Śrīmad Bhāgavatam |Canto 8 Chapter 5
The Demigods Appeal to the Lord for Protection
rājann uditam etat te
raivataṁ tv antaraṁ śṛṇu
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; rājan — O King; uditam — already described; etat — this; te — unto you; hareḥ — of the Lord; karma — activity; agha-nāśanam — by hearing which one can be freed from all misfortune; gajendra-mokṣaṇam — deliverance of Gajendra, the King of the elephants; puṇyam — very pious to hear and describe; raivatam — about Raivata Manu; tu — but; antaram — in this millennium; śṛṇu — kindly hear from me.
Śukadeva Gosvāmī continued: O King, I have described to you the pastime of Gajendra-mokṣaṇa, which is most pious to hear. By hearing of such activities of the Lord, one can be freed from all sinful reactions. Now please listen as I describe Raivata Manu.
pañcamo raivato nāma
pañcamaḥ — the fifth; raivataḥ — Raivata; nāma — by the name; manuḥ — Manu; tāmasa-sodaraḥ — the brother of Tāmasa Manu; bali — Bali; vindhya — Vindhya; ādayaḥ — and so on; tasya — his; sutāḥ — sons; ha — certainly; arjuna — Arjuna; pūrvakāḥ — heading all the sons.
The brother of Tāmasa Manu was the fifth Manu, named Raivata. His sons were headed by Arjuna, Bali and Vindhya.
vibhur indraḥ sura-gaṇā
vibhuḥ — Vibhu; indraḥ — the King of heaven; sura-gaṇāḥ — the demigods; rājan — O King; bhūtaraya-ādayaḥ — headed by the Bhūtarayas; hiraṇyaromā — Hiraṇyaromā; vedaśirā — Vedaśirā; ūrdhvabāhu — Ūrdhvabāhu; ādayaḥ — and others; dvijāḥ — the brāhmaṇas or ṛṣis who occupied the seven planets.
O King, in the millennium of Raivata Manu the King of heaven was known as Vibhu, among the demigods were the Bhūtarayas, and among the seven brāhmaṇas who occupied the seven planets were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu.
patnī vikuṇṭhā śubhrasya
tayoḥ sva-kalayā jajñe
vaikuṇṭho bhagavān svayam
patnī — the wife; vikuṇṭhā — named Vikuṇṭhā; śubhrasya — of Śubhra; vaikuṇṭhaiḥ — with the Vaikuṇṭhas; sura-sat-tamaiḥ — demigods; tayoḥ — by Vikuṇṭhā and Śubhra; sva-kalayā — with plenary expansions; jajñe — appeared; vaikuṇṭhaḥ — the Lord; bhagavān — the Supreme Personality of Godhead; svayam — personally.
From the combination of Śubhra and his wife, Vikuṇṭhā, there appeared the Supreme Personality of Godhead, Vaikuṇṭha, along with demigods who were His personal plenary expansions.
vaikuṇṭhaḥ kalpito yena
vaikuṇṭhaḥ — a Vaikuṇṭha planet; kalpitaḥ — was constructed; yena — by whom; lokaḥ — planet; loka-namaskṛtaḥ — worshiped by all people; ramayā — by Ramā, the goddess of fortune; prārthyamānena — being so requested; devyā — by the goddess; tat — her; priya-kāmyayā — just to please.
Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuṇṭha, at her request, created another Vaikuṇṭha planet, which is worshiped by everyone.
guṇāś ca paramodayāḥ
bhaumān reṇūn sa vimame
yo viṣṇor varṇayed guṇān
tasya — of the Supreme Personality of Godhead appearing as Vaikuṇṭha; anubhāvaḥ — great activities; kathitaḥ — were explained; guṇāḥ — transcendental qualities; ca — also; parama-udayāḥ — greatly glorious; bhaumān — earthly; reṇūn — particles; saḥ — someone; vimame — can count; yaḥ — such a person; viṣṇoḥ — of Lord Viṣṇu; varṇayet — can count; guṇān — the transcendental qualities.
Although the great activities and transcendental qualities of the Supreme Personality of Godhead’s various incarnations are wonderfully described, sometimes we are unable to understand them. Yet everything is possible for Lord Viṣṇu. If one could count the atoms of the universe, then he could count the qualities of the Supreme Personality of Godhead. But no one can count the atoms of the universe, nor can anyone count the transcendental qualities of the Lord.
