; vikalpaḥ — differentiation; yasmā t — because of; guṇ a-
vyatikaraḥ — free from the differences created by the material modes of nature; nirupā dhikasya — without any material
designation.

My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the
absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no
difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences
and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist
without You, it is an effect of Your transcendental qualities. Thus the conception that Brahman is true and the world false
cannot be maintained.

SB 8.12.9
tvāṁ brahma kecid avayanty uta dharmam eke
eke paraṁ sad-asatoḥ puruṣaṁ pareśam
anye ’vayanti nava-śakti-yutaṁ paraṁ tvā ṁ
kecin mahā -puruṣam avyayam ā tma-tantram

tvā m — You; brahma — the supreme truth, the Absolute Truth, Brahman; kecit — some people, namely the group of
Mā yā vā dīs known as the Vedā ntists; avayanti — consider; uta — certainly; dharmam — religion; eke — some others;
eke — some others; param — transcendental; sat-asatoḥ — to both cause and effect; puruṣam — the Supreme Person;
pareśam — the supreme controller; anye — others; avayanti — describe; nava-śakti-yutam — endowed with nine
potencies; param — transcendental; tvā m — unto You; kecit — some; mahā -puruṣam — the Supreme Personality of
Godhead; avyayam — without loss of energy; ā tma-tantram — supremely independent.

Those who are known as the impersonalist Vedā ntists regard You as the impersonal Brahman. Others, known as the
Mīmā ṁ saka philosophers, regard You as religion. The Sā ṅ khya philosophers regard You as the transcendental person
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who is beyond prakṛti and puruṣa and who is the controller of even the demigods. The followers of the codes of
devotional service known as the Pañcarā tras regard You as being endowed with nine different potencies. And the
Patañjala philosophers, the followers of Patañjali Muni, regard You as the supreme independent Personality of Godhead,
who has no equal or superior.

SB 8.12.10
nā haṁ parā yur ṛṣayo na marīci-mukhyā
jā nanti yad-viracitaṁ khalu sattva-sargā ḥ
yan-mā yayā muṣita-cetasa īśa daitya-
martyā dayaḥ kim uta śaśvad-abhadra-vṛttāḥ

na — neither; aham — I; para-ā yuḥ — that personality who lives for millions and millions of years (Lord Brahmā );
ṛṣayaḥ — the seven ṛṣis of the seven planets; na — nor; marīci-mukhyāḥ — headed by Marīci Ṛ ṣi; jā nanti — know; yat
— by whom (the Supreme Lord); viracitam — this universe, which has been created; khalu — indeed; sattva-sargā ḥ —
although born in the mode of material goodness; yat-mā yayā — by the influence of whose energy; muṣita-cetasaḥ —
their hearts are bewildered; īśa — O my Lord; daitya — the demons; martya-ā dayaḥ — the human beings and others; kim
uta — what to speak of; śaśvat — always; abhadra-vṛttā ḥ — influenced by the base qualities of material nature.

O my Lord, I, who am considered to be the best of the demigods, and Lord Brahmā and the great ṛṣis, headed by Marīci,
are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what
this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes
of material nature [rajo-guṇ a and tamo-guṇ a]? How will they know You?

SB 8.12.11
sa tvaṁ samīhitam adaḥ sthiti-janma-nā śaṁ
bhū tehitaṁ ca jagato bhava-bandha-mokṣau
vā yur yathā viśati khaṁ ca carā carā khyaṁ
sarvaṁ tad-ā tmakatayā vagamo ’varuntse

saḥ — Your Lordship; tvam — the Supreme Personality of Godhead; samīhitam — which has been created (by You);
adaḥ — of this material cosmic manifestation; sthiti-janma-nā śam — creation, maintenance and annihilation; bhū ta — of
the living entities; īhitam ca — and the different activities or endeavors; jagataḥ — of the whole world; bhava-bandha-
mokṣau — in being implicated and being liberated from material complications; vā yuḥ — the air; yathā — as; viśati —
enters; kham — in the vast sky; ca — and; cara-acara-ā khyam — and everything, moving and nonmoving; sarvam —
everything; tat — that; ā tmakatayā — because of Your presence; avagamaḥ — everything is known to You; avaruntse —
You are all-pervading and therefore know everything.

My Lord, You are the supreme knowledge personified. You know everything about this creation and its beginning,
maintenance and annihilation, and You know all the endeavors made by the living entities, by which they are either
implicated in this material world or liberated from it. As the air enters the vast sky and also enters the bodies of all moving
and nonmoving entities, You are present everywhere, and therefore You are the knower of all.

SB 8.12.12
avatā rā mayā dṛṣṭā
ramamā ṇ asya te guṇ aiḥ
so ’haṁ tad draṣṭum icchā mi
yat te yoṣid-vapur dhṛtam

avatā rā ḥ — incarnations; mayā — by me; dṛṣṭā ḥ — have been seen; ramamā ṇ asya — while You demonstrate Your
various pastimes; te — of You; guṇ aiḥ — by the manifestations of transcendental qualities; saḥ — Lord Śiva; aham — I;
tat — that incarnation; draṣṭum icchā mi — wish to see; yat — which; te — of You; yoṣit-vapuḥ — the body of a woman;
dhṛtam — was accepted.

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My Lord, I have seen all kinds of incarnations You have exhibited by Your transcendental qualities, and now that You
have appeared as a beautiful young woman, I wish to see that form of Your Lordship.

SB 8.12.13
yena sammohitā daityāḥ
pā yitā ś cā mṛtaṁ surāḥ
tad didṛkṣava ā yā tā ḥ
paraṁ kautū halaṁ hi naḥ

yena — by such an incarnation; sammohitāḥ — were captivated; daityāḥ — the demons; pā yitāḥ — were fed; ca — also;
amṛtam — nectar; surāḥ — the demigods; tat — that form; didṛkṣavaḥ — desiring to see; ā yā tā ḥ — we have come here;
param — very much; kautū halam — great eagerness; hi — indeed; naḥ — of ourselves.

My Lord, we have come here desiring to see that form of Your Lordship which You showed to the demons to captivate
them completely and in this way enable the demigods to drink nectar. I am very eager to see that form.

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 Aditi offering her prayers to the Supreme Personality of
Godhead
SB 8.17.8
śrī-aditir uvā ca
yajñeśa yajña-puruṣā cyuta tīrtha-pā da
tīrtha-śravaḥ śravaṇ a-maṅ gala-nā madheya
ā panna-loka-vṛjinopaśamodayā dya
śaṁ naḥ kṛdhīśa bhagavann asi dīna-nā thaḥ

śrī-aditiḥ uvā ca — the demigoddess Aditi said; yajña-īśa — O controller of all sacrificial ceremonies; yajña-puruṣa — the
person who enjoys the benefits of all sacrifices; acyuta — infallible; tīrtha-pā da — at whose lotus feet stand all the holy
places of pilgrimage; tīrtha-śravaḥ — celebrated as the ultimate shelter of all saintly persons; śravaṇ a — hearing about
whom; maṅ gala — is auspicious; nā madheya — to chant His name is also auspicious; ā panna — surrendered; loka — of
people; vṛjina — dangerous material position; upaśama — diminishing; udaya — who has appeared; ā dya — the original
Personality of Godhead; śam — auspiciousness; naḥ — our; kṛdhi — kindly bestow upon us; īśa — O supreme
controller; bhagavan — O Lord; asi — You are; dīna-nā thaḥ — the only shelter of the downtrodden.

The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O infallible and most famous person, whose
name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of
all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering.
Please be kind to us and spread our good fortune.

SB 8.17.9
viśvā ya viśva-bhavana-sthiti-saṁ yamā ya
svairaṁ gṛhīta-puru-śakti-guṇ ā ya bhū mne
sva-sthā ya śaśvad-upabṛṁ hita-pū rṇ a-bodha-
vyā pā ditā tma-tamase haraye namas te

viśvā ya — unto the Supreme Personality of Godhead, who is actually the entire universe; viśva — of the universe;
bhavana — creation; sthiti — maintenance; saṁ yamā ya — and annihilation; svairam — fully independent; gṛhīta —
taking in hand; puru — completely; śakti-guṇ ā ya — controlling the three modes of material nature; bhū mne — the
supreme great; sva-sthā ya — who is always situated in His original form; śaśvat — eternally; upabṛṁ hita — achieved;
pū rṇ a — complete; bodha — knowledge; vyā pā dita — completely vanquished; ā tma-tamase — the illusory energy of
Your Lordship; haraye — unto the Supreme Lord; namaḥ te — I offer my respectful obeisances unto You.

My Lord, You are the all-pervading universal form, the fully independent creator, maintainer and destroyer of this
universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from
that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion.
O my Lord, let me offer my respectful obeisances unto You.

SB 8.17.10
ā yuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr
dyo-bhū -rasāḥ sakala-yoga-guṇ ā s tri-vargaḥ
jñā naṁ ca kevalam ananta bhavanti tuṣṭā t
tvatto nṛṇ ā ṁ kim u sapatna-jayā dir ā śīḥ

ā yuḥ — duration of life; param — as long as that of Lord Brahmā ; vapuḥ — a particular type of body; abhīṣṭam — the
goal of life; atulya-lakṣmīḥ — unparalleled opulence in material existence; dyo — the upper planetary system; bhū —
Bhū loka; rasāḥ — the lower planetary system; sakala — all kinds of; yoga-guṇ ā ḥ — the eight mystic perfections; tri-
vargaḥ — the principles of religiosity, economic development and sense gratification; jñā nam — transcendental
knowledge; ca — and; kevalam — complete; ananta — O unlimited one; bhavanti — all become possible; tuṣṭā t — by
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Your satisfaction; tvattaḥ — from You; nṛṇ ā m — of all living entities; kim u — what to speak of; sapatna — enemies;
jaya — conquering; ā diḥ — and others; ā śīḥ — such benedictions.

O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā , a
body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development
and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty
achievements as conquering one’s rivals.

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 Lord Brahma glorifying the Lord in the womb of Aditi
SB 8.17.25
śrī-brahmovā ca
jayorugā ya bhagavann
urukrama namo ’stu te
namo brahmaṇ ya-devā ya
tri-guṇ ā ya namo namaḥ

śrī-brahmā uvā ca — Lord Brahmā offered prayers; jaya — all glories; urugā ya — unto the Lord, who is constantly
glorified; bhagavan — O my Lord; urukrama — whose activities are very glorious; namaḥ astu te — I offer my respectful
obeisances unto You; namaḥ — my respectful obeisances; brahmaṇ ya-devā ya — unto the Lord of the transcendentalists;
tri-guṇ ā ya — the controller of the three modes of nature; namaḥ namaḥ — I offer my respectful obeisances unto You
again and again.

Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glorified by all and whose activities
are all uncommon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, controller of the three
modes of nature. I offer my respectful obeisances unto You again and again.

SB 8.17.26
namas te pṛśni-garbhā ya
veda-garbhā ya vedhase
tri-nā bhā ya tri-pṛṣṭhā ya
śipi-viṣṭā ya viṣṇ ave

namaḥ te — I offer my respectful obeisances unto You; pṛśni-garbhā ya — who formerly lived within the womb of Pṛśni
(Aditi in her previous birth); veda-garbhā ya — who always remain within Vedic knowledge; vedhase — who are full of
knowledge; tri-nā bhā ya — within the stem growing from whose navel live all the three worlds; tri-pṛṣṭhā ya — who are
transcendental to the three worlds; śipi-viṣṭā ya — who are within the cores of the hearts of all living entities; viṣṇ ave —
unto the all-pervading Supreme Personality of Godhead.

I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇ u, who have entered the cores of the hearts of all
living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared
as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my
respectful obeisances.

SB 8.17.27
tvam ā dir anto bhuvanasya madhyam
ananta-śaktiṁ puruṣaṁ yam ā huḥ
kā lo bhavā n ā kṣipatīśa viśvaṁ
sroto yathā ntaḥ patitaṁ gabhīram

tvam — Your Lordship; ā diḥ — the original cause; antaḥ — the cause of dissolution; bhuvanasya — of the universe;
madhyam — maintenance of the present manifestation; ananta-śaktim — the reservoir of unlimited potencies; puruṣam —
the Supreme Person; yam — whom; ā huḥ — they say; kā laḥ — the principle of eternal time; bhavā n — Your Lordship;
ā kṣipati — attracting; īśa — the Supreme Lord; viśvam — the whole universe; srotaḥ — waves; yathā — as; antaḥ
patitam — fallen within the water; gabhīram — very deep.

O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are
celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches
and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe.

SB 8.17.28
203
tvaṁ vai prajā nāṁ sthira-jaṅ gamā nā ṁ
prajā patīnā m asi sambhaviṣṇ uḥ
divaukasā ṁ deva divaś cyutā nā ṁ
parā yaṇ aṁ naur iva majjato ’psu

tvam — Your Lordship; vai — indeed; prajā nā m — of all living entities; sthira-jaṅ gamā nā m — either stationary or
moving; prajā patīnā m — of all the Prajā patis; asi — You are; sambhaviṣṇ uḥ — the generator of everyone; diva-okasā m
— of the inhabitants of the upper planetary system; deva — O Supreme Lord; divaḥ cyutā nā m — of the demigods, who
have now fallen from their residential quarters; parā yaṇ am — the supreme shelter; nauḥ — boat; iva — like; majjataḥ —
of one drowning; apsu — in the water.

My Lord, You are the original generator of all living entities, stationary or moving, and You are also the generator of the
Prajā patis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the
demigods, who are now bereft of their heavenly position.

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 Satyavrata glorifying Sri Matsya deva
SB 8.24.46
śrī-rā jovā ca
anā dy-avidyopahatā tma-saṁ vidas
tan-mū la-saṁ sā ra-pariśramā turāḥ
yadṛcchayopasṛtā yam ā pnuyur
vimuktido naḥ paramo gurur bhavā n

śrī-rā jā uvā ca — the King offered prayers as follows; anā di — from time immemorial; avidyā — by ignorance; upahata
— has been lost; ā tma-saṁ vidaḥ — knowledge about the self; tat — that is; mū la — the root; saṁ sā ra — material
bondage; pariśrama — full of miserable conditions and hard work; ā turā ḥ — suffering; yadṛcchayā — by the supreme
will; upasṛtā ḥ — being favored by the ā cā rya; yam — the Supreme Personality of Godhead; ā pnuyuḥ — can achieve;
vimukti-daḥ — the process of liberation; naḥ — our; paramaḥ — the supreme; guruḥ — spiritual master; bhavā n — 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.

SB 8.24.47
jano ’budho ’yaṁ nija-karma-bandhanaḥ
sukhecchayā karma samīhate ’sukham
yat-sevayā tāṁ vidhunoty asan-matiṁ
granthiṁ sa bhindyā d dhṛdayaṁ sa no guruḥ

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; tā m — 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; bhindyā t — 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.

SB 8.24.48
yat-sevayā gner iva rudra-rodanaṁ
pumā n vijahyā n malam ā tmanas tamaḥ
bhajeta varṇ aṁ nijam eṣa so ’vyayo
bhū yā t sa īśaḥ paramo guror guruḥ

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; pumā n — a person; vijahyā t — can give up; malam — all the
dirty things of material existence; ā tmanaḥ — of one’s self; tamaḥ — the mode of ignorance, by which one performs
pious and impious activities; bhajeta — may revive; varṇ am — his original identity; nijam — one’s own; eṣaḥ — such;
saḥ — He; avyayaḥ — inexhaustible; bhū yā t — 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
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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.

