Preface to Laghu-Bhagavatamrta

a spiritual book by Srila Rupa Gosvami

To our esteemed readers, this work by Srila Rupa Gosvami has been translated by Sriman Kusakratha Dasa, late disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada - Founder-Acarya of the International Society for Krishna Consciousness. Biographical material can be found at the end of this work. This is Volume One of Three. Laghu-Bhagavatamrta establishes the Transcendental Form of Govinda, as the Primieval Form of Godhead, containing the fullest expression of Transcedental Sweetness and Qualities. It is a monumental work to say the least, and rare to find in print. We thank Sriman Kusakratha prabhu for his hard work in devotion, inspired by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

Kusakratha prabhus books always began with a dedication to his spiritual master His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada nama om visnu-padaya krishna-presthaya bhutale srimate Bhaktivedanta swamin iti namine I offer my respectful obeisances unto Srila Prabhupada, who is very dear to Lord Krsna, having taken shelter at His lotus feet. namaste sarasvate devam gaura-vani pracarine nirvesesa sunyavadi, pascatya desa tarine Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism. If you run across any typos, please let us know at contact@vedicilluminations.com Thank you

Srila Rupa Gosvami's Sri Laghu-Bhagavatamrta

Part One r Kmta The Nectar of r Ka Chapter One

Svayam-rpa-vilsa-svvea-praka-lakaa-bhagavat-tattva-nirpaa The Svayam-rpa, Vilsa, Sva, and Avea Forms of the Lord

Text 1 o nama r-kya namas tasmai bhagavate kykutha-medhase yo dhatte sarva-bhtnm abhavyoat kal om-om; nama-I offer respectful obeisances; sri-krsnaya-to Sri Krsna; nama-I offer respectful obeisances; tasmai-to Him; bhagavate-the Supreme Personality of Godhead; krsnaya-Sri Krsna; akuntha-medhase-all-knwing; ya-who; dhatte-places; sarva-of all; bhutanam-living entities; abhavaya-for the liberation; usatih kala-His innerable incarnations. I offer my respectful obeisances to r Ka, who is glorified in the following verses of rmad-Bhgavatam (10.87.46 and 11.5.32): "I offer my respectful obeisances to r Ka, the omniscient Supreme Personality of Godhead who, in order to liberate the conditioned souls from the cycle of repeated birth and death, appears in the material world in the forms of His innumerable incarnations."

Text 2 ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi sumedhasa ka-varam-repeating the syllables k-a; tvi-with a luster; akam-not black (golden); sa-aga-along with associates; upga-servitors; astra-weapons; pradamconfidential companions; yajai-by sacrifice; sakrtana-pryai-consisting chiefly of congregational chanting; yajanti-they worship; hi-certainly; su-medhasa- intelligent persons. "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Ka. Although His complexion is not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons and confidential companions."* Text 3 mukhravinda-nisyandamaranda-bhra-tuil mamnanda mukundasya sandugdha veu-kkal mukha-of the face; aravinda-lotus; nisyanda-trickling; maranda-honey; bhara-abundance; tundila-filled; mama-my; anandam-bliss; mukundasya-of Lord Mukunda; sandugdhamproduced; venu-of the flute; kakali-sweet sound. May the honey-sweet flute music that flows from Lord Mukunda's lotus mouth fill me with bliss. Text 4 r-caitanya-mukhodgr hare-krsneti-varak majjayanto jagat premi vijayanta tad-hvay

sri-caitanya-of Sri Caitanya Mahaprabhu; mukha-from the mouth; udgirna-manifest; hare krsna iti varnaka-the Hare Krsna maha-mantra; majjayanta-are drowning; jagat-the entire universe; premni-in pure love of Krsna; vijayantam-all glories; tat-ahvaya-to that mahmantra. Glory to the Hare Ka mah-mantra, the Lord's names spoken by r Caitanya's mouth, which drown the world in pure love! Text 5 rmat-prabhu-padmbhojai rmad-bhgavatmtam yad vyatni tadeveda sakepea nievyate srimat-prabhu-of Srila Sanatana Gosvami; pada-ambhojai-by the lotuslike words; srimatbhagavatamrtam-the book named Brhad-bhagavatamrtam; yat-what; vyatani-manifested; tadathen; eva-certainly; idam-that; sanksepena-as a summary; nisevyate-is manifested. Of r Bhad-bhgavatmtam, manifested by the lotus words of my master, this book is a summary. Text 6 ida r-ka-tad-bhaktasambandhd amta dvidh dau kmta tatra suhdbhya pariveyate idam-this book; sri-krsna; to Sri Krsna; tat-bhakta-and to His devotees; sambandhatbecause of the relation; amrtam-the nectar; dvidha-in two parts; adau-first; krsna-amrtam-the nectar of Krsna; tatra-there; suhrdbhya-from His friends; parivesyate-served. This book will describe two kinds of nectar: the nectar of r Ka, and the nectar of His devotees. First will be the nectar of Ka, nectar relished by the Lord's friends. Texts 7 and 8 nirbandha yukti-vistre