ṣaṣṭhaś ca cakṣuṣaḥ putraś
cākṣuṣo nāma vai manuḥ
ṣaṣṭhaḥ — the sixth; ca — and; cakṣuṣaḥ — of Cakṣu; putraḥ — the son; cākṣuṣaḥ — Cākṣuṣa; nāma — named; vai — indeed; manuḥ — Manu; pūru — Pūru; pūruṣa — Pūruṣa; sudyumna — Sudyumna; pramukhāḥ — headed by; cākṣuṣa-ātma-jāḥ — the sons of Cākṣuṣa.
The son of Cakṣu known as Cākṣuṣa was the sixth Manu. He had many sons, headed by Pūru, Pūruṣa and Sudyumna.
indro mantradrumas tatra
devā āpyādayo gaṇāḥ
munayas tatra vai rājan
indraḥ — the King of heaven; mantradrumaḥ — known as Mantradruma; tatra — in that sixth manvantara; devāḥ — the demigods; āpya-ādayaḥ — the Āpyas and others; gaṇāḥ — that assembly; munayaḥ — the seven sages; tatra — there; vai — indeed; rājan — O King; haviṣmat — of the name Haviṣmān; vīraka-ādayaḥ — Vīraka and others.
During the reign of Cākṣuṣa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Āpyas, and among the great sages were Haviṣmān and Vīraka.
ajito nāma bhagavān
aṁśena jagataḥ patiḥ
tatra api — again in that sixth manvantara; devasambhūtyām — by Devasambhūti; vairājasya — by her husband, Vairāja; abhavat — there was; sutaḥ — a son; ajitaḥ nāma — by the name Ajita; bhagavān — the Supreme Personality of Godhead; aṁśena — partially; jagataḥ patiḥ — the master of the universe.
In this sixth manvantara millennium, Lord Viṣṇu, the master of the universe, appeared in His partial expansion. He was begotten by Vairāja in the womb of his wife, Devasambhūti, and His name was Ajita.
payodhiṁ yena nirmathya
surāṇāṁ sādhitā sudhā
bhramamāṇo ’mbhasi dhṛtaḥ
payodhim — the Ocean of Milk; yena — by whom; nirmathya — by churning; surāṇām — of the demigods; sādhitā — produced; sudhā — nectar; bhramamāṇaḥ — moving here and there; ambhasi — within the water; dhṛtaḥ — was staying; kūrma-rūpeṇa — in the form of a tortoise; mandaraḥ — the mountain known as Mandara.
By churning the Ocean of Milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara.
yathā bhagavatā brahman
yad-arthaṁ vā yataś cādriṁ
yathāmṛtaṁ suraiḥ prāptaṁ
kiṁ cānyad abhavat tataḥ
etad bhagavataḥ karma
śrī-rājā uvāca — King Parīkṣit inquired; yathā — as; bhagavatā — by the Supreme Personality of Godhead; brahman — O learned brāhmaṇa; mathitaḥ — churned; kṣīra-sāgaraḥ — the Ocean of Milk; yat-artham — what was the purpose; vā — either; yataḥ — wherefrom, for what reason; ca — and; adrim — the mountain (Mandara); dadhāra — was staying; ambucara-ātmanā — in the form of a tortoise; yathā — as; amṛtam — nectar; suraiḥ — by the demigods; prāptam — was achieved; kim — what; ca — and; anyat — other; abhavat — became; tataḥ — thereafter; etat — all these; bhagavataḥ — of the Supreme Personality of Godhead; karma — pastimes, activities; vadasva — kindly describe; parama-adbhutam — because they are so wonderful.
King Parīkṣit inquired: O great brāhmaṇa, Śukadeva Gosvāmī, why and how did Lord Viṣṇu churn the Ocean of Milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? How did the demigods obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord.
mahimnā sātvatāṁ pateḥ
nātitṛpyati me cittaṁ
tvayā — by Your Holiness; saṅkathyamānena — being described; mahimnā — by all the glories; sātvatām pateḥ — of the Supreme Personality of Godhead, the master of the devotees; na — not; ati-tṛpyati — is sufficiently satisfied; me — my; cittam — heart; suciram — for such a long time; tāpa — by miseries; tāpitam — being distressed.