SB 8.24.49
na yat-prasā dā yuta-bhā ga-leśam
anye ca devā guravo janā ḥ svayam
kartuṁ sametāḥ prabhavanti puṁ sas
tam īśvaraṁ tvāṁ śaraṇ aṁ prapadye

na — not; yat-prasā da — of the mercy of the Supreme Personality of Godhead; ayuta-bhā ga-leśam — only one ten-
thousandth; anye — others; ca — also; devā ḥ — even the demigods; guravaḥ — the so-called gurus; janā ḥ — the total
population; svayam — personally; kartum — to execute; sametāḥ — all together; prabhavanti — can become equally
able; puṁ saḥ — by the Supreme Personality of Godhead; tam — unto Him; īśvaram — unto the Supreme Personality of
Godhead; tvā m — unto You; śaraṇ am — 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.

SB 8.24.50
acakṣur andhasya yathā graṇ īḥ kṛtas
tathā janasyā viduṣo ’budho guruḥ
tvam arka-dṛk sarva-dṛśā ṁ samīkṣaṇ o
vṛto gurur naḥ sva-gatiṁ bubhutsatā m

acakṣuḥ — one who does not have his power of sight; andhasya — for such a blind person; yathā — as; agraṇ īḥ — 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-dṛśā m — of all sources of knowledge; samīkṣaṇ aḥ — the complete seer; vṛtaḥ —
accepted; guruḥ — the spiritual master; naḥ — our; sva-gatim — one who knows his real self-interest; bubhutsatā m —
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.

SB 8.24.51
jano janasyā diśate ’satīṁ gatiṁ
yayā prapadyeta duratyayaṁ tamaḥ
tvaṁ tv avyayaṁ jñā nam amogham añjasā
prapadyate yena jano nijaṁ padam

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; ā diśate — 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; jñā nam — knowledge; amogham — without material contamination; añjasā — 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.

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SB 8.24.52
tvaṁ sarva-lokasya suhṛt priyeśvaro
hy ā tmā gurur jñā nam abhīṣṭa-siddhiḥ
tathā pi loko na bhavantam andha-dhīr
jā nā ti santaṁ hṛdi baddha-kā maḥ

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; ā tmā — the supreme soul; guruḥ — the supreme
teacher; jñā nam — 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; jā nā ti — can know; santam —
situated; hṛdi — in his heart; baddha-kā maḥ — 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.

SB 8.24.53
tvaṁ tvā m ahaṁ deva-varaṁ vareṇ yaṁ
prapadya īśaṁ pratibodhanā ya
chindhy artha-dīpair bhagavan vacobhir
granthīn hṛdayyā n vivṛṇ u svam okaḥ

tvam — how exalted You are; tvā m — unto You; aham — myself; deva-varam — worshiped by the demigods; vareṇ yam
— the greatest of all; prapadye — fully surrendering; īśam — unto the supreme controller; pratibodhanā ya — 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; hṛdayyā n — fixed within the core of the heart;
vivṛṇ u — 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.

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 Sri Ambarisa glorifying Sri Sudarsana
SB 9.5.3
ambarīṣa uvā ca
tvam agnir bhagavā n sū ryas
tvaṁ somo jyotiṣā ṁ patiḥ
tvam ā pas tvaṁ kṣitir vyoma
vā yur mā trendriyā ṇ i ca

ambarīṣaḥ — Mahā rā ja Ambarīṣa; uvā ca — said; tvam — you (are); agniḥ — the fire; bhagavā n — the most powerful;
sū ryaḥ — the sun; tvam — you (are); somaḥ — the moon; jyotiṣā m — of all the luminaries; patiḥ — the master; tvam —
you (are); ā paḥ — water; tvam — you (are); kṣitiḥ — earth; vyoma — sky; vā yuḥ — the air; mā tra — the objects of the
senses; indriyā ṇ i — and the senses; ca — also.

Mahā rā ja Ambarīṣa said: O Sudarśana cakra, you are fire, you are the most powerful sun, and you are the moon, the
master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects [sound, touch, form,
taste and smell], and you are the senses also.

SB 9.5.4
sudarśana namas tubhyaṁ
sahasrā rā cyuta-priya
sarvā stra-ghā tin viprā ya
svasti bhū yā iḍ aspate

sudarśana — O original vision of the Supreme Personality of Godhead; namaḥ — respectful obeisances; tubhyam — unto
you; sahasra-ara — O you who have thousands of spokes; acyuta-priya — O most favorite of the Supreme Personality of
Godhead, Acyuta; sarva-astra-ghā tin — O destroyer of all weapons; viprā ya — unto this brā hmaṇ a; svasti — very
auspicious; bhū yāḥ — just become; iḍ aspate — O master of the material world.

O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of spokes. O master of the material
world, destroyer of all weapons, original vision of the Personality of Godhead, I offer my respectful obeisances unto you.
Kindly give shelter and be auspicious to this brā hmaṇ a.

SB 9.5.5
tvaṁ dharmas tvam ṛtaṁ satyaṁ
tvaṁ yajño ’khila-yajña-bhuk
tvaṁ loka-pā laḥ sarvā tmā
tvaṁ tejaḥ pauruṣaṁ param

tvam — you; dharmaḥ — religion; tvam — you; ṛtam — encouraging statements; satyam — the ultimate truth; tvam —
you; yajñaḥ — sacrifice; akhila — universal; yajña-bhuk — the enjoyer of the fruits resulting from sacrifice; tvam — you;
loka-pā laḥ — the maintainer of the various planets; sarva-ā tmā — all-pervading; tvam — you; tejaḥ — prowess;
pauruṣam — of the Supreme Personality of Godhead; param — transcendental.

O Sudarśana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the
enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental
prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you
are known as Sudarśana. Everything has been created by your activities, and therefore you are all-pervading.

SB 9.5.6
namaḥ sunā bhā khila-dharma-setave
hy adharma-śīlā sura-dhū ma-ketave
trailokya-gopā ya viśuddha-varcase
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mano-javā yā dbhuta-karmaṇ e gṛṇ e

namaḥ — all respectful obeisances unto you; su-nā bha — O you who have an auspicious hub; akhila-dharma-setave —
whose spokes are considered to be a breech of the entire universe; hi — indeed; adharma-śīla — who are irreligious; asura
— for the demons; dhū ma-ketave — unto you who are like fire or an inauspicious comet; trailokya — of the three
material worlds; gopā ya — the maintainer; viśuddha — transcendental; varcase — whose effulgence; manaḥ -javā ya — as
speedy as the mind; adbhuta — wonderful; karmaṇ e — so active; gṛṇ e — I simply utter.

O Sudarśana, you have a very auspicious hub, and therefore you are the upholder of all religion. You are just like an
inauspicious comet for the irreligious demons. Indeed, you are the maintainer of the three worlds, you are full of
transcendental effulgence, you are as quick as the mind, and you are able to work wonders. I can simply utter the word
“namaḥ ,” offering all obeisances unto you.

SB 9.5.7
tvat-tejasā dharma-mayena saṁ hṛtaṁ
tamaḥ prakā śaś ca dṛśo mahā tmanā m
duratyayas te mahimā girāṁ pate
tvad-rū pam etat sad-asat parā varam

tvat-tejasā — by your effulgence; dharma-mayena — which is full of religious principles; saṁ hṛtam — dissipated; tamaḥ
— darkness; prakā śaḥ ca — illumination also; dṛśaḥ — of all directions; mahā -ā tmanā m — of great, learned
personalities; duratyayaḥ — insurmountable; te — your; mahimā — glories; girā m pate — O master of speech; tvat-
rū pam — your manifestation; etat — this; sat-asat — manifested and unmanifested; para-avaram — superior and inferior.

O master of speech, by your effulgence, full of religious principles, the darkness of the world is dissipated, and the
knowledge of learned persons or great souls is manifested. Indeed, no one can surpass your effulgence, for all things,
manifested and unmanifested, gross and subtle, superior and inferior, are but various forms of you that are manifested by
your effulgence.

SB 9.5.8
yadā visṛṣṭas tvam anañjanena vai
balaṁ praviṣṭo ’jita daitya-dā navam
bā hū darorv-aṅ ghri-śirodharā ṇ i
vṛścann ajasraṁ pradhane virā jase

yadā — when; visṛṣṭaḥ — sent; tvam — your good self; anañjanena — by the transcendental Supreme Personality of
Godhead; vai — indeed; balam — the soldiers; praviṣṭaḥ — entering among; ajita — O indefatigable and unconquerable
one; daitya-dā navam — of the Daityas and Dā navas, the demons; bā hu — arms; udara — bellies; ū ru — thighs; aṅ ghri
— legs; śiraḥ -dharā ṇ i — necks; vṛścan — separating; ajasram — incessantly; pradhane — in the battlefield; virā jase —
you stay.

O indefatigable one, when you are sent by the Supreme Personality of Godhead to enter among the soldiers of the Daityas
and the Dā navas, you stay on the battlefield and unendingly separate their arms, bellies, thighs, legs and heads.

SB 9.5.9
sa tvaṁ jagat-trā ṇ a khala-prahā ṇ aye
nirū pitaḥ sarva-saho gadā -bhṛtā
viprasya cā smat-kula-daiva-hetave
vidhehi bhadraṁ tad anugraho hi naḥ

saḥ — that person; tvam — your good self; jagat-trā ṇ a — O protector of the whole universe; khala-prahā ṇ aye — in
killing the envious enemies; nirū pitaḥ — are engaged; sarva-sahaḥ — all-powerful; gadā -bhṛtā — by the Supreme
Personality of Godhead; viprasya — of this brā hmaṇ a; ca — also; asmat — our; kula-daiva-hetave — for the good

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fortune of the dynasty; vidhehi — kindly do; bhadram — all-good; tat — that; anugrahaḥ — favor; hi — indeed; naḥ —
our.

O protector of the universe, you are engaged by the Supreme Personality of Godhead as His all-powerful weapon in
killing the envious enemies. For the benefit of our entire dynasty, kindly favor this poor brā hmaṇ a. This will certainly be
a favor for all of us.

SB 9.5.10
yady asti dattam iṣṭaṁ vā
sva-dharmo vā svanuṣṭhitaḥ
kulaṁ no vipra-daivaṁ ced
dvijo bhavatu vijvaraḥ

yadi — if; asti — there is; dattam — charity; iṣṭam — worshiping the Deity; vā — either; sva-dharmaḥ — occupational
duty; vā — either; su-anuṣṭhitaḥ — perfectly performed; kulam — dynasty; naḥ — our; vipra-daivam — favored by the
brā hmaṇ as; cet — if so; dvijaḥ — this brā hmaṇ a; bhavatu — may become; vijvaraḥ — without a burning (from the
Sudarśana cakra).

If our family has given charity to the proper persons, if we have performed ritualistic ceremonies and sacrifices, if we
have properly carried out our occupational duties, and if we have been guided by learned brā hmaṇ as, I wish, in exchange,
that this brā hmaṇ a be freed from the burning caused by the Sudarśana cakra.

SB 9.5.11
yadi no bhagavā n prīta
ekaḥ sarva-guṇ ā śrayaḥ
sarva-bhū tā tma-bhā vena
dvijo bhavatu vijvaraḥ

yadi — if; naḥ — unto us; bhagavā n — the Supreme Personality of Godhead; prītaḥ — is satisfied; ekaḥ — without any
duplicate; sarva-guṇ a-ā śrayaḥ — the reservoir of all transcendental qualities; sarva-bhū ta-ā tma-bhā vena — by a merciful
attitude toward all living entities; dvijaḥ — this brā hmaṇ a; bhavatu — may become; vijvaraḥ — freed from all burning.

If the Supreme Personality of Godhead, who is one without a second, who is the reservoir of all transcendental qualities,
and who is the life and soul of all living entities, is pleased with us, we wish that this brā hmaṇ a, Durvā sā Muni, be freed
from the pain of being burned.

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 Amsuman glorifying Sri Kapila
SB 9.8.21
aṁ śumā n uvā ca
na paśyati tvāṁ param ā tmano ’jano
na budhyate ’dyā pi samā dhi-yuktibhiḥ
kuto ’pare tasya manaḥ -śarīra-dhī-
visarga-sṛṣṭā vayam aprakā śā ḥ

aṁ śumā n uvā ca — Aṁ śumā n said; na — not; paśyati — can see; tvā m — Your Lordship; param — transcendental;
ā tmanaḥ — of us living beings; ajanaḥ — Lord Brahmā ; na — not; budhyate — can understand; adya api — even today;
samā dhi — by meditation; yuktibhiḥ — or by mental speculation; kutaḥ — how; apare — others; tasya — his; manaḥ -
śarīra-dhī — who consider the body or mind to be the self; visarga-sṛṣṭā ḥ — created beings within the material world;
vayam — we; aprakā śā ḥ — without transcendental knowledge.

Aṁ śumā n said: My Lord, even Lord Brahmā is to this very day unable to understand Your position, which is far beyond
himself, either by meditation or by mental speculation. So what to speak of others like us, who have been created by
Brahmā in various forms as demigods, animals, human beings, birds and beasts? We are completely in ignorance.
Therefore, how can we know You, who are the Transcendence?

SB 9.8.22
ye deha-bhā jas tri-guṇ a-pradhā nā
guṇ ā n vipaśyanty uta vā tamaś ca
yan-mā yayā mohita-cetasas tvāṁ
viduḥ sva-saṁ sthaṁ na bahiḥ -prakā śā ḥ

ye — those persons who; deha-bhā jaḥ — have accepted the material body; tri-guṇ a-pradhā nāḥ — influenced by the three
modes of material nature; guṇ ā n — the manifestation of the three modes of material nature; vipaśyanti — can see only;
uta — it is so said; vā — either; tamaḥ — the mode of ignorance; ca — and; yat-mā yayā — by the illusory energy of
whom; mohita — has been bewildered; cetasaḥ — the core of whose heart; tvā m — Your Lordship; viduḥ — know; sva-
saṁ stham — situated in one’s own body; na — not; bahiḥ -prakā śā ḥ — those who can see only the products of external
energy.

My Lord, You are fully situated in everyone’s heart, but the living entities, covered by the material body, cannot see You,
for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being
covered by sattva-guṇ a, rajo-guṇ a and tamo-guṇ a, they can see only the actions and reactions of these three modes of
material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or
sleeping, they can see only the workings of material nature; they cannot see Your Lordship.

SB 9.8.23
taṁ tvā ṁ ahaṁ jñā na-ghanaṁ svabhā va-
pradhvasta-mā yā -guṇ a-bheda-mohaiḥ
sanandanā dyair munibhir vibhā vyaṁ
kathaṁ vimū ḍ haḥ paribhā vayā mi

tam — that personality; tvā m — unto You; aham — I; jñā na-ghanam — Your Lordship, who are concentrated
knowledge; svabhā va — by spiritual nature; pradhvasta — free from contamination; mā yā -guṇ a — caused by the three
modes of material nature; bheda-mohaiḥ — by exhibition of the bewilderment of differentiation; sanandana-ā dyaiḥ — by
such personalities as the four Kumā ras (Sanat-kumā ra, Sanaka, Sanandana and Sanā tana); munibhiḥ — by such great
sages; vibhā vyam — worshipable; katham — how; vimū ḍ haḥ — being fooled by the material nature; paribhā vayā mi —
can I think of You.