maytra parimucat pradhnatvt prameu abda eva pramayate yatas tai "stra-yonitvt" iti nyya-pradarant abdasyaiva pramatva sv-kta paramaribhi nirbandham-without relation; yukti-of material logic; vistare-to the expansion; maya-by me; atra-here; parimuncata-freedom; pradhanatvat-because of the superiority; pramanesu-among sources of knowledge; sabda-the Vedic revelation; eva-certainly; pramanyate-is accepted as evidence; yata-because; tai-by them; sastra-of the Vedic literature; yonitvat-because of being the origin; iti-thus; nyaya-of the Vedanta-sutra (1.1.3); pradarsanat-because of the explanation; sabdasya-of the Vedic literature; eva-certainly; pramanatvam-evidence; svikrtam-accepted; parama-rsibhi-by the great sages. Because the Vedic revelation is the best of all evidence, I will base my arguments on it and not on material logic. The best of sages accepts the Vedic revelation as the best evidence, for he said (Vednta-stra 1.1.3): "The Supreme is understood from the Vedic revelation". Text 9 ki ca "tarkpratihnt" iti nyya-vidhnata ambhir eva su-vyakta tarkasyndara kta kim ca-furthurmore; ca-also; tarka-of logic; apratisthanbat-because of the inconclusiveness; iti-thus; nyaya-vidhanata-because of the statement of Vedanta-sutra; amibhi-by them; evacertainly; su-vyaktam- manifest; tarkasya-of material logic; anadara-criticism; krta-is done. With the words (Vednta-stra 2.1.11) "The Supreme cannot be understood by material logic" he directly criticized material logic. Text 10 athopsyeu mukhyatva vaktum utkara-bhmata kasya tat-svarpi nirpyante kramd iha

atha-now; upasyesu-among those who are worshippable; mukhyatvam-preeminence; vaktum-to describe; uktarsa-bhumata-because of superiority; krsnasya-of Sri Krsna; tat-His; sva-rupani-forms; nirupyante-are described; kramat-one after another; iha-in this book. To prove that the Supreme Lord, r Ka, is the best of they who are worthy of worship, His forms will be described here, one after another. Text 11 svaya rpas tad-ektmarpa vea-nmaka ity asau tri-vidha bhti prapactta-dhdasu svayam-rupa-own form; tat-eka-atma-rupa-expanded form; avesa-namaka-empowered incarnation; iti-thus; asau-He; tri-vidham-in three ways; bhati-is manifest; prapanca-the material world; atita-beyond; dhamasu-in His abodes. In His abodes beyond the worlds of matter, the Supreme Lord is manifest in three kinds of forms: 1. svaya-rpa, 2. tad-ektma-rpa, and 3. vea-rpa. Text 12 ananypeki yad rpa svaya-rpa sa ucyate ananya-apeksi-independant; yat-which; rupam-form; svayam rupa-original form; sa-that; ucyate-is called. The svaya-rpa is said to be the original form, not manifested from any other. Text 13 vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam

vara-the controller; parama-supreme; ka-Lord Ka; sat-eternal existance; citabsolute knowledge; nanda-absolute bliss; vigraha-whose form; andi-without beginning; di-the origin; govinda-Lord Govinda; sarva-kraa-kraam-the cause of all causes. It is described in Brahma-sahit (5.1): "Ka, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."* Text 14 yad rpa tad abhedena svarpea virjate akty-dibhir anya-dk sa tad ektma-rpaka sa vilsa sva iti dhatte bheda-dvaya puna yat-which; rupam-form tat-abhedena-not different from the svayam-rupa; svarupena-in its own form; virajate-is manifest; akriti-adibhi-with form, qualities, and so forth; anya-another; adrk-like; sah tat-that; eka-atma-rupaka-tadekatma-rupa; sa-that; vilasa-vilasa-rupa; svamsa- svamsa-rupa-iti-thus; dhatte-manifests; bheda-dvayam-in two divisions; punaagain. The svaya-rpa is not different from His original form. In the tad-ektma-rpa the Lord's form and other features are different from His original form. The tadektma-rpa forms are divided into two types: 1 vilsa-rpa, and 2. sva-rpa. Texts 15 and 16 svarpam anykra yat tasya bhti vilsata pryentma-sama akty sa vilso nigadyate paramavyoma-nthas tu govindasya yath smta paramavyoma-nthasya vsudevas ca yda

sva-rpam-the Lord's own form; anya-other; kram-feathures of the body; yat-which; tasya-His; bhti-appears; vilsata-from particulat pastimes; pryea-almost; tma-samamself-similar; akty-by His potency; sa-that; vilsa-the vilsa (pastime) form; nigadyate-is called;parama-vyoma-natha-Narayana, the lord of Vaikuntha; tu-also; govindasya-of LOrd Govinda; yatha-just as; smrta-is remembered; parama-vyoma-nathasya-of Lord Narayana; vasudeva-Lord Vasudeva; ca-also; yadrsa-like whom. When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilsa-vigrahas.* In this way from Lord Govinda is manifest Lord Nryaa, the master of the spiritual sky, and from Lord Nryaa is manifest Lord Vsudeva. Text 17 tdo nyna-akti yo vyanakti sva rita sakaradir matsydir yath tat-tat-svadhmasu tadrsa-like that; nyuna-lessened; saktim-potency; ya-who; vyanakti-manifests; svamsasvamsa-rupa; irita-is called; sankarsana-adi-beginning with Lord Sankarsana; matsya-adibeginning with Lord Matsya; yatha-just as; tat-tat-sva-dhamasu-each in His own abode. These forms manifest other forms that have lesser power, and are called sva-rpas. The forms headed by Lord Sakaraa and the forms headed by Lord Matsya, each manifest in His own abode, are examples of these forms. Texts 18 and 19 jna-akty-di-kalay yatrvio janrdana ta ve nigadyante jva eva mahattama vaikuhe 'pi yath eo nrada sanakdaya akrra-dtne cm daame parikrtita

jnana-of knowledge; sakti-with the potency; adi-beginning with; kalaya-with a particle; yatra-where; avista-entered; janardana-the Supreme Lord; te-they; avesa-avesa incarnations; nigadyante-are called; jiva-individual living entities; eva-certainly; mahattama-great souls; vaikunthe-in Vaikunthaloka; api-also; yatha-just as; sesa-Ananta Sesa; narada-Narada Muni; sanaka-adaya-the four Kumaras; akrura-of Akrura; drstante-in the example; ca-also; ami-these; dasame-in the Tenth Canto of Srimad-Bhagavatam; parikirtita-glorified. Exalted individual souls (jvas) into whom Lord Janrdana enters with a portion of His knowledge-potency and other potencies, are called veas. ea, Nrada, and the four Kumras are examples of them in Vaikuha. They were seen by Akrra, as described in the Tenth Canto. Text 20 prakas tu na bhedeu gayate sa hi nau pthak prakasa-praka-rpa; tu-but; na-not; bhedesu-in differences; ganyate-is counted; sa-He; hi-certainly; na-not; u-certainly; prthak-different. Praka-rpas are the same form manifest in many places. Texts 21 and 22 tath hi anektra prakaat rpasyaikasya yaikad sarvath tat svarpaiva sa praka itryate dvravaty yath ka pratyaka prati-mandiram citra bataitat ity di pramena sa setsyati