My heart, which is disturbed by the three miserable conditions of material life, is not yet sated with hearing you describe the glorious activities of the Lord, the Supreme Personality of Godhead, who is the master of the devotees.
sampṛṣṭo bhagavān evaṁ
abhinandya harer vīryam
śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said; sampṛṣṭaḥ — being questioned; bhagavān — Śukadeva Gosvāmī; evam — thus; dvaipāyana-sutaḥ — the son of Vyāsadeva; dvi-jāḥ — O brāhmaṇas assembled here; abhinandya — congratulating Mahārāja Parīkṣit; hareḥ vīryam — the glories of the Supreme Personality of Godhead; abhyācaṣṭum — to describe; pracakrame — endeavored.
Śrī Sūta Gosvāmī said: O learned brāhmaṇas assembled here at Naimiṣāraṇya, when Śukadeva Gosvāmī, the son of Dvaipāyana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead.
yadā yuddhe ’surair devā
nottiṣṭheran sma bhūriśaḥ
yadā durvāsaḥ śāpena
sendrā lokās trayo nṛpa
niḥśrīkāś cābhavaṁs tatra
neśur ijyādayaḥ kriyāḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yadā — when; yuddhe — in the fighting; asuraiḥ — by the demons; devāḥ — the demigods; badhyamānāḥ — besieged; śita-āyudhaiḥ — by serpent weapons; gata-āsavaḥ — almost dead; nipatitāḥ — some of them having fallen; na — not; uttiṣṭheran — got up again; sma — so became; bhūriśaḥ — the majority of them; yadā — when; durvāsaḥ — of Durvāsā Muni; śāpena — with the curse; sa-indrāḥ — with Indra; lokāḥ trayaḥ — the three worlds; nṛpa — O King; niḥśrīkāḥ — without any material opulence; ca — also; abhavan — became; tatra — at that time; neśuḥ — could not be performed; ijya-ādayaḥ — sacrifices; kriyāḥ — ritualistic ceremonies.
Śukadeva Gosvāmī said: When the asuras, with their serpent weapons, severely attacked the demigods in a fight, many of the demigods fell and lost their lives. Indeed, they could not be revived. At that time, O King, the demigods had been cursed by Durvāsā Muni, the three worlds were poverty-stricken, and therefore ritualistic ceremonies could not be performed. The effects of this were very serious.
nādhyagacchan svayaṁ mantrair
tato brahma-sabhāṁ jagmur
meror mūrdhani sarvaśaḥ
sarvaṁ vijñāpayāṁ cakruḥ
niśāmya — hearing; etat — this incident; sura-gaṇāḥ — all the demigods; mahā-indra — King Indra; varuṇa-ādayaḥ — Varuṇa and other demigods; na — not; adhyagacchan — reached; svayam — personally; mantraiḥ — by deliberation; mantrayantaḥ — discussing; viniścitam — a real conclusion; tataḥ — thereupon; brahma-sabhām — to the assembly of Lord Brahmā; jagmuḥ — they went; meroḥ — of Sumeru Mountain; mūrdhani — on the top; sarvaśaḥ — all of them; sarvam — everything; vijñāpayām cakruḥ — they informed; praṇatāḥ — offered obeisances; parameṣṭhine — unto Lord Brahmā.
Lord Indra, Varuṇa and the other demigods, seeing their lives in such a state, consulted among themselves, but they could not find any solution. Then all the demigods assembled and went together to the peak of Sumeru Mountain. There, in the assembly of Lord Brahmā, they fell down to offer Lord Brahmā their obeisances, and then they informed him of all the incidents that had taken place.
asurān ayathā vibhuḥ
saṁsmaran puruṣaṁ param
devān sa bhagavān paraḥ
saḥ — Lord Brahmā; vilokya — looking over; indra-vāyu-ādīn — all the demigods, headed by Lord Indra and Vāyu; niḥsattvān — bereft of all spiritual potency; vigata-prabhān — bereft of all effulgence; lokān — all the three worlds; amaṅgala-prāyān — merged into misfortune; asurān — all the demons; ayathāḥ — flourishing; vibhuḥ — Lord Brahmā, the supreme within this material world; samāhitena — by full adjustment; manasā — of the mind; saṁsmaran — remembering again and again; puruṣam — the Supreme Person; param — transcendental; uvāca — said; utphulla-vadanaḥ — bright-faced; devān — unto the demigods; saḥ — he; bhagavān — the most powerful; paraḥ — of the demigods.
Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahmā, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows.
ahaṁ bhavo yūyam atho ’surādayo
vrajāma sarve śaraṇaṁ tam avyayam
aham — I; bhavaḥ — Lord Śiva; yūyam — all of you demigods; atho — as well as; asura-ādayaḥ — demons and others; manuṣya — the human beings; tiryak — the animals; druma — the trees and plants; gharma-jātayaḥ — as well as the insects and germs born of perspiration; yasya — of whom (the Supreme Personality of Godhead); avatāra — of the puruṣa incarnation; aṁśa — of His part and parcel, the guṇa-avatāra, Brahmā; kalā — of Brahmā’s sons; visarjitāḥ — produced by the generation; vrajāma — we shall go; sarve — all of us; śaraṇam — unto the shelter; tam — unto the Supreme; avyayam — the inexhaustible.
Lord Brahmā said: I, Lord Śiva, all of you demigods, the demons, the living entities born of perspiration, the living beings born of eggs, the trees and plants sprouting from the earth, and the living entities born from embryos — all come from the Supreme Lord, from His incarnation of rajo-guṇa [Lord Brahmā, the guṇa-avatāra] and from the great sages [ṛṣis] who are part of me. Let us therefore go to the Supreme Lord and take shelter of His lotus feet.
na yasya vadhyo na ca rakṣaṇīyo
dhatte rajaḥ-sattva-tamāṁsi kāle
na — not; yasya — by whom (the Lord); vadhyaḥ — anyone is to be killed; na — nor; ca — also; rakṣaṇīyaḥ — anyone is to be protected; na — nor; upekṣaṇīya — to be neglected; ādaraṇīya — to be worshiped; pakṣaḥ — part; tathāpi — still; sarga — creation; sthiti — maintenance; saṁyama — and annihilation; artham — for the sake of; dhatte — He accepts; rajaḥ — passion; sattva — goodness; tamāṁsi — and ignorance; kāle — in due course of time.
For the Supreme Personality of Godhead there is no one to be killed, no one to be protected, no one to be neglected and no one to be worshiped. Nonetheless, for the sake of creation, maintenance and annihilation according to time, He accepts different forms as incarnations either in the mode of goodness, the mode of passion or the mode of ignorance.
ayaṁ ca tasya sthiti-pālana-kṣaṇaḥ
sattvaṁ juṣāṇasya bhavāya dehinām
tasmād vrajāmaḥ śaraṇaṁ jagad-guruṁ
svānāṁ sa no dhāsyati śaṁ sura-priyaḥ
ayam — this period; ca — also; tasya — of the Supreme Personality of Godhead; sthiti-pālana-kṣaṇaḥ — the time for maintenance, or for establishing His rule; sattvam — the mode of goodness; juṣāṇasya — accepting (now, without waiting); bhavāya — for the increased development or establishment; dehinām — of all living entities who accept material bodies; tasmāt — therefore; vrajāmaḥ — let us take; śaraṇam — shelter; jagat-gurum — at the lotus feet of the Supreme Personality of Godhead, who is the universal teacher; svānām — His own persons; saḥ — He (the Supreme Personality of Godhead); naḥ — unto us; dhāsyati — will give; śam — the good fortune we need; sura-priyaḥ — because He is naturally very dear to the devotees.
Now is the time to invoke the mode of goodness of the living entities who have accepted material bodies. The mode of goodness is meant to establish the Supreme Lord’s rule, which will maintain the existence of the creation. Therefore, this is the opportune moment to take shelter of the Supreme Personality of Godhead. Because He is naturally very kind and dear to the demigods, He will certainly bestow good fortune upon us.
ity ābhāṣya surān vedhāḥ
saha devair arindama
ajitasya padaṁ sākṣāj
jagāma tamasaḥ param
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; ābhāṣya — talking; surān — unto the demigods; vedhāḥ — Lord Brahmā, who is the head of this universe and who gives everyone good sense in Vedic knowledge; saha — with; devaiḥ — the demigods; arim-dama — O Mahārāja Parīkṣit, subduer of all kinds of enemies (such as the senses); ajitasya — of the Supreme Personality of Godhead; padam — to the place; sākṣāt — directly; jagāma — went; tamasaḥ — the world of darkness; param — transcendental to, beyond.