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O my Lord, sages freed from the influence of the three modes of material nature — sages such as the four Kumā ras
[Sanat, Sanaka, Sanandana and Sanā tana] — are able to think of You, who are concentrated knowledge. But how can an
ignorant person like me think of You?

SB 9.8.24
praśā nta mā yā -guṇ a-karma-liṅ gam
anā ma-rū paṁ sad-asad-vimuktam
jñā nopadeśā ya gṛhīta-dehaṁ
namā mahe tvā ṁ puruṣaṁ purā ṇ am

praśā nta — O completely peaceful one; mā yā -guṇ a — the modes of material nature; karma-liṅ gam — symptomized by
fruitive activities; anā ma-rū pam — one who has no material name or form; sat-asat-vimuktam — transcendental to the
manifested and nonmanifested modes of material nature; jñā na-upadeśā ya — for distributing transcendental knowledge
(as in Bhagavad-gītā ); gṛhīta-deham — has assumed a form like a material body; namā mahe — I offer my respectful
obeisances; tvā m — unto You; puruṣam — the Supreme Person; purā ṇ am — the original.

O completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms
are Your creation, You are unaffected by them. Therefore, Your transcendental name is different from material names,
and Your form is different from material forms. You assume a form resembling a material body just to give us instructions
like those of Bhagavad-gītā , but actually You are the supreme original person. I therefore offer my respectful obeisances
unto You.

SB 9.8.25
tvan-mā yā -racite loke
vastu-buddhyā gṛhā diṣu
bhramanti kā ma-lobherṣyā -
moha-vibhrā nta-cetasaḥ

tvat-mā yā — through Your material energy; racite — which is manufactured; loke — in this world; vastu-buddhyā —
accepting as factual; gṛha-ā diṣu — in hearth and home, etc.; bhramanti — wander; kā ma — by lusty desires; lobha — by
greed; īrṣyā — by envy; moha — and by illusion; vibhrā nta — is bewildered; cetasaḥ — the cores of whose hearts

O my Lord, those whose hearts are bewildered by the influence of lust, greed, envy and illusion are interested only in false
hearth and home in this world created by Your mā yā . Attached to home, wife and children, they wander in this material
world perpetually.

SB 9.8.26
adya naḥ sarva-bhū tā tman
kā ma-karmendriyā śayaḥ
moha-pā śo dṛḍ haś chinno
bhagavaṁ s tava darśanā t

adya — today; naḥ — our; sarva-bhū ta-ā tman — O You, who are the Supersoul; kā ma-karma-indriya-ā śayaḥ — being
under the influence of lusty desires and fruitive activities; moha-pā śaḥ — this hard knot of illusion; dṛḍ haḥ — very
strong; chinnaḥ — broken; bhagavan — O my Lord; tava darśanā t — simply by seeing You.

O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty
desires, which are the root cause of insurmountable illusion and bondage in the material world.

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 Prayers by the Demigods for Sri Krsna in the womb of Sri
Devaki
SB 10.2.26
satya-vrataṁ satya-paraṁ tri-satyaṁ
satyasya yoniṁ nihitaṁ ca satye
satyasya satyam ṛta-satya-netraṁ
satyā tmakaṁ tvā ṁ śaraṇ aṁ prapannā ḥ

satya-vratam — the Personality of Godhead, who never deviates from His vow*; satya-param — who is the Absolute
Truth (as stated in the beginning of Śrīmad-Bhā gavatam, satyaṁ paraṁ dhīmahi); tri-satyam — He is always present as
the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its
annihilation; satyasya — of all relative truths, which are emanations from the Absolute Truth, Kṛṣṇ a; yonim — the cause;
nihitam — entered*; ca — and; satye — in the factors that create this material world (namely, the five elements – earth,
water, fire, air and ether); satyasya — of all that is accepted as the truth; satyam — the Lord is the original truth; ṛta-
satya-netram — He is the origin of whatever truth is pleasing (sunetram); satya-ā tmakam — everything pertaining to the
Lord is truth (sac-cid-ā nanda: His body is truth, His knowledge is truth, and His pleasure is truth); tvā m — unto You, O
Lord; śaraṇ am — offering our full surrender; prapannāḥ — we are completely under Your protection.

The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide
is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation —
creation, maintenance and annihilation — You are the Supreme Truth. Indeed, unless one is completely truthful, one
cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth,
in all the ingredients of creation, and therefore You are known as antaryā mī, the inner force. You are equal to everyone,
and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our
obeisances, we surrender unto You. Kindly give us protection.

SB 10.2.27
ekā yano ’sau dvi-phalas tri-mū laś
catū -rasaḥ pañca-vidhaḥ ṣaḍ -ā tmā
sapta-tvag aṣṭa-viṭapo navā kṣo
daśa-cchadī dvi-khago hy ā di-vṛkṣaḥ

eka-ayanaḥ — the body of an ordinary living being is fully dependent on the material elements; asau — that; dvi-phalaḥ
— in this body we are subject to material happiness and distress, which result from karma; tri-mū laḥ — having three
roots, the three modes of nature (goodness, passion and ignorance), upon which the body is created; catuḥ -rasaḥ — four
rasas, or tastes*; pañca-vidhaḥ — consisting of five senses for acquiring knowledge (the eyes, ears, nose, tongue and
touch); ṣaṭ-ā tmā — six circumstances (lamentation, illusion, old age, death, hunger and thirst); sapta-tvak — having
seven coverings (skin, blood, muscle, fat, bone, marrow and semen); aṣṭa-viṭapaḥ — eight branches (the five gross
elements – earth, water, fire, air and ether – and also the mind, intelligence and ego); nava-akṣaḥ — nine holes; daśa-
chadī — ten kinds of life air, resembling the leaves of a tree; dvi-khagaḥ — two birds (the individual soul and the
Supersoul); hi — indeed; ā di-vṛkṣaḥ — this is the original tree or construction of the material body, whether individual or
universal.

The body [the total body and the individual body are of the same composition] may figuratively be called “the original
tree.” From this tree, which fully depends on the ground of material nature, come two kinds of fruit — the enjoyment of
happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes
of material nature — goodness, passion and ignorance. The fruits of bodily happiness have four tastes — religiosity,
economic development, sense gratification and liberation — which are experienced through five senses for acquiring
knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of
bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five
gross and three subtle elements — earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has

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nine hollows — the eyes, the ears, the nostrils, the mouth, the rectum and the genitals — and ten leaves, the ten airs
passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the
Supersoul.

SB 10.2.28
tvam eka evā sya sataḥ prasū tis
tvaṁ sannidhā naṁ tvam anugrahaś ca
tvan-mā yayā saṁ vṛta-cetasas tvāṁ
paśyanti nā nā na vipaścito ye

tvam — You (O Lord); ekaḥ — being one without a second, You are everything; eva — indeed; asya sataḥ — of this
cosmic manifestation now visible; prasū tiḥ — the original source; tvam — Your Lordship; sannidhā nam — the
conservation of all such energy when everything is annihilated; tvam — Your Lordship; anugrahaḥ ca — and the
maintainer; tvat-mā yayā — by Your illusory, external energy; saṁ vṛta-cetasaḥ — those whose intelligence is covered by
such illusory energy; tvā m — unto You; paśyanti — observe; nā nā — many varieties; na — not; vipaścitaḥ — learned
scholars or devotees; ye — who are.

The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are
also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those
who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned
devotees.

SB 10.2.29
bibharṣi rū pā ṇ y avabodha ā tmā
kṣemā ya lokasya carā carasya
sattvopapannā ni sukhā vahā ni
satā m abhadrā ṇ i muhuḥ khalā nā m

bibharṣi — You accept; rū pā ṇ i — varieties of forms, such as Matsya, Kū rma, Varā ha, Rā ma and Nṛsiṁ ha; avabodhaḥ
ā tmā — in spite of having different incarnations, You remain the Supreme, full of knowledge; kṣemā ya — for the benefit
of everyone, and especially the devotees; lokasya — of all living entities; cara-acarasya — moving and nonmoving;
sattva-upapannā ni — all such incarnations are transcendental (śuddha-sattva); sukha-avahā ni — full of transcendental
bliss; satā m — of the devotees; abhadrā ṇ i — all inauspiciousness or annihilation; muhuḥ — again and again; khalā nā m
— of the nondevotees.

O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different
incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing
to the pious and religious devotees, but for nondevotees You are the annihilator.

SB 10.2.30
tvayy ambujā kṣā khila-sattva-dhā mni
samā dhinā veśita-cetasaike
tvat-pā da-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavā bdhim

tvayi — in You; ambuja-akṣa — O lotus-eyed Lord; akhila-sattva-dhā mni — who are the original cause of all existence,
from whom everything emanates and in whom all potencies reside; samā dhinā — by constant meditation and complete
absorption (in thoughts of You, the Supreme Personality of Godhead); ā veśita — fully absorbed, fully engaged; cetasā —
but by such a mentality; eke — the one process of always thinking of Your lotus feet; tvat-pā da-potena — by boarding
such a boat as Your lotus feet; mahat-kṛtena — by that action which is considered the most powerful original existence or
which is executed by mahā janas; kurvanti — they make; govatsa-padam — like the hoofprint of a calf; bhava-abdhim —
the great ocean of nescience.

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O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the reservoir of all existence, and by
accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahā janas
[great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over
the hoofprint of a calf.

SB 10.2.31
svayaṁ samuttīrya sudustaraṁ dyuman
bhavā rṇ avaṁ bhīmam adabhra-sauhṛdāḥ
bhavat-padā mbhoruha-nā vam atra te
nidhā ya yā tāḥ sad-anugraho bhavā n

svayam — personally; samuttīrya — perfectly crossing; su-dustaram — which is very difficult to cross; dyuman — O
Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance; bhava-arṇ avam — the ocean
of nescience; bhīmam — which is extremely fierce; adabhra-sauhṛdāḥ — devotees who are incessantly friendly to the
fallen souls; bhavat-pada-ambhoruha — Your lotus feet; nā vam — the boat for crossing; atra — in this world; te — they
(the Vaiṣṇ avas); nidhā ya — leaving behind; yā tāḥ — on to the ultimate destination, Vaikuṇ ṭha; sat-anugrahaḥ — who
are always kind and merciful to the devotees; bhavā n — You.

O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are
known as a desire tree [vā ñchā -kalpataru]. When ā cā ryas completely take shelter under Your lotus feet in order to cross
the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very
merciful to Your other devotees, You accept this method to help them.

SB 10.2.32
ye ’nye ’ravindā kṣa vimukta-mā ninas
tvayy asta-bhā vā d aviśuddha-buddhayaḥ
ā ruhya kṛcchreṇ a paraṁ padaṁ tataḥ
patanty adho ’nā dṛta-yuṣmad-aṅ ghrayaḥ

ye anye — anyone, or all others; aravinda-akṣa — O lotus-eyed one; vimukta-mā ninaḥ — falsely considering themselves
free from the bondage of material contamination; tvayi — unto You; asta-bhā vā t — speculating in various ways but not
knowing or desiring more information of Your lotus feet; aviśuddha-buddhayaḥ — whose intelligence is still not purified
and who do not know the goal of life; ā ruhya — even though achieving; kṛcchreṇ a — by undergoing severe austerities,
penances and hard labor; param padam — the highest position (according to their imagination and speculation); tataḥ —
from that position; patanti — they fall; adhaḥ — down into material existence again; anā dṛta — neglecting devotion to;
yuṣmat — Your; aṅ ghrayaḥ — lotus feet.

[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not
devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this
question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe
austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They
fall down from their position of imagined superiority because they have no regard for Your lotus feet.

SB 10.2.33
tathā na te mā dhava tā vakāḥ kvacid
bhraśyanti mā rgā t tvayi baddha-sauhṛdāḥ
tvayā bhiguptā vicaranti nirbhayā
vinā yakā nīkapa-mū rdhasu prabho

tathā — like them (the nondevotees); na — not; te — they (the devotees); mā dhava — O Lord, husband of the goddess of
fortune; tā vakāḥ — the followers of the devotional path, the devotees; kvacit — in any circumstances; bhraśyanti — fall
down; mā rgā t — from the path of devotional service; tvayi — unto You; baddha-sauhṛdā ḥ — because of being fully
attached to Your lotus feet; tvayā — by You; abhiguptāḥ — always protected from all dangers; vicaranti — they move;

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nirbhayā ḥ — without fear; vinā yaka-anīkapa — the enemies who maintain paraphernalia to oppose the bhakti cult;
mū rdhasu — on their heads; prabho — O Lord.

O Mā dhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You
sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they
fearlessly traverse the heads of their opponents and continue to progress in devotional service.

SB 10.2.34
sattvaṁ viśuddhaṁ śrayate bhavā n sthitau
śarīriṇ ā ṁ śreya-upā yanaṁ vapuḥ
veda-kriyā -yoga-tapaḥ -samā dhibhis
tavā rhaṇ aṁ yena janaḥ samīhate

sattvam — existence; viśuddham — transcendental, beyond the three modes of material nature; śrayate — accepts;
bhavā n — Your Lordship; sthitau — during the maintenance of this material world; śarīriṇ ā m — of all living entities;
śreyaḥ — of supreme auspiciousness; upā yanam — for the benefit; vapuḥ — a transcendental form or body; veda-kriyā
— by ritualistic ceremonies according to the directions of the Vedas; yoga — by practice of devotion; tapaḥ — by
austerities; samā dhibhiḥ — by becoming absorbed in transcendental existence; tava — Your; arhaṇ am — worship; yena
— by such activities; janaḥ — human society; samīhate — offers (its obligation unto You).

O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the
material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching
them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately
samā dhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

SB 10.2.35
sattvaṁ na ced dhā tar idaṁ nijaṁ bhaved
vijñā nam ajñā na-bhidā pamā rjanam
guṇ a-prakā śair anumīyate bhavā n
prakā śate yasya ca yena vā guṇ aḥ

sattvam — śuddha-sattva, transcendental; na — not; cet — if; dhā taḥ — O reservoir of all energies, cause of all causes;
idam — this; nijam — personal, spiritual; bhavet — could have been; vijñā nam — transcendental knowledge; ajñā na-
bhidā — which drives away the ignorance of the material modes; apamā rjanam — completely vanquished; guṇ a-
prakā śaiḥ — by the awakening of such transcendental knowledge; anumīyate — becomes manifested; bhavā n — Your
Lordship; prakā śate — exhibit; yasya — whose; ca — and; yena — by which; vā — either; guṇ aḥ — quality or
intelligence.

O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not
understand the difference between matter and transcendence. Only by Your presence can one understand the
transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very
difficult to understand unless one is influenced by the presence of Your transcendental form.