tatha hi-moreover; anekatra-in many places; prakaat-the manifestation; rpasya-of form; ekasya-one; y-which; ekad-at one time; sarvath-in every respect; tat-His; sva-rpa-own form; eva-certainly; sa-that; praka-manifestive form; iti-thus; ryate-it is called; dvaravatyam-at Dvaraka; yatha-just as; krsna-Lord Krsna; pratyaksam-directly; pratimandiram-at every palace; citram bata etat iti adi-Srimad-Bhagavatam 10.69.2; pramanena-by the evidence; sa-that; setsyati-will be established. If numerous forms, all equal in their features, are displayed simultaneously, such forms are called praka-vigrahas of the Lord.* Lord Ka's did this in the many palaces of Dvrak. This will be proved when rmad-Bhgavatam 10.69.2 is quoted here. Text 23 kvacic catur-bhujatve 'pi na tyajet ka-rpatam ata praka eva syt tasysu dvi-bhujasya ca kvacit-sometimes; catuh-bhujatve-in the condition of manifesting four arms; api-although; na-may not; tyajet-give up; krsna-rupatam-the form of krsna; ata-therefore; prakasaprakasa-rupa; eva-certainly; syat-may be; tasya-of Him; asau-that; dvi-bhujasya-of the twoarmed form; ca- also. Sometimes, without abandoning His Ka-form, Lord Ka manifests a four-arm form. This is a praka-rpa of His two-arm form. Text 24 prapactta-dhmatvam e stre pthag-vidhe pdmyottara-khadau vyaktam eva virjate prapanca-the material world; atita-beyond; dhamatvam-abode; esam-of them; sastre-in the Vedic literature; prthak-vidhe-various; padmiya-uttara-khanda-adau-in the scriptures beginning with the Uttara-khanda of the Padma Purana; vyaktam-manifested; eva-certainly; virajate-appear. The many forms of the Supreme Lord each have their own abode in the spiritual sky, beyond the touch of matter. This is confirmed in the Uttara-khaa of the Padma Pura, and in many other Vedic literatures also.

Chapter Two
The Purua and Gua Avatras

Text 1 athvatr kathyante ko yeu ca pukala atha-now; avatra-incarnations; kathyante-are described; krsna-Krsna; yesu-among whom; ca-also; puskala-the best. Now the Lord's incarnations, among which r Ka is the best, will be described. Texts 2 and 3 purvokt viva-kryrtham aprv iva cet svayam dvrntarea vvisyur avatrs tad smt tac ca dvra tadektmarpas tad-bhakta eva ca eayy-diko ydvad vasudevdiko 'pi ca purva-previously; ukta-described; visva-karya-artham-to execute His mission in the material world; apurva-unprecedented; iva-as it were; cet-if; svayam-personally-dvaraantarene-by the agency of another; va-or; avihsyu-appear; avatra-incarnations; tada-then; smrta-are remembered; tat-therefore; ca-also; dvaram-agency; tad-eka-atma-rupa-His tadekatma-rupa; tat-bhakta-His devotees; eva-certainly; ca-also; sesasayi-Sesasayi Visnu; adika-beginning with; yadvat-just as; vasudeva-Maharaja Vasudeva; adika-beginning with; api ca-also.

To act in the material world, the Supreme Lord appears in the previously described forms and in other ways, as if He had never appeared in that way before. These appearances are known as "incarnations". In this way He appears in His tad-ektm forms, such as eay Viu, and in His empowered devotees, such as Mahrja Vasudeva. Texts 4 and 5 purukhy gutmno lltmna ca te tridh prya svas tathve avatr bhavanty am atra ya syt svaya-rpa sa 'gre vyakti-bhaviyati purusa-akhya-purusa-avatras; guna-atmana-guna-avatras; lila-atmana-lila-avatras; ca-also; te-they; tridha-three kinds; praya-generally; sva-amsa-svamsa-rupa; tatha-in the same way; avesa-avesa-rupa; avatra-incarnations; bhavanti-are; ami-these; atra-here; yawho; syat-may be; svayam-rupa-the original form svayam-rupa; sha-He; agre-at the beginning; vyakti-bhavisyati-will be manifest. Again there are three kinds of incarnations of the Lord: 1. purua-avatras, 2. guaavatras, and 3. ll-avatras. These incarnations are mostly sva-rpa and vea-rpa forms. The Lord may also appear in His svaya-rpa among them. Text 6 tatra purua-lak\aa yath viu-pure tasyaiva yo 'nu gua-bhg vividhaika eva uddho 'py auddha iva mrti-vibhga-bhedai jnnvita sakala-sattva-vibhti-kart tasmai nato 'smi puruya sadvyayya" iti. tasyaiva anu purvoktt paramevart samnntaram" iti svm.