O Mahārāja Parīkṣit, subduer of all enemies, after Lord Brahmā finished speaking to the demigods, he took them with him to the abode of the Supreme Personality of Godhead, which is beyond this material world. The Lord’s abode is on an island called Śvetadvīpa, which is situated in the Ocean of Milk.
śruta-pūrvāya vai prabhuḥ
stutim abrūta daivībhir
gīrbhis tv avahitendriyaḥ
tatra — there (at the Lord’s abode known as Śvetadvīpa); adṛṣṭa-svarūpāya — unto the Supreme Personality of Godhead, who was not seen even by Lord Brahmā; śruta-pūrvāya — but who was heard about from the Vedas; vai — indeed; prabhuḥ — Lord Brahmā; stutim — prayers derived from Vedic literature; abrūta — performed; daivībhiḥ — by prayers mentioned in the Vedic literature or offered by persons strictly following Vedic principles; gīrbhiḥ — by such sound vibrations or songs; tu — then; avahita-indriyaḥ — fixed in mind, without deviation.
There [at Śvetadvīpa], Lord Brahmā offered prayers to the Supreme Personality of Godhead, even though he had never seen the Supreme Lord. Simply because Lord Brahmā had heard about the Supreme Personality of Godhead from Vedic literature, with a fixed mind he offered the Lord prayers as written or approved by Vedic literature.
avikriyaṁ satyam anantam ādyaṁ
guhā-śayaṁ niṣkalam apratarkyam
namāmahe deva-varaṁ vareṇyam
śrī-brahmā uvāca — Lord Brahmā said; avikriyam — unto the Personality of Godhead, who never changes (as opposed to material existence); satyam — the eternal supreme truth; anantam — unlimited; ādyam — 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-agrayānam — more quick than the mind, inconceivable to mental speculation; vacasā — by jugglery of words; aniruktam — indescribable; namāmahe — all of us demigods offer our respectful obeisances; deva-varam — unto the Supreme Lord, who is not equaled or surpassed by anyone; vareṇyam — the supreme worshipable, who is worshiped by the Gāyatrī 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.
arthendriyābhāsam anidram avraṇam
chāyātapau yatra na gṛdhra-pakṣau
tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe
vipaścitam — unto the omniscient; prāṇa — how the living force is working; manaḥ — how the mind is working; dhiya — how the intelligence is working; ātmanām — of all living entities; artha — the objects of the senses; indriya — the senses; ābhāsam — knowledge; anidram — always awake and free from ignorance; avraṇam — without a material body subject to pains and pleasures; chāyā-ātapau — 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 Dvāpara); vrajāmahe — 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 Dvāpara].
ajasya cakraṁ tv ajayeryamāṇaṁ
manomayaṁ pañcadaśāram āśu
tri-nābhi vidyuc-calam aṣṭa-nemi
yad-akṣam āhus 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; īryamāṇam — going around with great force; manaḥ-mayam — which is nothing but a mental creation depending chiefly on the mind; pañcadaśa — fifteen; aram — possessing spokes; āśu — very quick; tri-nābhi — 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 — bhūmir āpo ’nalo vāyuḥ, etc); yat — who; akṣam — the hub; āhuḥ — 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.
ya eka-varṇaṁ tamasaḥ paraṁ tad
alokam avyaktam ananta-pāram
āsāṁ cakāropasuparṇam enam
upāsate yoga-rathena dhīrāḥ
yaḥ — the Supreme Personality of Godhead who; eka-varṇam — 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-pāram — unlimited, beyond the measurement of material time and space; āsām cakāra — situated; upa-suparṇam — on the back of Garuḍa; enam — Him; upāsate — worship; yoga-rathena — by the vehicle of mystic yoga; dhīrāḥ — 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-varṇa — the oṁkāra [praṇava]. 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, Garuḍa, 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.
na yasya kaścātititarti māyāṁ
yayā jano muhyati veda nārtham
taṁ nirjitātmātma-guṇaṁ pareśaṁ
namāma bhūteṣu samaṁ carantam
na — not; yasya — of whom (the Supreme Personality of Godhead); kaśca — anyone; atititarti — is able to overcome; māyām — 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; ātmā — the living entities; ātma-guṇam — and His external energy; para-īśam — the Lord, who is transcendentally situated; namāma — we offer our respectful obeisances; bhūteṣu — 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 [māyā], which is so strong that it bewilders everyone, making one lose the sense to understand the aim of life. That same māyā, 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.