SB 10.2.36
na nā ma-rū pe guṇ a-janma-karmabhir
nirū pitavye tava tasya sā kṣiṇ aḥ
mano-vacobhyā m anumeya-vartmano
deva kriyā yāṁ pratiyanty athā pi hi

na — not; nā ma-rū pe — the name and form; guṇ a — with attributes; janma — appearance; karmabhiḥ — activities or
pastimes; nirū pitavye — are not able to be ascertained; tava — Your; tasya — of Him; sā kṣiṇ aḥ — who is the direct
observer; manaḥ — of the mind; vacobhyā m — words; anumeya — hypothesis; vartmanaḥ — the path; deva — O Lord;
kriyā yā m — in devotional activities; pratiyanti — they realize; atha api — still; hi — indeed (You can be realized by the
devotees).
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O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of
imagination. Your name, form and attributes can be ascertained only through devotional service.

SB 10.2.37
śṛṇ van gṛṇ an saṁ smarayaṁ ś ca cintayan
nā mā ni rū pā ṇ i ca maṅ galā ni te
kriyā su yas tvac-caraṇ ā ravindayor
ā viṣṭa-cetā na bhavā ya kalpate

śṛṇ van — constantly hearing about the Lord (śravaṇ aṁ kīrtanaṁ viṣṇ oḥ ); gṛṇ an — chanting or reciting (the holy name
of the Lord and His activities); saṁ smarayan — remembering (constantly thinking of the Lord’s lotus feet and His form);
ca — and; cintayan — contemplating (the transcendental activities of the Lord); nā mā ni — His transcendental names;
rū pā ṇ i — His transcendental forms; ca — also; maṅ galā ni — which are all transcendental and therefore auspicious; te —
of Your Lordship; kriyā su — in being engaged in the devotional service; yaḥ — he who; tvat-caraṇ a-aravindayoḥ — at
Your lotus feet; ā viṣṭa-cetā ḥ — the devotee who is completely absorbed (in such activities); na — not; bhavā ya — for the
material platform; kalpate — is fit.

Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who
constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on
the transcendental platform, and thus they can understand the Supreme Personality of Godhead.

SB 10.2.38
diṣṭyā hare ’syā bhavataḥ pado bhuvo
bhā ro ’panītas tava janmaneśituḥ
diṣṭyā ṅ kitā ṁ tvat-padakaiḥ suśobhanair
drakṣyā ma gā ṁ dyā ṁ ca tavā nukampitā m

diṣṭyā — by fortune; hare — O Lord; asyā ḥ — of this (world); bhavataḥ — of Your Lordship; padaḥ — of the place;
bhuvaḥ — on this earth; bhā raḥ — the burden created by the demons; apanītaḥ — now removed; tava — of Your
Lordship; janmanā — by appearance as an incarnation; īśituḥ — You, the controller of everything; diṣṭyā — and by
fortune; aṅ kitā m — marked; tvat-padakaiḥ — by Your lotus feet; su-śobhanaiḥ — which are transcendentally decorated
with the marks of conchshell, disc, lotus and club; drakṣyā ma — we shall surely observe; gā m — upon this earth; dyā m
ca — in heaven also; tava anukampitā m — due to Your causeless mercy upon us.

O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your
appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the
marks of lotus, conchshell, club and disc that adorn Your lotus feet.

SB 10.2.39
na te ’bhavasyeśa bhavasya kā raṇ aṁ
vinā vinodaṁ bata tarkayā mahe
bhavo nirodhaḥ sthitir apy avidyayā
kṛtā yatas tvayy abhayā śrayā tmani

na — not; te — of Your Lordship; abhavasya — of whom there is no birth, death or maintenance as for an ordinary being;
īśa — O Supreme Lord; bhavasya — of Your appearance, Your birth; kā raṇ am — the cause; vinā — without; vinodam
— the pastimes (despite what is said, You are not forced to come to this world by any cause); bata — however;
tarkayā mahe — we cannot argue (but must simply understand that these are Your pastimes); bhavaḥ — birth; nirodhaḥ —
death; sthitiḥ — maintenance; api — also; avidyayā — by the external, illusory energy; kṛtā ḥ — done; yataḥ — because;
tvayi — unto You; abhaya-ā śraya — O fearless shelter of all; ā tmani — of the ordinary living entity.

O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities.
Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living
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entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are
conducted by Your external energy.

SB 10.2.40
matsyā śva-kacchapa-nṛsiṁ ha-varā ha-haṁ sa-
rā janya-vipra-vibudheṣu kṛtā vatā raḥ
tvaṁ pā si nas tri-bhuvanaṁ ca yathā dhuneśa
bhā raṁ bhuvo hara yadū ttama vandanaṁ te

matsya — the fish incarnation; aśva — the horse incarnation; kacchapa — the tortoise incarnation; nṛsiṁ ha — the
Narasiṁ ha incarnation; varā ha — the Varā ha incarnation; haṁ sa — the swan incarnation; rā janya — incarnations as
Lord Rā macandra and other kṣatriyas; vipra — incarnations as brā hmaṇ as like Vā manadeva; vibudheṣu — among the
demigods; kṛta-avatā raḥ — appeared as incarnations; tvam — Your Lordship; pā si — please save; naḥ — us; tri-
bhuvanam ca — and the three worlds; yathā — as well as; adhunā — now; īśa — O Supreme Lord; bhā ram — burden;
bhuvaḥ — of the earth; hara — please diminish; yadu-uttama — O Lord Kṛṣṇ a, best of the Yadus; vandanam te — we
offer our prayers unto You.

O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁ hadeva, a
boar, a swan, Lord Rā macandra, Paraśurā ma and, among the demigods, Vā manadeva, to protect the entire world by Your
mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Kṛṣṇ a, best of the
Yadus, we respectfully offer our obeisances unto You.

SB 10.2.41
diṣṭyā mba te kukṣi-gataḥ paraḥ pumā n
aṁ śena sā kṣā d bhagavā n bhavā ya naḥ
mā bhū d bhayaṁ bhoja-pater mumū rṣor
goptā yadū nā ṁ bhavitā tavā tmajaḥ

diṣṭyā — by fortune; amba — O mother; te — your; kukṣi-gataḥ — in the womb; paraḥ — the Supreme; pumā n —
Personality of Godhead; aṁ śena — with all His energies, His parts and parcels; sā kṣā t — directly; bhagavā n — the
Supreme Personality of Godhead; bhavā ya — for the auspiciousness; naḥ — of all of us; mā abhū t — never be; bhayam
— fearful; bhoja-pateḥ — from Kaṁ sa, King of the Bhoja dynasty; mumū rṣoḥ — who has decided to be killed by the
Lord; goptā — the protector; yadū nā m — of the Yadu dynasty; bhavitā — will become; tava ā tmajaḥ — your son.

O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary
portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁ sa, who has decided to be killed
by the Lord. Your eternal son, Kṛṣṇ a, will be the protector of the entire Yadu dynasty.

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 Sri Vasudeva offering prayers to Sri Krsna just after His
appearance
SB 10.3.13
śrī-vasudeva uvā ca
vidito ’si bhavā n sā kṣā t
puruṣaḥ prakṛteḥ paraḥ
kevalā nubhavā nanda-
svarū paḥ sarva-buddhi-dṛk

śrī-vasudevaḥ uvā ca — Ś rī Vasudeva prayed; viditaḥ asi — now I am fully conscious of You; bhavā n — Your Lordship;
sā kṣā t — directly; puruṣaḥ — the Supreme Person; prakṛteḥ — to material nature; paraḥ — transcendental, beyond
everything material; kevala-anubhava-ā nanda-svarū paḥ — Your form is sac-cid-ā nanda-vigraha, and whoever perceives
You becomes transcendentally blissful; sarva-buddhi-dṛk — the supreme observer, the Supersoul, the intelligence of
everyone.

Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form
can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead.
I now understand Your position perfectly.

SB 10.3.14
sa eva svaprakṛtyedaṁ
sṛṣṭvā gre tri-guṇ ā tmakam
tad anu tvaṁ hy apraviṣṭaḥ
praviṣṭa iva bhā vyase

saḥ — He (the Supreme Personality of Godhead); eva — indeed; sva-prakṛtyā — by Your personal energy
(mayā dhyakṣeṇ a prakṛtiḥ sū yate sa-carā caram); idam — this material world; sṛṣṭvā — after creating; agre — in the
beginning; tri-guṇ a-ā tmakam — made of three modes of energy (sattva-rajas-tamo-guṇ a); tat anu — thereafter; tvam —
Your Lordship; hi — indeed; apraviṣṭaḥ — although You did not enter; praviṣṭaḥ iva — You appear to have entered;
bhā vyase — are so understood.

My Lord, You are the same person who in the beginning created this material world by His personal external energy.
After the creation of this world of three guṇ as [sattva, rajas and tamas], You appear to have entered it, although in fact
You have not.

SB 10.3.15-17
yatheme ’vikṛtā bhā vā s
tathā te vikṛtaiḥ saha
nā nā -vīryāḥ pṛthag-bhū tā
virā jaṁ janayanti hi
sannipatya samutpā dya
dṛśyante ’nugatā iva
prā g eva vidyamā natvā n
na teṣā m iha sambhavaḥ
evaṁ bhavā n buddhy-anumeya-lakṣaṇ air
grā hyair guṇ aiḥ sann api tad-guṇ ā grahaḥ
anā vṛtatvā d bahir antaraṁ na te
sarvasya sarvā tmana ā tma-vastunaḥ

yathā — as; ime — these material creations, made of material energy; avikṛtā ḥ — actually not disintegrated; bhā vā ḥ —
with such a conception; tathā — similarly; te — they; vikṛtaiḥ saha — association with these different elements coming
from the total material energy; nā nā -vīryāḥ — every element is full of different energies; pṛthak — separated; bhū tā ḥ —
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becoming; virā jam — the whole cosmic manifestation; janayanti — create; hi — indeed; sannipatya — because of
association with the spiritual energy; samutpā dya — after being created; dṛśyante — they appear; anugatāḥ — entered
within it; iva — as if; prā k — from the very beginning, before the creation of this cosmic manifestation; eva — indeed;
vidyamā natvā t — due to the existence of the Supreme Personality of Godhead; na — not; teṣā m — of these material
elements; iha — in this matter of creation; sambhavaḥ — entering would have been possible; evam — in this way; bhavā n
— O my Lord; buddhi-anumeya-lakṣaṇ aiḥ — by real intelligence and by such symptoms; grā hyaiḥ — with the objects of
the senses; guṇ aiḥ — with the modes of material nature; san api — although in touch; tat-guṇ a-agrahaḥ — are not
touched by the material qualities; anā vṛtatvā t — because of being situated everywhere; bahiḥ antaram — within the
external and internal; na te — there is no such thing for You; sarvasya — of everything; sarva-ā tmanaḥ — You are the
root of everything; ā tma-vastunaḥ — everything belongs to You, but You are outside and inside of everything.

The mahat-tattva, the total material energy, is undivided, but because of the material modes of nature, it appears to
separate into earth, water, fire, air and ether. Because of the living energy [jīva-bhū ta], these separated energies combine
to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present.
Therefore, the total material energy never actually enters the creation. Similarly, although You are perceived by our
senses because of Your presence, You cannot be perceived by the senses, nor experienced by the mind or words [avā ṅ -
mā nasa-gocara]. With our senses we can perceive some things, but not everything; for example, we can use our eyes to
see, but not to taste. Consequently, You are beyond perception by the senses. Although in touch with the modes of
material nature, You are unaffected by them. You are the prime factor in everything, the all-pervading, undivided
Supersoul. For You, therefore, there is no external or internal. You never entered the womb of Devakī; rather, You existed
there already.

SB 10.3.18
ya ā tmano dṛśya-guṇ eṣu sann iti
vyavasyate sva-vyatirekato ’budhaḥ
vinā nuvā daṁ na ca tan manīṣitaṁ
samyag yatas tyaktam upā dadat pumā n

yaḥ — anyone who; ā tmanaḥ — of his own real identity, the soul; dṛśya-guṇ eṣu — among the visible objects, beginning
with the body; san — being situated in that position; iti — thus; vyavasyate — continues to act; sva-vyatirekataḥ — as if
the body were independent of the soul; abudhaḥ — a rascal; vinā anuvā dam — without proper analytical study; na — not;
ca — also; tat — the body and other visible objects; manīṣitam — such considerations having been discussed; samyak —
fully; yataḥ — because he is a fool; tyaktam — are rejected; upā dadat — accepts this body as reality; pumā n — a person.

One who considers his visible body, which is a product of the three modes of nature, to be independent of the soul is
unaware of the basis of existence, and therefore he is a rascal. Those who are learned have rejected this conclusion
because one can understand through full discussion that with no basis in soul, the visible body and senses would be
insubstantial. Nonetheless, although his conclusion has been rejected, a foolish person considers it a reality.

SB 10.3.19
tvatto ’sya janma-sthiti-saṁ yamā n vibho
vadanty anīhā d aguṇ ā d avikriyā t
tvayīśvare brahmaṇ i no virudhyate
tvad-ā śrayatvā d upacaryate guṇ aiḥ

tvattaḥ — are from Your Lordship; asya — of the entire cosmic manifestation; janma — the creation; sthiti —
maintenance; saṁ yamā n — and annihilation; vibho — O my Lord; vadanti — the learned Vedic scholars conclude;
anīhā t — who are free from endeavor; aguṇ ā t — who are unaffected by the modes of material nature; avikriyā t — who
are unchanging in Your spiritual situation; tvayi — in You; īśvare — the Supreme Personality of Godhead; brahmaṇ i —
who are Parabrahman, the Supreme Brahman; no — not; virudhyate — there is a contradiction; tvat-ā śrayatvā t —
because of being controlled by You; upacaryate — things are going on automatically; guṇ aiḥ — by the operation of the
material modes.

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O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic
manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and
changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead,
Parabrahman. Because the three modes of material nature — sattva, rajas and tamas — are under Your control, everything
takes place automatically.

SB 10.3.20
sa tvaṁ tri-loka-sthitaye sva-mā yayā
bibharṣi śuklaṁ khalu varṇ am ā tmanaḥ
sargā ya raktaṁ rajasopabṛṁ hitaṁ
kṛṣṇ aṁ ca varṇ aṁ tamasā janā tyaye

saḥ tvam — Your Lordship, who are the same person, the Transcendence; tri-loka-sthitaye — to maintain the three
worlds, the upper, middle and lower planetary systems; sva-mā yayā — by Your personal energy (ā tma-mā yayā ); bibharṣi
— assume; śuklam — the white form of Viṣṇ u in goodness; khalu — as well as; varṇ am — color; ā tmanaḥ — of the
same category as You (viṣṇ u-tattva); sargā ya — for the creation of the entire world; raktam — the reddish color of rajo-
guṇ a; rajasā — with the quality of passion; upabṛṁ hitam — being charged; kṛṣṇ am ca — and the quality of darkness;
varṇ am — the color; tamasā — which is surrounded by ignorance; jana-atyaye — for the ultimate destruction of the entire
creation.

My Lord, Your form is transcendental to the three material modes, yet for the maintenance of the three worlds, You
assume the white color of Viṣṇ u in goodness; for creation, which is surrounded by the quality of passion, You appear
reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, You appear blackish.