tatra--there; purua-of the Purua-avatra; lak\aa-decsription; yath-as; viu-purein Viu Pura; tasya-of Him; eva-certainly; ya-who; anu-following; guna-bhak-full of auspicous transcendental qualities; vividha-appearing as many; eka- one; eva-certainly; suddha-free from material contact; api-although; asuddha-contacting the material energy; iva-as if; murtu-vibhaga-bhedai- expanding in many forms; jnana-anvita-full of knowledge; sakala-all; sattva-transcendental; vibhuti-opulences and power; karta-the origin; tasmai-to Him; natah asmi-I offer my respectful obeisances; purusaya-to the purusa-avatra; sadaeternally; avyayaya-unchanging; iti-thus; tasya eva anu-this phrase; purva-uktat-from the previously explained; paramesvarat-Supreme Controller; samanantaram-after; iti-thus; svamithe commentary of Sridhara Svami. Now the purua-avatras will be described. In Viu Pura (6.8.59) it is said: "I offer my respectful obeisances to the eternal, unchanging purua-avatra, who has a great variety of transcendental qualities, who seems to be impure although He is supremely pure, who appears in many forms, who is full of transcendental knowledge, and who is the origin of all transcendental powers and opulences." rdhara Svm notes that the phrase "tasyaiva anu" means "after the Supreme Controller is described." Texts 7 and 8 atra krik paramea-rpo ya pradhna-gua-bhg iva tad-kdi-ktir nnvatra purua smta dyo 'vatra purua parasya" iti. atra-here; krik-explanation; parama-isa-of the Supreme Personality of Godhead; amsarupa-expansion; ya-who; pradhana-the unmanifest modes of material nature; guna-and of the manifest modes of material nature; bhak-the master; iva-as; tat-iksa-adi-krti-the observer and controller of material nature; nana-avatra- the origin of the various incarnations; purusa-the purusa-avatra; smrta- is described; adya-the original; avatra-incarnation; purusa-purusa-avatra; parasya-of the Supreme; iti-thus.

Here is an explanation. He who is expanded from the Supreme Personality of Godhead, who although He seems to be part of the manifested and unmanifested material modes, in truth only observes them, and who is the source of many incarnations of Godhead, the rutistras describe as the purua-avatra. For example, rmad-Bhgavatam explains (2.6.40): Kraravay Viu is the first incarnation of the Supreme Lord." Text 9 tasya tu bhed. stvata-tantre vios tu tri rpi purukhyny atho vidu eka tu mahata sra dvitya tv aa-sasthitam ttya sarva-bhta-stha tni jtv vimucyate" vio-of Lord Viu; tu-certainly; tri-three; rpi- forms; purua-khyni-celebrated as the purua; atho-how; vidu-they know; ekam-one of them; tu-but; mahata sra-the creator of the total material energy; dvityam-the second; tu-but; aa-sasthitam- situated within the universe; ttyam-the third; sarva-bhta-stham- within the hearts of all living entities; tni-these three; j{.sy 241}tv- knowing; vimucyate-one becomes liberated. The different purua-avatras are described in Stvata Tantra: "Viu has three forms called puruas. The first, Mah-Viu, is the creator of the total material energy (mahat), the second is Garbhoday, who is situated within each universe, and the third is Kroday, who lives in the heart of every living being. He who knows these becomes liberated from the cluthes of my."* Text 10 tatra prathama yath ekdae bhtair yad pacabhir tma-stai pura virja viracayya tasmin svena via purubhidhnam avpa nryaa di-deva"

tatra-there; prathamam-the first; yath-as; ekdae-in the Eleventh Canto; bhtai-by the material elements; yad-when; pacabhi-five (earth, water, fire, air and ether); tma-staicreated by Himself; puram-the body; virjam-of the universe in its subtle form; viracayyahaving constructed; tasmin-wothin that; sva-aena-in the manifestation of His own plenary expansion; via-entering; purua-abhidhnam-the name Purua; avpa-assumed; nryaa-Lord Nryaa; di-deva- the original Personality of Godhead. The first purua-avatra is described in rmad-Bhgavatam (11.4.3): "When the primeval Lord Nryaa created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Purua."* Text 11 brahma-sahity ca tasminn virabhl lige mah-viur jagat-pati" sahasra-r purua" ity di nryaa sa bhagavn pas tasmt santant vir st kraro nidhi sakaratmaka yoga-nidr gatas tasmin sahasra svayam mahn" tad-roma-bila-jleu bja sakaraasya ca haimnyani jtni mahbhtvtni tu" ity etad-antam.