ime vayaṁ yat-priyayaiva tanvā
sattvena sṛṣṭā bahir-antar-āviḥ
gatiṁ na sūkṣmām ṛṣayaś ca vidmahe
kuto ’surādyā itara-pradhānāḥ
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; sṛṣṭāḥ — created; bahiḥ-antaḥ-āviḥ — although fully aware, internally and externally; gatim — destination; na — not; sūkṣmām — very subtle; ṛṣayaḥ — great saintly persons; ca — also; vidmahe — understand; kutaḥ — how; asura-ādyāḥ — the demons and atheists; itara — who are insignificant in their identities; pradhānāḥ — although they are leaders of their own societies.
Since our bodies are made of sattva-guṇa, 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.
pādau mahīyaṁ sva-kṛtaiva yasya
catur-vidho yatra hi bhūta-sargaḥ
sa vai mahā-pūruṣa ātma-tantraḥ
prasīdatāṁ brahma mahā-vibhūtiḥ
pādau — 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; bhūta-sargaḥ — material creation; saḥ — He; vai — indeed; mahā-pūruṣaḥ — the Supreme Person; ātma-tantraḥ — self-sufficient; prasīdatām — may He be merciful to us; brahma — the greatest; mahā-vibhūtiḥ — 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.
ambhas tu yad-reta udāra-vīryaṁ
sidhyanti jīvanty uta vardhamānāḥ
lokā yato ’thākhila-loka-pālāḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
ambhaḥ — the masses of water seen on this planet or on others; tu — but; yat-retaḥ — His semen; udāra-vīryam — so powerful; sidhyanti — are generated; jīvanti — live; uta — indeed; vardhamānāḥ — flourish; lokāḥ — all the three worlds; yataḥ — from which; atha — also; akhila-loka-pālāḥ — all the demigods throughout the universe; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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.
somaṁ mano yasya samāmananti
divaukasāṁ yo balam andha āyuḥ
īśo nagānāṁ prajanaḥ prajānāṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
somam — the moon; manaḥ — the mind; yasya — of whom (of the Supreme Personality of Godhead); samāmananti — they say; divaukasām — of the denizens of the upper planetary systems; yaḥ — who; balam — the strength; andhaḥ — the food grains; āyuḥ — the duration of life; īśaḥ — the Supreme Lord; nagānām — of the trees; prajanaḥ — the source of breeding; prajānām — of all living entities; prasīdatām — may He be pleased; naḥ — upon us; saḥ — that Supreme Personality of Godhead; mahā-vibhūtiḥ — 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 Supreme Personality of Godhead. May that Supreme Personality of Godhead, the source of all opulences, be pleased with us.
agnir mukhaṁ yasya tu jāta-vedā
antaḥ-samudre ’nupacan sva-dhātūn
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
agniḥ — fire; mukham — the mouth through which the Supreme Personality of Godhead eats; yasya — of whom; tu — but; jāta-vedāḥ — the producer of wealth or of all necessities of life; jātaḥ — produced; kriyā-kāṇḍa — ritualistic ceremonies; nimitta — for the sake of; janmā — formed for this reason; antaḥ-samudre — within the depths of the ocean; anupacan — always digesting; sva-dhātūn — all elements; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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.
yac-cakṣur āsīt taraṇir deva-yānaṁ
trayīmayo brahmaṇa eṣa dhiṣṇyam
dvāraṁ ca mukter amṛtaṁ ca mṛtyuḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
yat — that which; cakṣuḥ — eye; āsīt — became; taraṇiḥ — the sun-god; deva-yānam — the predominating deity for the path of deliverance for the demigods; trayī-mayaḥ — for the sake of guidance in karma-kāṇḍa Vedic knowledge; brahmaṇaḥ — of the supreme truth; eṣaḥ — this; dhiṣṇyam — the place for realization; dvāram ca — as well as the gateway; mukteḥ — for liberation; amṛtam — the path of eternal life; ca — as well as; mṛtyuḥ — the cause of death; prasīdatām — may He be pleased; naḥ — upon us; saḥ — that Supreme Personality of Godhead; mahā-vibhūtiḥ — the all-powerful.