SB 10.3.21
tvam asya lokasya vibho rirakṣiṣur
gṛhe ’vatīrṇ o ’si mamā khileśvara
rā janya-saṁ jñā sura-koṭi-yū thapair
nirvyū hyamā nā nihaniṣyase camū ḥ

tvam — Your Lordship; asya — of this world; lokasya — especially of this martya-loka, the planet earth; vibho — O
Supreme; rirakṣiṣuḥ — desiring protection (from the disturbance of the asuras); gṛhe — in this house; avatīrṇ aḥ asi —
have now appeared; mama — my; akhila-īśvara — although You are the proprietor of the entire creation; rā janya-saṁ jña-
asura-koṭi-yū tha-paiḥ — with millions of demons and their followers in the roles of politicians and kings;
nirvyū hyamā nā ḥ — which are moving here and there all over the world; nihaniṣyase — will kill; camū ḥ — the armies,
paraphernalia, soldiers and retinues.

O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that
You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as
kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.

SB 10.3.22
ayaṁ tv asabhyas tava janma nau gṛhe
śrutvā grajā ṁ s te nyavadhīt sureśvara
sa te ’vatā raṁ puruṣaiḥ samarpitaṁ
śrutvā dhunaivā bhisaraty udā yudhaḥ

ayam — this (rascal); tu — but; asabhyaḥ — who is not civilized at all (asura means “uncivilized,” and sura means
“civilized”); tava — of Your Lordship; janma — the birth; nau — our; gṛhe — into the home; śrutvā — after hearing;
agrajā n te — all the brothers born before You; nyavadhīt — killed; sura-īśvara — O Lord of the suras, the civilized
persons; saḥ — he (that uncivilized Kaṁ sa); te — Your; avatā ram — appearance; puruṣaiḥ — by his lieutenants;
samarpitam — being informed of; śrutvā — after hearing; adhunā — now; eva — indeed; abhisarati — will come
immediately; udā yudhaḥ — with raised weapons.

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O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this
uncivilized Kaṁ sa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have
appeared, he will immediately come with weapons to kill You.

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 Sri Devaki offering prayers to Sri Krsna just after His
appearance
SB 10.3.24
śrī-devaky uvā ca
rū paṁ yat tat prā hur avyaktam ā dyaṁ
brahma jyotir nirguṇ aṁ nirvikā ram
sattā -mā traṁ nirviśeṣaṁ nirīhaṁ
sa tvaṁ sā kṣā d viṣṇ ur adhyā tma-dīpaḥ

śrī-devakī uvā ca — Śrī Devakī said; rū pam — form or substance; yat tat — because You are the same substance; prā huḥ
— You are sometimes called; avyaktam — not perceivable by the material senses (ataḥ śrī-kṛṣṇ a-nā mā di na bhaved
grā hyam indriyaiḥ ); ā dyam — You are the original cause; brahma — You are known as Brahman; jyotiḥ — light;
nirguṇ am — without material qualities; nirvikā ram — without change, the same form of Viṣṇ u perpetually; sattā -mā tram
— the original substance, the cause of everything; nirviśeṣam — You are present everywhere as the Supersoul (within the
heart of a human being and within the heart of an animal, the same substance is present); nirīham — without material
desires; saḥ — that Supreme Person; tvam — Your Lordship; sā kṣā t — directly; viṣṇ uḥ — Lord Viṣṇ u; adhyā tma-dīpaḥ
— the light for all transcendental knowledge (knowing You, one knows everything: yasmin vijñā te sarvam evaṁ
vijñā taṁ bhavati).

Ś rī Devakī said: My dear Lord, there are different Vedas, some of which describe You as unperceivable through words
and the mind. Yet You are the origin of the entire cosmic manifestation. You are Brahman, the greatest of everything, full
of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material
desires. Thus the Vedas say that You are the substance. Therefore, my Lord, You are directly the origin of all Vedic
statements, and by understanding You, one gradually understands everything. You are different from the light of Brahman
and Paramā tmā , yet You are not different from them. Everything emanates from You. Indeed, You are the cause of all
causes, Lord Viṣṇ u, the light of all transcendental knowledge.

SB 10.3.25
naṣṭe loke dvi-parā rdhā vasā ne
mahā -bhū teṣv ā di-bhū taṁ gateṣu
vyakte ’vyaktaṁ kā la-vegena yā te
bhavā n ekaḥ śiṣyate ’śeṣa-saṁ jñaḥ

naṣṭe — after the annihilation; loke — of the cosmic manifestation; dvi-parā rdha-avasā ne — after millions and millions
of years (the life of Brahmā ); mahā -bhū teṣu — when the five primary elements (earth, water, fire, air and ether); ā di-
bhū tam gateṣu — enter within the subtle elements of sense perception; vyakte — when everything manifested; avyaktam
— into the unmanifested; kā la-vegena — by the force of time; yā te — enters; bhavā n — Your Lordship; ekaḥ — only
one; śiṣyate — remains; aśeṣa-saṁ jñaḥ — the same one with different names.

After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated
by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the
unmanifested substance. At that time, You alone remain, and You are known as Ananta Śeṣa-nā ga.

SB 10.3.26
yo ’yaṁ kā las tasya te ’vyakta-bandho
ceṣṭā m ā huś ceṣṭate yena viśvam
nimeṣā dir vatsarā nto mahīyāṁ s
taṁ tveśā naṁ kṣema-dhā ma prapadye

yaḥ — that which; ayam — this; kā laḥ — time (minutes, hours, seconds); tasya — of Him; te — of You; avyakta-bandho
— O my Lord, You are the inaugurator of the unmanifested (the original mahat-tattva or prakṛti); ceṣṭā m — attempt or
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pastimes; ā huḥ — it is said; ceṣṭate — works; yena — by which; viśvam — the entire creation; nimeṣa-ā diḥ — beginning
with minute parts of time; vatsara-antaḥ — up to the limit of a year; mahīyā n — powerful; tam — unto Your Lordship;
tvā īśā nam — unto You, the supreme controller; kṣema-dhā ma — the reservoir of all auspiciousness; prapadye — I offer
full surrender.

O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided
into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another
form of Lord Viṣṇ u. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune.
Let me offer my full surrender unto Your Lordship.

SB 10.3.27
martyo mṛtyu-vyā la-bhītaḥ palā yan
lokā n sarvā n nirbhayaṁ nā dhyagacchat
tvat pā dā bjaṁ prā pya yadṛcchayā dya
susthaḥ śete mṛtyur asmā d apaiti

martyaḥ — the living entities who are sure to die; mṛtyu-vyā la-bhītaḥ — afraid of the serpent of death; palā yan —
running (as soon as a serpent is seen, everyone runs away, fearing immediate death); lokā n — to the different planets;
sarvā n — all; nirbhayam — fearlessness; na adhyagacchat — do not obtain; tvat-pā da-abjam — of Your lotus feet;
prā pya — obtaining the shelter; yadṛcchayā — by chance, by the mercy of Your Lordship and Your representative, the
spiritual master (guru-kṛpā , kṛṣṇ a-kṛpā ); adya — presently; su-sthaḥ — being undisturbed and mentally composed; śete
— are sleeping; mṛtyuḥ — death; asmā t — from those persons; apaiti — flees.

No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to
various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having
obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.

SB 10.3.28
sa tvaṁ ghorā d ugrasenā tmajā n nas
trā hi trastā n bhṛtya-vitrā sa-hā si
rū paṁ cedaṁ pauruṣaṁ dhyā na-dhiṣṇ yaṁ
mā pratyakṣaṁ mā ṁ sa-dṛśā ṁ kṛṣīṣṭhāḥ

saḥ — Your Lordship; tvam — You; ghorā t — terribly fierce; ugrasena-ā tmajā t — from the son of Ugrasena; naḥ — us;
trā hi — kindly protect; trastā n — who are very much afraid (of him); bhṛtya-vitrā sa-hā asi — You are naturally the
destroyer of the fear of Your servants; rū pam — in Your Viṣṇ u form; ca — also; idam — this; pauruṣam — as the
Supreme Personality of Godhead; dhyā na-dhiṣṇ yam — who is appreciated by meditation; mā — not; pratyakṣam —
directly visible; māṁ sa-dṛśā m — to those who see with their material eyes; kṛṣīṣṭhā ḥ — please be.

My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the
terrible fear of Kaṁ sa. Your form as Viṣṇ u, the Supreme Personality of Godhead, is appreciated by yogīs in meditation.
Please make this form invisible to those who see with material eyes.

SB 10.3.29
janma te mayy asau pā po
mā vidyā n madhusū dana
samudvije bhavad-dhetoḥ
kaṁ sā d aham adhīra-dhīḥ

janma — the birth; te — of Your Lordship; mayi — in my (womb); asau — that Kaṁ sa; pā paḥ — extremely sinful; mā
vidyā t — may be unable to understand; madhusū dana — O Madhusū dana; samudvije — I am full of anxiety; bhavat-
hetoḥ — because of Your appearance; kaṁ sā t — because of Kaṁ sa, with whom I have had such bad experience; aham
— I; adhīra-dhīḥ — have become more and more anxious.

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O Madhusū dana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁ sa. Therefore, please
arrange for that sinful Kaṁ sa to be unable to understand that You have taken birth from my womb.

SB 10.3.30
upasaṁ hara viśvā tmann
ado rū pam alaukikam
śaṅ kha-cakra-gadā -padma-
śriyā juṣṭaṁ catur-bhujam

upasaṁ hara — withdraw; viśvā tman — O all-pervading Supreme Personality of Godhead; adaḥ — that; rū pam — form;
alaukikam — which is unnatural in this world; śaṅ kha-cakra-gadā -padma — of the conchshell, disc, club and lotus; śriyā
— with these opulences; juṣṭam — decorated; catuḥ -bhujam — four hands.

O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your transcendental four-armed form,
holding conchshell, disc, club and lotus, is unnatural for this world. Please withdraw this form [and become just like a
natural human child so that I may try to hide You somewhere].

SB 10.3.31
viśvaṁ yad etat sva-tanau niśā nte
yathā vakā śaṁ puruṣaḥ paro bhavā n
bibharti so ’yaṁ mama garbhago ’bhū d
aho nṛ-lokasya viḍ ambanaṁ hi tat

viśvam — the entire cosmic manifestation; yat etat — containing all moving and nonmoving creations; sva-tanau —
within Your body; niśā -ante — at the time of devastation; yathā -avakā śam — shelter in Your body without difficulty;
puruṣaḥ — the Supreme Personality of Godhead; paraḥ — transcendental; bhavā n — Your Lordship; bibharti — keep;
saḥ — that (Supreme Personality of Godhead); ayam — this form; mama — my; garbha-gaḥ — came within my womb;
abhū t — it so happened; aho — alas; nṛ-lokasya — within this material world of living entities; viḍ ambanam — it is
impossible to think of; hi — indeed; tat — that (kind of conception).

At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your
transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb.
People will not be able to believe this, and I shall become an object of ridicule.

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 Nalakuvara and Manigriva glorify Sri Krsna ater being
delivered by Him
SB 10.10.29
kṛṣṇ a kṛṣṇ a mahā -yogiṁ s
tvam ā dyaḥ puruṣaḥ paraḥ
vyaktā vyaktam idaṁ viśvaṁ
rū paṁ te brā hmaṇ ā viduḥ

kṛṣṇ a kṛṣṇ a — O Lord Kṛṣṇ a, O Lord Kṛṣṇ a; mahā -yogin — O master of mysticism; tvam — You, the exalted
personality; ā dyaḥ — the root cause of everything; puruṣaḥ — the Supreme Person; paraḥ — beyond this material
creation; vyakta-avyaktam — this material cosmic manifestation, consisting of cause and effect, or gross and subtle
forms; idam — this; viśvam — whole world; rū pam — form; te — Your; brā hmaṇ ā ḥ — learned brā hmaṇ as; viduḥ —
know.

O Lord Kṛṣṇ a, Lord Kṛṣṇ a, Your opulent mysticism is inconceivable. You are the supreme, original person, the cause of
all causes, immediate and remote, and You are beyond this material creation. Learned brā hmaṇ as know [on the basis of
the Vedic statement sarvaṁ khalv idaṁ brahma] that You are everything and that this cosmic manifestation, in its gross
and subtle aspects, is Your form.

SB 10.10.30-31
tvam ekaḥ sarva-bhū tā nāṁ
dehā sv-ā tmendriyeśvaraḥ
tvam eva kā lo bhagavā n
viṣṇ ur avyaya īśvaraḥ
tvaṁ mahā n prakṛtiḥ sū kṣmā
rajaḥ -sattva-tamomayī
tvam eva puruṣo ’dhyakṣaḥ
sarva-kṣetra-vikā ra-vit

tvam — Your Lordship; ekaḥ — one; sarva-bhū tā nā m — of all living entities; deha — of the body; asu — of the life
force; ā tma — of the soul; indriya — of the senses; īśvaraḥ — the Supersoul, the controller; tvam — Your Lordship; eva
— indeed; kā laḥ — the time factor; bhagavā n — the Supreme Personality of Godhead; viṣṇ uḥ — all-pervading; avyayaḥ
— imperishable; īśvaraḥ — controller; tvam — Your Lordship; mahā n — the greatest; prakṛtiḥ — the cosmic
manifestation; sū kṣmā — subtle; rajaḥ -sattva-tamaḥ -mayī — consisting of three modes of nature (passion, goodness and
ignorance); tvam eva — Your Lordship is indeed; puruṣaḥ — the Supreme Person; adhyakṣaḥ — the proprietor; sarva-
kṣetra — in all living entities; vikā ra-vit — knowing the restless mind.

You are the Supreme Personality of Godhead, the controller of everything. The body, life, ego and senses of every living
entity are Your own self. You are the Supreme Person, Viṣṇ u, the imperishable controller. You are the time factor, the
immediate cause, and You are material nature, consisting of the three modes passion, goodness and ignorance. You are
the original cause of this material manifestation. You are the Supersoul, and therefore You know everything within the
core of the heart of every living entity.

SB 10.10.32
gṛhyamā ṇ ais tvam agrā hyo
vikā raiḥ prā kṛtair guṇ aiḥ
ko nv ihā rhati vijñā tuṁ
prā k siddhaṁ guṇ a-saṁ vṛtaḥ

gṛhyamā ṇ aiḥ — accepting the body made of material nature as existing at the present moment because of being visible;
tvam — You; agrā hyaḥ — not confined in a body made of material nature; vikā raiḥ — agitated by the mind; prā kṛtaiḥ
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guṇ aiḥ — by the material modes of nature (sattva-guṇ a, rajo-guṇ a and tamo-guṇ a); kaḥ — who is there; nu — after that;
iha — in this material world; arhati — who deserves; vijñā tum — to know; prā k siddham — that which existed before the
creation; guṇ a-saṁ vṛtaḥ — because of being covered by the material qualities.

O Lord, You exist before the creation. Therefore, who, trapped by a body of material qualities in this material world, can
understand You?

SB 10.10.33
tasmai tubhyaṁ bhagavate
vā sudevā ya vedhase
ā tma-dyota-guṇ aiś channa-
mahimne brahmaṇ e namaḥ

tasmai — (because You are not to be understood from the material platform, we simply offer obeisances) unto Him;
tubhyam — unto You; bhagavate — unto the Supreme Personality of Godhead; vā sudevā ya — unto Vā sudeva, the origin
of Saṅ karṣaṇ a, Pradyumna and Aniruddha; vedhase — unto the origin of creation; ā tma-dyota-guṇ aiḥ channa-mahimne
— unto You whose glories are covered by Your personal energy; brahmaṇ e — unto the Supreme Brahman; namaḥ — our
respectful obeisances.

O Lord, whose glories are covered by Your own energy, You are the Supreme Personality of Godhead. You are
Saṅ karṣaṇ a, the origin of creation, and You are Vā sudeva, the origin of the caturvyū ha. Because You are everything and
are therefore the Supreme Brahman, we simply offer our respectful obeisances unto You.

SB 10.10.34-35
yasyā vatā rā jñā yante
śarīreṣv aśarīriṇ aḥ
tais tair atulyā tiśayair
vīryair dehiṣv asaṅ gataiḥ
sa bhavā n sarva-lokasya
bhavā ya vibhavā ya ca
avatīrṇ o ’ṁ śa-bhā gena
sā mprataṁ patir ā śiṣā m

yasya — of whom; avatā rāḥ — the different incarnations, like Matsya, Kū rma and Varā ha; jñā yante — are speculated;
śarīreṣu — in different bodies, differently visible; aśarīriṇ aḥ — they are not ordinary material bodies, but are all
transcendental; taiḥ taiḥ — by such bodily activities; atulya — incomparable; ati-śayaiḥ — unlimited; vīryaiḥ — by
strength and power; dehiṣu — by those who actually have material bodies; asaṅ gataiḥ — which activities, enacted in
different incarnations, are impossible to be performed; saḥ — the same Supreme; bhavā n — Your Lordship; sarva-
lokasya — of everyone; bhavā ya — for the elevation; vibhavā ya — for the liberation; ca — and; avatīrṇ aḥ — have now
appeared; aṁ śa-bhā gena — in full potency, with different parts and parcels; sā mpratam — at the present moment; patiḥ
ā śiṣā m — You are the Supreme Personality of Godhead, the master of all auspiciousness.

Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to
perform — extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours,
therefore, are not made of material elements, but are incarnations of Your Supreme Personality. You are the same
Supreme Personality of Godhead, who have now appeared, with full potency, for the benefit of all living entities within
this material world.

SB 10.10.36
namaḥ parama-kalyā ṇ a
namaḥ parama-maṅ gala
vā sudevā ya śā ntā ya
yadū nā ṁ pataye namaḥ

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namaḥ — we therefore offer our respectful obeisances; parama-kalyā ṇ a — You are the supreme auspiciousness; namaḥ
— our respectful obeisances unto You; parama-maṅ gala — whatever You do is good; vā sudevā ya — unto the original
Personality of Godhead, Vā sudeva; śā ntā ya — unto the most peaceful; yadū nā m — of the Yadu dynasty; pataye — unto
the controller; namaḥ — our respectful obeisances unto You.

O supremely auspicious, we offer our respectful obeisances unto You, who are the supreme good. O most famous
descendant and controller of the Yadu dynasty, O son of Vasudeva, O most peaceful, let us offer our obeisances unto
Your lotus feet.

SB 10.10.37
anujā nīhi nau bhū maṁ s
tavā nucara-kiṅ karau
darśanaṁ nau bhagavata
ṛṣer ā sīd anugrahā t

anujā nīhi — may we have permission; nau — we; bhū man — O greatest universal form; tava anucara-kiṅ karau —
because of being servants of Your most confidential devotee Nā rada Muni; darśanam — to see personally; nau — of us;
bhagavataḥ — of You, the Supreme Personality of Godhead; ṛṣeḥ — of the great saint Nā rada; ā sīt — there was (in the
form of a curse); anugrahā t — from the mercy.

O supreme form, we are always servants of Your servants, especially of Nā rada Muni. Now give us permission to leave
for our home. It is by the grace and mercy of Nā rada Muni that we have been able to see You face to face.

SB 10.10.38
vā ṇ ī guṇ ā nukathane śravaṇ au kathā yāṁ
hastau ca karmasu manas tava pā dayor naḥ
smṛtyāṁ śiras tava nivā sa-jagat-praṇ ā me
dṛṣṭiḥ satā ṁ darśane ’stu bhavat-tanū nā m

vā ṇ ī — words, the power of speech; guṇ a-anukathane — always engaged in talking about Your pastimes; śravaṇ au — the
ear, or aural reception; kathā yā m — in talks about You and Your pastimes; hastau — hands and legs and other senses; ca
— also; karmasu — engaging them in executing Your mission; manaḥ — the mind; tava — Your; pā dayoḥ — of Your
lotus feet; naḥ — our; smṛtyā m — in remembrance always engaged in meditation; śiraḥ — the head; tava — Your;
nivā sa-jagat-praṇ ā me — because You are all-pervading, You are everything, and our heads should bow down, not
looking for enjoyment; dṛṣṭiḥ — the power of sight; satā m — of the Vaiṣṇ avas; darśane — in seeing; astu — let all of
them be engaged in this way; bhavat-tanū nā m — who are nondifferent from You.

Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may
our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet.
May our heads offer our obeisances to everything within this world, because all things are also Your different forms, and
may our eyes see the forms of Vaiṣṇ avas, who are nondifferent from You.

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 Lord Brahma’s prayers to Sri Krsna after getting out of
bewilderment
SB 10.14.1
śrī-brahmovā ca
naumīḍ ya te ’bhra-vapuṣe taḍ id-ambarā ya
guñjā vataṁ sa-paripiccha-lasan-mukhā ya
vanya-sraje kavala-vetra-viṣā ṇ a-veṇ u-
lakṣma-śriye mṛdu-pade paśupā ṅ gajā ya

śrī-brahmā uvā ca — Lord Brahmā said; naumi — I offer praise; īḍ ya — O most worshipable one; te — unto You; abhra
— like a dark cloud; vapuṣe — whose body; taḍ it — like lightning; ambarā ya — whose garment; guñjā — made of small
berries; avataṁ sa — with ornaments (for the ears); paripiccha — and peacock feathers; lasat — resplendent; mukhā ya —
whose face; vanya-sraje — wearing garlands of forest flowers; kavala — a morsel of food; vetra — a stick; viṣā ṇ a — a
buffalo-horn bugle; veṇ u — and a flute; lakṣma — characterized by; śriye — whose beauty; mṛdu — soft; pade — whose
feet; paśu-pa — of the cowherd (Nanda Mahā rā ja); aṅ ga-jā ya — unto the son.

Lord Brahmā said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore
I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental
body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by
Your guñjā earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and
equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.

SB 10.14.2
asyā pi deva vapuṣo mad-anugrahasya
svecchā -mayasya na tu bhū ta-mayasya ko ’pi
neśe mahi tv avasituṁ manasā ntareṇ a
sā kṣā t tavaiva kim utā tma-sukhā nubhū teḥ

asya — of this; api — even; deva — O Lord; vapuṣaḥ — the body; mat-anugrahasya — which has shown mercy to me;
sva-icchā -mayasya — which appears in response to the desires of Your pure devotees; na — not; tu — on the other hand;
bhū ta-mayasya — a product of matter; kaḥ — Brahmā ; api — even; na īśe — I am not able; mahi — the potency; tu —
indeed; avasitum — to estimate; manasā — with my mind; antareṇ a — which is controlled and withdrawn; sā kṣā t —
directly; tava — Your; eva — indeed; kim uta — what to speak; ā tma — within Yourself; sukha — of happiness;
anubhū teḥ — of Your experience.

My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown
such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely
withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the
happiness You experience within Yourself?

SB 10.14.3
jñā ne prayā sam udapā sya namanta eva
jīvanti san-mukharitā ṁ bhavadīya-vā rtā m
sthā ne sthitāḥ śruti-gatā ṁ tanu-vā ṅ -manobhir
ye prā yaśo ’jita jito ’py asi tais tri-lokyā m

jñā ne — for knowledge; prayā sam — the endeavor; udapā sya — giving up completely; namantaḥ — offering obeisances;
eva — simply; jīvanti — live; sat-mukharitā m — chanted by the pure devotees; bhavadīya-vā rtā m — topics related to
You; sthā ne — in their material position; sthitāḥ — remaining; śruti-gatā m — received by hearing; tanu — with their
body; vā k — words; manobhiḥ — and mind; ye — who; prā yaśaḥ — for the most part; ajita — O unconquerable one;
jitaḥ — conquered; api — nevertheless; asi — You become; taiḥ — by them; tri-lokyā m — within the three worlds.
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Those who, even while remaining situated in their established social positions, throw away the process of speculative
knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities,
dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly
conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

SB 10.14.4
śreyaḥ -sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣā m asau kleśala eva śiṣyate
nā nyad yathā sthū la-tuṣā vaghā tinā m

śreyaḥ — of supreme benefit; sṛtim — the path; bhaktim — devotional service; udasya — rejecting; te — they; vibho —
O almighty Lord; kliśyanti — struggle; ye — who; kevala — exclusive; bodha — of knowledge; labdhaye — for the
achievement; teṣā m — for them; asau — this; kleśalaḥ — botheration; eva — merely; śiṣyate — remains; na — nothing;
anyat — other; yathā — just as; sthū la-tuṣa — empty husks; avaghā tinā m — for those who are beating.

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages
in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired
result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble.

SB 10.14.5
pureha bhū man bahavo ’pi yoginas
tvad-arpitehā nija-karma-labdhayā
vibudhya bhaktyaiva kathopanītayā
prapedire ’ñjo ’cyuta te gatiṁ parā m

purā — previously; iha — in this world; bhū man — O almighty Lord; bahavaḥ — many; api — indeed; yoginaḥ —
followers of the path of yoga; tvat — unto You; arpita — having offered; īhāḥ — all their endeavors; nija-karma — by
their prescribed duties; labdhayā — which is achieved; vibudhya — coming to understand; bhaktyā — by devotional
service; eva — indeed; kathā -upanītayā — cultivated through hearing and chanting topics about You; prapedire — they
achieved by surrender; añjaḥ — easily; acyuta — O infallible one; te — Your; gatim — destination; parā m — supreme.

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their
endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the
processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to
You and achieve Your supreme abode.

SB 10.14.6
tathā pi bhū man mahimā guṇ asya te
viboddhum arhaty amalā ntar-ā tmabhiḥ
avikriyā t svā nubhavā d arū pato
hy ananya-bodhyā tmatayā na cā nyathā

tathā api — nevertheless; bhū man — O limitless one; mahimā — the potency; aguṇ asya — of Him who has no material
qualities; te — of You; viboddhum — to understand; arhati — one is able; amala — spotless; antaḥ -ā tmabhiḥ — with
mind and senses; avikriyā t — not based on material differentiations; sva-anubhavā t — by perception of the Supreme
Soul; arū pataḥ — without attachment to material forms; hi — indeed; ananya-bodhya-ā tmatayā — as self-manifested,
without the help of any other illuminating agent; na — not; ca — and; anyathā — otherwise.

Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it may be possible for them to
realize Your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart. But they

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can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to
material sense objects. Only in this way will Your impersonal feature manifest itself to them.

SB 10.14.7
guṇ ā tmanas te ’pi guṇ ā n vimā tuṁ
hitā vatīṛnasya ka īśire ’sya
kā lena yair vā vimitāḥ su-kalpair
bhū -pāṁ śavaḥ khe mihikā dyu-bhā saḥ

guṇ a-ā tmanaḥ — of the possessor of all superior qualities; te — You; api — certainly; guṇ ā n — the qualities; vimā tum
— to count; hita-avatīrṇ asya — who have descended for the benefit of all living entities; ke — who; īśire — are able;
asya — of the universe; kā lena — in due course of time; yaiḥ — by whom; vā — or; vimitāḥ — counted; su-kalpaiḥ —
by great scientists; bhū -pā ṁ śavaḥ — the atoms of an earthly planet; khe — in the sky; mihikāḥ — the particles of snow;
dyu-bhā saḥ — the illumination of stars and planets.

In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or
perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men,
who could possibly count the unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead,
who have descended onto the surface of the earth for the benefit of all living entities?

SB 10.14.8
tat te ’nukampāṁ su-samīkṣamā ṇ o
bhuñjā na evā tma-kṛtaṁ vipā kam
hṛd-vā g-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dā ya-bhā k

tat — therefore; te — Your; anukampā m — compassion; su-samīkṣamā ṇ aḥ — earnestly hoping for; bhuñjā naḥ —
enduring; eva — certainly; ā tma-kṛtam — done by himself; vipā kam — the fruitive results; hṛt — with his heart; vā k —
words; vapurbhiḥ — and body; vidadhan — offering; namaḥ — obeisances; te — unto You; jīveta — lives; yaḥ —
anyone who; mukti-pade — to the position of liberation; saḥ — he; dā ya-bhā k — the rightful heir.

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently
suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is
surely eligible for liberation, for it has become his rightful claim.

SB 10.14.9
paśyeśa me ’nā ryam ananta ā dye
parā tmani tvayy api mā yi-mā yini
mā yāṁ vitatyekṣitum ā tma-vaibhavaṁ
hy ahaṁ kiyā n aiccham ivā rcir agnau

paśya — just see; īśa — O Lord; me — my; anā ryam — contemptible behavior; anante — against the unlimited; ā dye —
the primeval; para-ā tmani — the Supersoul; tvayi — You; api — even; mā yi-mā yini — for the masters of illusion;
mā yā m — (my) illusory potency; vitatya — spreading; īkṣitum — to see; ā tma — Your; vaibhavam — power; hi —
indeed; aham — I; kiyā n — how much; aiccham — I desired; iva — just like; arciḥ — a small spark; agnau — in
comparison to the whole fire.

My Lord, just see my uncivilized impudence! To test Your power I tried to extend my illusory potency to cover You, the
unlimited and primeval Supersoul, who bewilder even the masters of illusion. What am I compared to You? I am just like
a small spark in the presence of a great fire.

SB 10.14.10
ataḥ kṣamasvā cyuta me rajo-bhuvo
hy ajā natas tvat-pṛthag-īśa-mā ninaḥ
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ajā valepā ndha-tamo-’ndha-cakṣuṣa
eṣo ’nukampyo mayi nā thavā n iti

ataḥ — therefore; kṣamasva — please excuse; acyuta — O infallible Lord; me — me; rajaḥ -bhuvaḥ — who have taken
birth in the mode of passion; hi — indeed; ajā nataḥ — being ignorant; tvat — from You; pṛthak — separate; īśa — a
controller; mā ninaḥ — presuming myself; aja — the unborn creator; avalepa — the covering; andha-tamaḥ — by such
darkness of ignorance; andha — blinded; cakṣuṣaḥ — my eyes; eṣaḥ — this person; anukampyaḥ — should be shown
mercy; mayi — Me; nā tha-vā n — having as his master; iti — thus thinking.

Therefore, O infallible Lord, kindly excuse my offenses. I have taken birth in the mode of passion and am therefore
simply foolish, presuming myself a controller independent of Your Lordship. My eyes are blinded by the darkness of
ignorance, which causes me to think of myself as the unborn creator of the universe. But please consider that I am Your
servant and therefore worthy of Your compassion.

SB 10.14.11
kvā haṁ tamo-mahad-ahaṁ -kha-carā gni-vā r-bhū -
saṁ veṣṭitā ṇ ḍ a-ghaṭa-sapta-vitasti-kā yaḥ
kvedṛg-vidhā vigaṇ itā ṇ ḍ a-parā ṇ u-caryā -
vā tā dhva-roma-vivarasya ca te mahitvam

kva — where; aham — I; tamaḥ — the material nature; mahat — the total material energy; aham — false ego; kha —
ether; cara — air; agni — fire; vāḥ — water; bhū — earth; saṁ veṣṭita — surrounded by; aṇ ḍ a-ghaṭa — a potlike
universe; sapta-vitasti — seven spans; kā yaḥ — body; kva — where; īdṛk — such; vidhā — like; avigaṇ ita — unlimited;
aṇ ḍ a — universes; para-aṇ u — like the atomic dust; caryā — moving; vā ta-adhva — airholes; roma — of hair on the
body; vivarasya — of the holes; ca — also; te — Your; mahitvam — greatness.