The sun-god marks the path of liberation, which is called arcirādi-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.
prāṇād abhūd yasya carācarāṇāṁ
prāṇaḥ saho balam ojaś ca vāyuḥ
anvāsma samrājam ivānugā vayaṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
prāṇāt — from the vital force; abhūt — generated; yasya — of whom; cara-acarāṇām — of all living entities, moving and nonmoving; prāṇaḥ — the vital force; sahaḥ — the basic principle of life; balam — strength; ojaḥ — the vital force; ca — and; vāyuḥ — the air; anvāsma — follow; samrājam — an emperor; iva — like; anugāḥ — followers; vayam — all of us; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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.
śrotrād diśo yasya hṛdaś ca khāni
prajajñire khaṁ puruṣasya nābhyāḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
śrotrāt — from the ears; diśaḥ — different directions; yasya — of whom; hṛdaḥ — from the heart; ca — also; khāni — the holes of the body; prajajñire — generated; kham — the sky; puruṣasya — of the Supreme Person; nābhyāḥ — from the navel; prāṇa — of the life force; indriya — senses; ātmā — mind; asu — vital force; śarīra — and body; ketaḥ — the shelter; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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.
balān mahendras tri-daśāḥ prasādān
manyor girīśo dhiṣaṇād viriñcaḥ
khebhyas tu chandāṁsy ṛṣayo meḍhrataḥ kaḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
balāt — by His strength; mahā-indraḥ — King Indra became possible; tri-daśāḥ — as well as the demigods; prasādāt — by satisfaction; manyoḥ — by anger; giri-īśaḥ — Lord Śiva; dhiṣaṇāt — from sober intelligence; viriñcaḥ — Lord Brahmā; khebhyaḥ — from the bodily holes; tu — as well as; chandāṁsi — Vedic mantras; ṛṣayaḥ — great saintly persons; meḍhrataḥ — from the genitals; kaḥ — the prajāpatis; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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 prajāpatis were generated from His genitals. May that supremely powerful Lord be pleased with us.
śrīr vakṣasaḥ pitaraś chāyayāsan
dharmaḥ stanād itaraḥ pṛṣṭhato ’bhūt
dyaur yasya śīrṣṇo ’psaraso vihārāt
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
śrīḥ — the goddess of fortune; vakṣasaḥ — from His chest; pitaraḥ — the inhabitants of Pitṛloka; chāyayā — from His shadow; āsan — became possible; dharmaḥ — the principle of religion; stanāt — from His bosom; itaraḥ — irreligion (the opposite of dharma); pṛṣṭhataḥ — from the back; abhūt — became possible; dyauḥ — the heavenly planets; yasya — of whom; śīrṣṇaḥ — from the top of the head; apsarasaḥ — the inhabitants of Apsaroloka; vihārāt — by His sense enjoyment; prasīdatām — kindly be pleased; naḥ — upon us; saḥ — He (the Supreme Personality of Godhead); mahā-vibhūtiḥ — 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 Apsarās from His sense enjoyment. May that supremely powerful Personality of Godhead be pleased with us.
vipro mukhād brahma ca yasya guhyaṁ
rājanya āsīd bhujayor balaṁ ca
ūrvor viḍ ojo ’ṅghrir aveda-śūdrau
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
vipraḥ — the brāhmaṇas; mukhāt — from His mouth; brahma — the Vedic literatures; ca — also; yasya — of whom; guhyam — from His confidential knowledge; rājanyaḥ — the kṣatriyas; āsīt — became possible; bhujayoḥ — from His arms; balam ca — as well as bodily strength; ūrvoḥ — from the thighs; viṭ — vaiśyas; ojaḥ — and their expert productive knowledge; aṅghriḥ — from His feet; aveda — those who are beyond the jurisdiction of Vedic knowledge; śūdrau — the worker class; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — the supremely powerful Personality of Godhead.