What am I, a small creature measuring seven spans of my own hand? I am enclosed in a potlike universe composed of
material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited
universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window.

SB 10.14.12
utkṣepaṇ aṁ garbha-gatasya pā dayoḥ
kiṁ kalpate mā tur adhokṣajā gase
kim asti-nā sti-vyapadeśa-bhū ṣitaṁ
tavā sti kukṣeḥ kiyad apy anantaḥ

utkṣepaṇ am — the kicking; garbha-gatasya — of a child in the womb; pā dayoḥ — of the legs; kim — what; kalpate —
amounts to; mā tuḥ — for the mother; adhokṣaja — O transcendental Lord; ā gase — as an offense; kim — what; asti — it
exists; na asti — it does not exist; vyapadeśa — by the designations; bhū ṣitam — decorated; tava — Your; asti — there
is; kukṣeḥ — of the abdomen; kiyat — how much; api — even; anantaḥ — external.

O Lord Adhokṣaja, does a mother take offense when the child within her womb kicks with his legs? And is there anything
in existence — whether designated by various philosophers as real or as unreal — that is actually outside Your abdomen?

SB 10.14.13
jagat-trayā ntodadhi-samplavode
nā rā yaṇ asyodara-nā bhi-nā lā t
vinirgato ’jas tv iti vā ṅ na vai mṛṣā
kintv īśvara tvan na vinirgato ’smi

jagat-traya — of the three worlds; anta — in the dissolution; udadhi — of all the oceans; samplava — of the total deluge;
ude — in the water; nā rā yaṇ asya — of the Supreme Personality of Godhead, Nā rā yaṇ a; udara — growing from the
abdomen; nā bhi — from the navel; nā lā t — out of the lotus stem; vinirgataḥ — came out; ajaḥ — Brahmā ; tu — indeed;

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iti — thus speaking; vā k — the words; na — are not; vai — certainly; mṛṣā — false; kintu — thus; īśvara — O Lord; tvat
— from You; na — not; vinirgataḥ — specifically emanated; asmi — am I.

My dear Lord, it is said that when the three planetary systems are merged into the water at the time of dissolution, Your
plenary portion, Nā rā yaṇ a, lies down on the water, gradually a lotus flower grows from His navel, and Brahmā takes birth
upon that lotus flower. Certainly, these words are not false. Thus am I not born from You?

SB 10.14.14
nā rā yaṇ as tvaṁ na hi sarva-dehinā m
ā tmā sy adhīśā khila-loka-sā kṣī
nā rā yaṇ o ’ṅ gaṁ nara-bhū -jalā yanā t
tac cā pi satyaṁ na tavaiva mā yā

nā rā yaṇ aḥ — the Supreme Lord Nā rā yaṇ a; tvam — You; na — not; hi — whether; sarva — of all; dehinā m — embodied
living beings; ā tmā — the Supersoul; asi — You are; adhīśa — O supreme controller; akhila — of all; loka — planets;
sā kṣī — the witness; nā rā yaṇ aḥ — Lord Ś rī Nā rā yaṇ a; aṅ gam — the expanded plenary portion; nara — from the
Supreme Personality; bhū — originating; jala — of the water; ayanā t — because of being the manifesting source; tat —
that (expansion); ca — and; api — indeed; satyam — true; na — not; tava — Your; eva — at all; mā yā — illusory
energy.

Are You not the original Nā rā yaṇ a, O supreme controller, since You are the Soul of every embodied being and the eternal
witness of all created realms? Indeed, Lord Nā rā yaṇ a is Your expansion, and He is called Nā rā yaṇ a because He is the
generating source of the primeval water of the universe. He is real, not a product of Your illusory Mā yā .

SB 10.14.15
tac cej jala-sthaṁ tava saj jagad-vapuḥ
kiṁ me na dṛṣṭaṁ bhagavaṁ s tadaiva
kiṁ vā su-dṛṣṭaṁ hṛdi me tadaiva
kiṁ no sapady eva punar vyadarśi

tat — that; cet — if; jala-stham — situated upon the water; tava — Your; sat — real; jagat — sheltering the entire
universe; vapuḥ — the transcendental body; kim — why; me — by me; na dṛṣṭam — was not seen; bhagavan — O
Supreme Lord; tadā eva — at that very time; kim — why; vā — or; su-dṛṣṭam — perfectly seen; hṛdi — within the heart;
me — by me; tadā eva — just then; kim — why; na — not; u — on the other hand; sapadi — suddenly; eva — indeed;
punaḥ — again; vyadarśi — was seen.

My dear Lord, if Your transcendental body, which shelters the entire universe, is actually lying upon the water, then why
were You not seen by me when I searched for You? And why, though I could not envision You properly within my heart,
did You then suddenly reveal Yourself?

SB 10.14.16
atraiva mā yā -dhamanā vatā re
hy asya prapañcasya bahiḥ sphuṭasya
kṛtsnasya cā ntar jaṭhare jananyā
mā yā tvam eva prakaṭī-kṛtaṁ te

atra — in this; eva — indeed; mā yā -dhamana — O subduer of Mā yā ; avatā re — in the incarnation; hi — certainly; asya
— of this; prapañcasya — created material manifestation; bahiḥ — externally; sphuṭasya — which is visible; kṛtsnasya
— entire; ca — and; antaḥ — within; jaṭhare — Your abdomen; jananyā ḥ — unto Your mother; mā yā tvam — Your
bewildering potency; eva — indeed; prakaṭī-kṛtam — has been demonstrated; te — by You.

My dear Lord, in this incarnation You have proved that You are the supreme controller of Mā yā . Although You are now
within this universe, the whole universal creation is within Your transcendental body — a fact You demonstrated by
exhibiting the universe within Your abdomen before Your mother, Yaśodā .
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SB 10.14.17
yasya kukṣā v idaṁ sarvaṁ
sā tmaṁ bhā ti yathā tathā
tat tvayy apīha tat sarvaṁ
kim idaṁ mā yayā vinā

yasya — of whom; kukṣau — within the abdomen; idam — this cosmic manifestation; sarvam — all; sa-ā tmam —
including Yourself; bhā ti — is manifested; yathā — as; tathā — so; tat — that; tvayi — within You; api — although; iha
— here externally; tat — that cosmic manifestation; sarvam — whole; kim — what; idam — this; mā yayā — the
influence of Your inconceivable energy; vinā — without.

Just as this entire universe, including You, was exhibited within Your abdomen, so it is now manifested here externally in
the same exact form. How could such things happen unless arranged by Your inconceivable energy?

SB 10.14.18
adyaiva tvad ṛte ’sya kiṁ mama na te mā yā tvam ā darśitam
eko ’si prathamaṁ tato vraja-suhṛd-vatsā ḥ samastā api
tā vanto ’si catur-bhujā s tad akhilaiḥ sā kaṁ mayopā sitā s
tā vanty eva jaganty abhū s tad amitaṁ brahmā dvayaṁ śiṣyate

adya — today; eva — just; tvat ṛte — apart from You; asya — of this universe; kim — what; mama — to me; na — not;
te — by You; mā yā tvam — the basis in Your inconceivable potency; ā darśitam — shown; ekaḥ — alone; asi — You are;
prathamam — first of all; tataḥ — then; vraja-suhṛt — Your cowherd boyfriends of Vṛndā vana; vatsāḥ — and the calves;
samastāḥ — all; api — even; tā vantaḥ — of the same number; asi — You became; catuḥ -bhujāḥ — four-handed forms of
Lord Viṣṇ u; tat — then; akhilaiḥ — by all; sā kam — together with; mayā — myself; upā sitā ḥ — being worshiped;
tā vanti — of the same number; eva — also; jaganti — universes; abhū ḥ — You became; tat — then; amitam — the
unlimited; brahma — Absolute Truth; advayam — one without a second; śiṣyate — You now remain.

Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your
inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vṛndā vana’s calves and
cowherd boys, Your friends. Next You appeared as an equal number of four-handed Viṣṇ u forms, who were worshiped by
all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have
now returned to Your unlimited form as the Supreme Absolute Truth, one without a second.

SB 10.14.19
ajā natā ṁ tvat-padavīm anā tmany
ā tmā tmanā bhā si vitatya mā yā m
sṛṣṭā v ivā haṁ jagato vidhā na
iva tvam eṣo ’nta iva trinetraḥ

ajā natā m — to persons who are in ignorance; tvat-padavīm — of Your transcendental position; anā tmani — in the
material energy; ā tmā — Yourself; ā tmanā — by Yourself; bhā si — appear; vitatya — expanding; mā yā m — Your
inconceivable energy; sṛṣṭau — in the matter of creation; iva — as if; aham — I, Brahmā ; jagataḥ — of the universe;
vidhā ne — in the maintenance; iva — as if; tvam eṣaḥ — Yourself; ante — in the annihilation; iva — as if; tri-netraḥ —
Lord Śiva.

To persons ignorant of Your actual transcendental position, You appear as part of the material world, manifesting
Yourself by the expansion of Your inconceivable energy. Thus for the creation of the universe You appear as me
[Brahmā ], for its maintenance You appear as Yourself [Viṣṇ u], and for its annihilation You appear as Lord Trinetra
[Śiva].

SB 10.14.20
sureṣv ṛṣiṣv īśa tathaiva nṛṣv api
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tiryakṣu yā daḥ sv api te ’janasya
janmā satāṁ durmada-nigrahā ya
prabho vidhā taḥ sad-anugrahā ya ca

sureṣu — among the demigods; ṛṣiṣu — among the great sages; īśa — O Lord; tathā — as well as; eva — indeed; nṛṣu —
among the human beings; api — and; tiryakṣu — among animals; yā daḥ su — among aquatics; api — also; te — of You;
ajanasya — who never takes material birth; janma — the birth; asatā m — of the nondevotees; durmada — the false pride;
nigrahā ya — for the purpose of subduing; prabho — O master; vidhā taḥ — O creator; sat — to the faithful devotees;
anugrahā ya — for the purpose of showing mercy; ca — and.

O Lord, O supreme creator and master, You have no material birth, yet to defeat the false pride of the faithless demons
and show mercy to Your saintly devotees, You take birth among the demigods, sages, human beings, animals and even the
aquatics.

SB 10.14.21
ko vetti bhū man bhagavan parā tman
yogeśvarotīr bhavatas tri-lokyā m
kva vā kathaṁ vā kati vā kadeti
vistā rayan krīḍ asi yoga-mā yā m

kaḥ — who; vetti — knows; bhū man — O supreme great one; bhagavan — O Supreme Personality of Godhead; para-
ā tman — O Supreme Soul; yoga-īśvara — O master of mystic power; ū tīḥ — the pastimes; bhavataḥ — of Your
Lordship; tri-lokyā m — in the three worlds; kva — where; vā — or; katham — how; vā — or; kati — how many; vā —
or; kadā — when; iti — thus; vistā rayan — expanding; krīḍ asi — You play; yoga-mā yā m — Your spiritual energy.

O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are
taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your
spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual
energy acts.

SB 10.14.22
tasmā d idaṁ jagad aśeṣam asat-svarū paṁ
svapnā bham asta-dhiṣaṇ aṁ puru-duḥ kha-duḥ kham
tvayy eva nitya-sukha-bodha-tanā v anante
mā yā ta udyad api yat sad ivā vabhā ti

tasmā t — therefore; idam — this; jagat — cosmic manifestation; aśeṣam — entire; asat-svarū pam — whose existence is
unreal in the sense of temporary; svapna-ā bham — like a dream; asta-dhiṣaṇ am — wherein awareness becomes covered
over; puru-duḥ kha-duḥ kham — full of repeated miseries; tvayi — within You; eva — indeed; nitya — eternal; sukha —
happy; bodha — conscious; tanau — whose personal appearances; anante — who is unlimited; mā yā taḥ — by the illusory
energy; udyat — coming forth; api — although; yat — which; sat — real; iva — as if; avabhā ti — appears.

Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real, and thus it covers one’s
consciousness and assails one with repeated miseries. This universe appears real because it is manifested by the potency
of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge.

SB 10.14.23
ekas tvam ā tmā puruṣaḥ purā ṇ aḥ
satyaḥ svayaṁ -jyotir ananta ā dyaḥ
nityo ’kṣaro ’jasra-sukho nirañjanaḥ
pū rṇ ā dvayo mukta upā dhito ’mṛtaḥ

ekaḥ — one; tvam — You; ā tmā — the Supreme Soul; puruṣaḥ — the Supreme Person; purā ṇ aḥ — the oldest; satyaḥ —
the Absolute Truth; svayam-jyotiḥ — self-manifested; anantaḥ — without end; ā dyaḥ — without beginning; nityaḥ —
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eternal; akṣaraḥ — indestructible; ajasra-sukhaḥ — whose happiness cannot be obstructed; nirañjanaḥ — devoid of
contamination; pū rṇ a — complete; advayaḥ — without a second; muktaḥ — free; upā dhitaḥ — from all material
designations; amṛtaḥ — deathless.

You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth — self-manifested, endless and
beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material
designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed,
You are the indestructible nectar of immortality.

SB 10.14.24
evaṁ -vidhaṁ tvāṁ sakalā tmanā m api
svā tmā nam ā tmā tmatayā vicakṣate
gurv-arka-labdhopaniṣat-sucakṣuṣā
ye te tarantīva bhavā nṛtā mbudhim

evam-vidham — as thus described; tvā m — You; sakala — of all; ā tmanā m — souls; api — indeed; sva-ā tmā nam — the
very Soul; ā tma-ā tmatayā — as the Supersoul; vicakṣate — they see; guru — from the spiritual master; arka — who is
like the sun; labdha — received; upaniṣat — of confidential knowledge; su-cakṣuṣā — by the perfect eye; ye — who; te
— they; taranti — cross over; iva — easily; bhava — of material existence; anṛta — which is not real; ambudhim — the
ocean.

Those who have received the clear vision of knowledge from the sunlike spiritual master can see You in this way, as the
very Soul of all souls, the Supersoul of everyone’s own self. Thus understanding Your original personality, they are able
to cross over the ocean of illusory material existence.

SB 10.14.25
ā tmā nam evā tmatayā vijā natā ṁ
tenaiva jā taṁ nikhilaṁ prapañcitam
jñā nena bhū yo ’pi ca tat pralīyate
rajjvā m aher bhoga-bhavā bhavau yathā

ā tmā nam — Yourself; eva — indeed; ā tmatayā — as the Supreme Soul; avijā natā m — for those who do not understand;
tena — by that; eva — alone; jā tam — is generated; nikhilam — the entire; prapañcitam — material existence; jñā nena
— by knowledge; bhū yaḥ api — once again; ca — and; tat — that material existence; pralīyate — disappears; rajjvā m —
within a rope; aheḥ — of a snake; bhoga — of the body; bhava-abhavau — the apparent appearance and disappearance;
yathā — just as.

A person who mistakes a rope for a snake becomes fearful, but he then gives up his fear upon realizing that the so-called
snake does not exist. Similarly, for those who fail to recognize You as the Supreme Soul of all souls, the expansive
illusory material existence arises, but knowledge of You at once causes it to subside.

SB 10.14.26
ajñā na-saṁ jñau bhava-bandha-mokṣau
dvau nā ma nā nyau sta ṛta-jña-bhā vā t
ajasra-city ā tmani kevale pare
vicā ryamā ṇ e taraṇ ā v ivā hanī

ajñā na — manifesting from ignorance; saṁ jñau — which designations; bhava-bandha — bondage to material existence;
mokṣau — and liberation; dvau — the two; nā ma — indeed; na — not; anyau — separate; staḥ — are; ṛta — true; jña-
bhā vā t — from knowledge; ajasra-citi — whose awareness is unimpeded; ā tmani — the spirit soul; kevale — who is
separate from matter; pare — who is pure; vicā ryamā ṇ e — when he is properly distinguished; taraṇ au — within the sun;
iva — just as; ahanī — day and night.

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The conception of material bondage and the conception of liberation are both manifestations of ignorance. Being outside
the scope of true knowledge, they cease to exist when one correctly understands that the pure spirit soul is distinct from
matter and always fully conscious. At that time bondage and liberation no longer have any significance, just as day and
night have no significance from the perspective of the sun.

SB 10.14.27
tvā m ā tmā naṁ paraṁ matvā
param ā tmā nam eva ca
ā tmā punar bahir mṛgya
aho ’jña-janatā jñatā

tvā m — You; ā tmā nam — the real self; param — something else; matvā — thinking; param — something else; ā tmā nam
— Yourself; eva — indeed; ca — also; ā tmā — the Supreme Self; punaḥ — again; bahiḥ — outside; mṛgyaḥ — must be
searched out; aho — oh; ajña — ignorant; janatā — of persons; ajñatā — the ignorance.

Just see the foolishness of those ignorant persons who consider You to be some separated manifestation of illusion and
who consider the self, which is actually You, to be something else, the material body. Such fools conclude that the
supreme soul is to be searched for somewhere outside Your supreme personality.

SB 10.14.28
antar-bhave ’nanta bhavantam eva
hy atat tyajanto mṛgayanti santaḥ
asantam apy anty ahim antareṇ a
santaṁ guṇ aṁ taṁ kim u yanti santaḥ

antaḥ -bhave — within the body; ananta — O unlimited Lord; bhavantam — Yourself; eva — indeed; hi — certainly; atat
— everything separate from You; tyajantaḥ — rejecting; mṛgayanti — search out; santaḥ — the saintly devotees; asantam
— unreal; api — even; anti — present nearby; ahim — (the illusion of) a snake; antareṇ a — without (negating); santam
— real; guṇ am — the rope; tam — that; kim u — whether; yanti — appreciate; santaḥ — persons who are spiritually
situated.

O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You.
Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion
that it is a snake?

SB 10.14.29
athā pi te deva padā mbuja-dvaya-
prasā da-leśā nugṛhīta eva hi
jā nā ti tattvaṁ bhagavan-mahimno
na cā nya eko ’pi ciraṁ vicinvan

atha — therefore; api — indeed; te — Your; deva — my Lord; pada-ambuja-dvaya — of the two lotus feet; prasā da — of
the mercy; leśa — by only a trace; anugṛhītaḥ — favored; eva — certainly; hi — indeed; jā nā ti — one knows; tattvam —
the truth; bhagavat — of the Supreme Personality of Godhead; mahimnaḥ — of the greatness; na — never; ca — and;
anyaḥ — another; ekaḥ — one; api — although; ciram — for a long period; vicinvan — speculating.

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your
personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even
though they continue to study the Vedas for many years.

SB 10.14.30
tad astu me nā tha sa bhū ri-bhā go
bhave ’tra vā nyatra tu vā tiraścā m
yenā ham eko ’pi bhavaj-janā nāṁ
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bhū tvā niṣeve tava pā da-pallavam

tat — therefore; astu — may it be; me — my; nā tha — O master; saḥ — that; bhū ri-bhā gaḥ — greatest good fortune;
bhave — in the birth; atra — this; vā — or; anyatra — in some other birth; tu — indeed; vā — or; tiraścā m — among the
animals; yena — by which; aham — I; ekaḥ — one; api — even; bhavat — or Your; janā nā m — devotees; bhū tvā —
becoming; niṣeve — I may fully engage in serving; tava — Your; pā da-pallavam — lotus feet.

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahmā or in another life, wherever I take my
birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can
engage in devotional service to Your lotus feet.

SB 10.14.31
aho ’ti-dhanyā vraja-go-ramaṇ yaḥ
stanyā mṛtaṁ pītam atīva te mudā
yā sā ṁ vibho vatsatarā tmajā tmanā
yat-tṛptaye ’dyā pi na cā lam adhvarā ḥ

aho — oh; ati-dhanyāḥ — most fortunate; vraja — of Vṛndā vana; go — the cows; ramaṇ yaḥ — and the gopīs; stanya —
the breast milk; amṛtam — which is like nectar; pītam — has been drunk; atīva — fully; te — by You; mudā — with
satisfaction; yā sā m — of whom; vibho — O almighty Lord; vatsatara-ā tmaja-ā tmanā — in the form of the calves and the
sons of the cowherd women; yat — whose; tṛptaye — for the satisfaction; adya api — even until now; na — not; ca —
and; alam — sufficient; adhvarā ḥ — the Vedic sacrifices.

O almighty Lord, how greatly fortunate are the cows and ladies of Vṛndā vana, the nectar of whose breast milk You have
happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed
from time immemorial up to the present day have not given You as much satisfaction.

SB 10.14.32
aho bhā gyam aho bhā gyaṁ
nanda-gopa-vrajaukasā m
yan-mitraṁ paramā nandaṁ
pū rṇ aṁ brahma sanā tanam

aho — what great; bhā gyam — fortune; aho — what great; bhā gyam — fortune; nanda — of Mahā rā ja Nanda; gopa —
of the other cowherd men; vraja-okasā m — of the inhabitants of Vrajabhū mi; yat — of whom; mitram — the friend;
parama-ā nandam — the supreme bliss; pū rṇ am — complete; brahma — the Absolute Truth; sanā tanam — eternal.

How greatly fortunate are Nanda Mahā rā ja, the cowherd men and all the other inhabitants of Vrajabhū mi! 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 10.14.33
eṣā ṁ tu bhā gya-mahimā cyuta tā vad ā stā m
ekā daśaiva hi vayaṁ bata bhū ri-bhā gā ḥ
etad-dhṛṣīka-caṣakair asakṛt pibā maḥ
śarvā dayo ’ṅ ghry-udaja-madhv-amṛtā savaṁ te

eṣā m — of these (residents of Vṛndā vana); tu — however; bhā gya — of the good fortune; mahimā — the greatness;
acyuta — O infallible Supreme Lord; tā vat — so much; ā stā m — let it be; ekā daśa — the eleven; eva hi — indeed;
vayam — we; bata — oh; bhū ri-bhā gā ḥ — are most fortunate; etat — of these devotees; hṛṣīka — by the senses;
caṣakaiḥ — (which are like) drinking cups; asakṛt — repeatedly; pibā maḥ — we are drinking; śarva-ā dayaḥ — Lord Ś iva
and the other chief demigods; aṅ ghri-udaja — of the lotus feet; madhu — the honey; amṛta-ā savam — which is a
nectarean, intoxicating beverage; te — of You.

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Yet even though the extent of the good fortune of these residents of Vṛndā vana is inconceivable, we eleven presiding
deities of the various senses, headed by Lord Śiva, are also most fortunate, because the senses of these devotees of
Vṛndā vana are the cups through which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your
lotus feet.

SB 10.14.34
tad bhū ri-bhā gyam iha janma kim apy aṭavyāṁ
yad gokule ’pi katamā ṅ ghri-rajo-’bhiṣekam
yaj-jīvitaṁ tu nikhilaṁ bhagavā n mukundas
tv adyā pi yat-pada-rajaḥ śruti-mṛgyam eva

tat — that; bhū ri-bhā gyam — the greatest good fortune; iha — here; janma — the birth; kim api — any whatsoever;
aṭavyā m — in the forest (of Vṛndā vana); yat — which; gokule — in Gokula; api — even; katama — of any (of the
devotees); aṅ ghri — of the feet; rajaḥ — by the dust; abhiṣekam — bathing; yat — whose; jīvitam — life; tu — indeed;
nikhilam — whole; bhagavā n — the Supreme Personality of Godhead; mukundaḥ — Lord Mukunda; tu — but; adya api
— even until now; yat — whose; pā da-rajaḥ — dust of the feet; śruti — by the Vedas; mṛgyam — sought after; eva —
certainly.

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed
by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of
Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras.

SB 10.14.35
eṣā ṁ ghoṣa-nivā sinā m uta bhavā n kiṁ deva rā teti naś
ceto viśva-phalā t phalaṁ tvad-aparaṁ kutrā py ayan muhyati
sad-veṣā d iva pū tanā pi sa-kulā tvā m eva devā pitā
yad-dhā mā rtha-suhṛt-priyā tma-tanaya-prā ṇ ā śayā s tvat-kṛte

eṣā m — to these; ghoṣa-nivā sinā m — residents of the cowherd community; uta — indeed; bhavā n — Your Lordship;
kim — what; deva — O Supreme Personality of Godhead; rā tā — will give; iti — thinking thus; naḥ — our; cetaḥ —
mind; viśva-phalā t — than the supreme source of all benedictions; phalam — a reward; tvat — than You; aparam —
other; kutra api — anywhere; ayat — considering; muhyati — becomes bewildered; sat-veṣā t — by disguising herself as a
devotee; iva — indeed; pū tanā — the demoness Pū tanā ; api — even; sa-kulā — along with her family members,
Bakā sura and Aghā sura; tvā m — You; eva — certainly; deva — O Lord; ā pitā — was made to attain; yat — whose;
dhā ma — homes; artha — wealth; suhṛt — friends; priya — dear relatives; ā tma — bodies; tanaya — children; prā ṇ a —
life air; ā śayāḥ — and minds; tvat-kṛte — dedicated to You.

My mind becomes bewildered just trying to think of what reward other than You could be found anywhere. You are the
embodiment of all benedictions, which You bestow upon these residents of the cowherd community of Vṛndā vana. You
have already arranged to give Yourself to Pū tanā and her family members in exchange for her disguising herself as a
devotee. So what is left for You to give these devotees of Vṛndā vana, whose homes, wealth, friends, dear relations,
bodies, children and very lives and hearts are all dedicated only to You?

SB 10.14.36
tā vad rā gā dayaḥ stenā s
tā vat kā rā -gṛhaṁ gṛham
tā van moho ’ṅ ghri-nigaḍ o
yā vat kṛṣṇ a na te janā ḥ

tā vat — for that long; rā ga-ā dayaḥ — material attachment and so on; stenā ḥ — thieves; tā vat — for that long; kā rā -
gṛham — a prison; gṛham — one’s home; tā vat — for that long; mohaḥ — the bewilderment of family affection; aṅ ghri
— upon their feet; nigaḍ aḥ — shackles; yā vat — as long as; kṛṣṇ a — O Lord Kṛṣṇ a; na — do not become; te — Your
(devotees); janā ḥ — any persons.

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My dear Lord Kṛṣṇ a, until people become Your devotees, their material attachments and desires remain thieves, their
homes remain prisons, and their affectionate feelings for their family members remain foot-shackles.

SB 10.14.37
prapañcaṁ niṣprapañco ’pi
viḍ ambayasi bhū -tale
prapanna-janatā nanda-
sandohaṁ prathituṁ prabho

prapañcam — that which is material; niṣprapañcaḥ — completely transcendental to material existence; api — although;
viḍ ambayasi — You imitate; bhū -tale — on the surface of the earth; prapanna — who are surrendered; janatā — of
people; ā nanda-sandoham — the great variety of different kinds of ecstasies; prathitum — in order to spread; prabho — O
master.

My dear master, although You have nothing to do with material existence, You come to this earth and imitate material life
just to expand the varieties of ecstatic enjoyment for Your surrendered devotees.

SB 10.14.38
jā nanta eva jā nantu
kiṁ bahū ktyā na me prabho
manaso vapuṣo vā co
vaibhavaṁ tava go-caraḥ

jā nantaḥ — persons who think they are aware of Your unlimited potency; eva — certainly; jā nantu — let them think like
that; kim — what is the use; bahu-uktyā — with many words; na — not; me — my; prabho — O Lord; manasaḥ — of the
mind; vapuṣaḥ — of the body; vā caḥ — of the words; vaibhavam — opulences; tava — Your; go-caraḥ — within the
range.

There are people who say, “I know everything about Kṛṣṇ a.” Let them think that way. As far as I am concerned, I do not
wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned,
they are all beyond the reach of my mind, body and words.

SB 10.14.39
anujā nīhi māṁ kṛṣṇ a
sarvaṁ tvaṁ vetsi sarva-dṛk
tvam eva jagatāṁ nā tho
jagad etat tavā rpitam

anujā nīhi — please give leave; mā m — to me; kṛṣṇ a — O Lord Kṛṣṇ a; sarvam — everything; tvam — You; vetsi —
know; sarva-dṛk — all-seeing; tvam — You; eva — alone; jagatā m — of all the universes; nā thaḥ — the master; jagat —
universe; etat — this; tava — to You; arpitam — is offered.

My dear Kṛṣṇ a, I now humbly request permission to leave. Actually, You are the knower and seer of all things. Indeed,
You are the Lord of all the universes, and yet I offer this one universe unto You.

SB 10.14.40
śrī-kṛṣṇ a vṛṣṇ i-kula-puṣkara-joṣa-dā yin
kṣmā -nirjara-dvija-paśū dadhi-vṛddhi-kā rin
uddharma-śā rvara-hara kṣiti-rā kṣasa-dhrug
ā -kalpam ā rkam arhan bhagavan namas te

śrī-kṛṣṇ a — O Lord Kṛṣṇ a; vṛṣṇ i-kula — of the Yadu dynasty; puṣkara — to the lotus; joṣa — pleasure; dā yin — O You
who bestow; kṣmā — of the earth; nirjara — the demigods; dvija — the brā hmaṇ as; paśu — and of the animals; udadhi
— of the great oceans; vṛddhi — the increase; kā rin — O You who cause; uddharma — of atheistic principles; śā rvara —
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of the darkness; hara — O dispeller; kṣiti — upon the earth; rā kṣasa — of the demons; dhruk — the opponent; ā -kalpam
— until the end of the universe; ā -arkam — as long as the sun shines; arhan — O supremely worshipable Deity; bhagavan
— O Supreme Personality of Godhead; namaḥ — I offer my respectful obeisances; te — unto You.

My dear Śrī Kṛṣṇ a, You bestow happiness upon the lotuslike Vṛṣṇ i dynasty and expand the great oceans consisting of the
earth, the demigods, the brā hmaṇ as and the cows. You dispel the dense darkness of irreligion and oppose the demons who
have appeared on this earth. O Supreme Personality of Godhead, as long as this universe exists and as long as the sun
shines, I will offer my obeisances unto You.

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