The brāhmaṇas 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 śūdras, 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.
lobho ’dharāt prītir upary abhūd dyutir
nastaḥ paśavyaḥ sparśena kāmaḥ
bhruvor yamaḥ pakṣma-bhavas tu kālaḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
lobhaḥ — greed; adharāt — from the lower lip; prītiḥ — affection; upari — from the upper lip; abhūt — became possible; dyutiḥ — bodily luster; nastaḥ — from the nose; paśavyaḥ — fit for the animals; sparśena — by the touch; kāmaḥ — lusty desires; bhruvoḥ — from the eyebrows; yamaḥ — Yamarāja became possible; pakṣma-bhavaḥ — from the eyelashes; tu — but; kālaḥ — eternal time, which brings death; prasīdatām — be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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, Yamarāja from His eyebrows, and eternal time from His eyelashes. May that Supreme Lord be pleased with us.
dravyaṁ vayaḥ karma guṇān viśeṣaṁ
yad durvibhāvyaṁ prabudhāpabādhaṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
dravyam — the five elements of the material world; vayaḥ — time; karma — fruitive activities; guṇān — the three modes of material nature; viśeṣam — the varieties caused by combinations of the twenty-three elements; yat — that which; yoga-māyā — by the Lord’s creative potency; vihitān — all done; vadanti — all learned men say; yat durvibhāvyam — which is actually extremely difficult to understand; prabudha-apabādham — rejected by the learned, by those who are fully aware; prasīdatām — may be pleased; naḥ — upon us; saḥ — He; mahā-vibhūtiḥ — 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-māyā. 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.
namo ’stu tasmā upaśānta-śaktaye
guṇeṣu māyā-raciteṣu vṛttibhir
na sajjamānāya nabhasvad-ūtaye
namaḥ — our respectful obeisances; astu — let there be; tasmai — unto Him; upaśānta-śaktaye — who does not endeavor to achieve anything else, who is free from restlessness; svārājya — completely independent; lābha — of all gains; pratipūrita — fully achieved; ātmane — unto the Supreme Personality of Godhead; guṇeṣu — of the material world, which is moving because of the three modes of nature; māyā-raciteṣu — things created by the external energy; vṛttibhiḥ — by such activities of the senses; na sajjamānāya — one who does not become attached, or one who is above material pains and pleasures; nabhasvat — the air; ūtaye — 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.
sa tvaṁ no darśayātmānam
sasmitaṁ te mukhāmbujam
saḥ — He (the Supreme Personality of Godhead); tvam — You are my Lord; naḥ — to us; darśaya — be visible; ātmānam — in Your original form; asmat-karaṇa-gocaram — appreciable by our direct senses, especially by our eyes; prapannānām — we are all surrendered unto You; didṛkṣūṇām — 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.
tais taiḥ svecchā-bhūtai rūpaiḥ
kāle kāle svayaṁ vibho
karma durviṣahaṁ yan no
bhagavāṁs tat karoti hi
taiḥ — by such appearances; taiḥ — by such incarnations; sva-icchā-bhūtaiḥ — all appearing by Your personal sweet will; rūpaiḥ — by factual forms; kāle kāle — 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; bhagavān — 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.
karmāṇi viphalāni vā
na tathaivārpitaṁ tvayi
kleśa — hardship; bhūri — very much; alpa — very little; sārāṇi — good result; karmāṇi — activities; viphalāni — frustration; vā — either; dehinām — of persons; viṣaya-artānām — 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.
nāvamaḥ karma-kalpo ’pi
sa hy ātmā dayito hitaḥ
na — not; avamaḥ — very little, or insignificant; karma — activities; kalpaḥ — rightly executed; api — even; viphalāya — 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; ātmā — 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.
yathā hi skandha-śākhānāṁ
evam ārādhanaṁ viṣṇoḥ
sarveṣām ātmanaś ca hi
yathā — as; hi — indeed; skandha — of the trunk; śākhānām — and of the branches; taroḥ — of a tree; mūla — the root; avasecanam — watering; evam — in this way; ārādhanam — worship; viṣṇoḥ — of Lord Viṣṇu; sarveṣām — of everyone; ātmanaḥ — 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 Viṣṇu, everyone is served, for the Lord is the Supersoul of everyone.
namas tubhyam anantāya
sattva-sthāya ca sāmpratam
namaḥ — all obeisances; tubhyam — unto You, my Lord; anantāya — who are everlasting, transcending the three phases of time (past, present and future); durvitarkya-ātma-karmaṇe — unto You, who perform inconceivable activities; nirguṇāya — which are all transcendental, free from the contamination of material qualities; guṇa-īśāya — unto You, who control the three modes of material nature; sattva-sthāya — who are in favor of the material quality of goodness; ca — also; sāmpratam — 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.