brahma-sahitym-in Brahma-sahit; ca-also; tasmin-in him; virabht-is manifest in the form of a glance; lig- in ambhu; mah-viu-known as Mah-Viu; jagat-of the world; pati-the Lord; sahasra-r-having thousands of heads; purua- Mah-Viu; iti diin the passage beginning with the words; nryaa-known as Nryaa; sah bhagvan-the same Lord (Mah-Viu); apa-the expanse of water; tasmt-from Him; sakaraaatmaka-the subjective portion of Sakaraa; yoga-nidrm-divine sleep; gata-having entered; tasmin-in that; sahasra-ma-with thousands of subjective portions; svayamHimself; mahn-the Supreme Lord; tat-of Mah-Viu; roma-bila-jleu-in the pores of the skin; bjam- seeds; sakaraasya-of Sakaraa; ca-and; haimni-golden; adni-eggs; jtniare born; mah-bht-with the five great elements; vtni-covered; tu-also; iti etat-antam-in the passage ending with these words. Brahma-sahit (5.10-13) also describes Him: "The Lord of the world Mah-Viu is manifest in him (Lord Mahevara) by His subjective portion in the form of His glance."** "The Lord of the mundane world, Mah-Viu, possesses thousands of thousands of heads, eyes and hands. He is the source of thousands of thousands of avatras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.** "The same Mah-Viu is spoken of by the name of Nryaa in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual causal ocean. The subjective portion of Sakaraa who abides in Paravyoma, the above supreme purua with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidr) in the waters of the spiritual causal ocean."** "The spiritual seeds of Sakaraa existing in the pores of skin of Mah-Viu are born as so many golden sperms. These sperms are covered with five great elements."** Text 12 ligam atra svaya-rpasyga-bheda udrita lingam-the word "linga"; atra-in this quotation; svayam-rupasya-of the original form; angaof the body; bheda-division; udirita-is described. In this passage the word "liga" means different from the original form (svaya-rpa) of the Lord". Text 13 dvitya yath tatraiva tad-anantaram

praty-aam evam ekd ekad viati svayam" iti. dvityam-the second; yath-as; tatra-there; eva-indeed; tad-anantaram-then:fn 2 pratiadam-into each universe; evam-thus; eka-at eka at- as separate portions; viatientered; svayam-of the same (Mah-Viu). Brahma-sahit 5.14) then describes the second purua-avatra: "The same Mah-Viu entered into each universe as His own separate subjective portions."** Text 14 garbhodaka-aya padmanbho 'sv aniruddhaka iti nryaopakhyna ukta moka-dharmake sa 'ya hiraya-garbhasya pradyumnatve niyamaka garbha-udaka-saya-Garbhodakasayi Visnu; padma-nabha-Pradyumna; asau-He; aniruddhaka-Aniruddha; iti-thus; narayana-of Narayana; upakhyane-in the story; uktamsaid; moksa-dharmake-in the Moksa-dharma; sah ayam-that same person; hiranya-garbhasyaof Garbhodakasayi Visnu; pradyumnatve-in the status of Pradyumna; niyamaka-controller. That the Lord expands as Lord Pradyumna and thus becomes the origin of Garbhodakay Viu is confirmed in the Nryaa-upakhyna of the Moka-dharma: "As Garbhodakay Viu, lotus-naveled Lord Pradyumna is the father of Lord Aniruddha." Text 15 atha yat tu ttya syt rpa tac cpy adyata kecit sva-dehnta" iti dvitya-skandha-pdyata atha-now; yat-which; tu-also; tritiyam-in the Third purusa-avatra; syat-is; rupam-form; tatthat; ca api-also; adrsyata-was seen; kecit sva-dehatah iti-in the following verse:

kecit sva-dekntat-hdayvake prdea-mtram purua vasantam catur-bhuja kaja-rathga-akhagad-dhara dhraay smaranti"; dvitiya-skanda-padyata-from Srimad-Bhagavatam (2.2.8). The third purua-avatra is described in rmad-Bhgavatam (2.2.8): "Others conceive of the Personality of Godhead residing wothin the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively."* Text 16 guvatrs tatrtha kathyante purud iha viur brahm ca rudra ca sthiti-sargdi-karma guna-avatra-the guna-avatras; tatra-there; atha-now; kathyante-are described; purusatfrom the purusa-avatra; iha-here; visnu-Visnu; brahma-Brahma; ca-also; rudra-Siva; caand; sthiti-maintenance; sarga- creation; adi-beginning with; karmana-by work. From the purua-avatra Viu, Brahm, and iva, who maintain, create, and destroy the material universe, are said to have come. Text 17 yath prathame sattva rajas tama iti prakter gus tair yukta para purua eka ihsya dhatte sthity-daye hari-virici-hareti saj reysi tatra khalu sattva-tanor n syu"

yatha-just as; prathame-in Srimad-Bhagavatam 1.2.23; sattvam-goodness; raja-passion; tama-the darkness of ignorance; iti-thus; prakte- of the material nature; gu-qualities; tai-by them; yukta- associated with; para-transcendental; purua-the personality; ekaone; iha asya-of this material world; dhatte-accepts; sthiti-daye-for the matter of creation, maintenance and destruction, etc.; hari-Viu, the Personality of Godhead; virici-Brahm; hara-Lord iva; iti-thus; saj-different features; reysi-ultimate benefit; tatra- therein; khalu-of course; sattva-goodness; tano-form; nm-of the human being; syu-derived. They are described in rmad-Bhgavatam (1.2.23): "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahm, Viu and iva. Of these three, all human beings can derive ultimate benefit from Viu, the form of the quality of goodness."* Text 18 atra krik yogo niyamakatay guai sambandha ucyate ata sa tair na yujyate tatra sva parasya ya atra-here; karika-explanation; yoga-contact; niyamakataya-because of being the controller/ gunai-with the three modes of material nature; sambandha-relation; ucyate-is described; ata-therefore; sa-He; tai- by them; na-not; yujyate-is in contact; tatra-there; sva-amsadirect manifestation; parasya-of the Supreme Lord; ya-who. Explanation As controllers of them they have a relationship with the material modes of nature. Only the one (Lord Viu) that is a sva-avatra has no relation with the modes. Text 19 tatra brahm hirayagarbha ukmo 'tra sthlo vairja-sajaka bhogya saye cbht

padma-bhr iti sa dvidh tatra-there; brahma-Brahma; hiranyagarbha-Hiranyagarbha; suksma- subtle; atra-here; sthula-gigantic; vairaja-Vairaja; samjnaka-named; bhogaya-for enjoyment; srstaye-for creation; ca-also; abhut-was; padma-bhu-born from the lotus navel of Garbhodakasayi Visnu; iti-thus; sa-he; dvi-dha-in two features. Brahm As the subtle Hirayagarbha and the gross Virja, Brahm, who is born from the Lord's lotus navel, is manifest in order to enjoy and create. Thus he has two features. Text 20 vairja eva prya syt sargdy-artha catur-mukha kadcid bhagavn viur brahm san sjati svayam vairaja-Vairaja Brahma; eva-certainly; praya-generally; syat-may be; sarga-creation; adiand other activities; artham-for the purpose of performing; catuh-mukha-with four faces; kadacit-sometimes; bhagavan-the Personality of Godhead; visnu-Visnu; brahma-Brahma; san-being; rjati- creates; svayam-personality. Four-headed Vairja Brahm appears in order to create the material universe and perform other duties. Sometimes Lord Viu Himself becomes Brahm and creates the universe. Text 21 tath ca pdme bhavet kvacin mah-kalpe brahm jvo 'py upsanai kvacid atra mah-viur brahmatva pratipadyate" iti tatha-in the same way; ca-also; padme-in the Padma Purana; bhavet- there may be; kvacitsometimes; maha-kalpe-at the beginning of the maha-kalpa; brahma-Brahma; jiva-indivitual jiva soul; api-although; upasanai-by devotional service; kvacit-sometimes; atra-here; mahavisnu; Lord Visnu; brahmatvam-the post of Brahma; pratipadyate-accepts.

Padma Pura explains: "In some mah-kalpas a jva soul becomes Brahm by devotional service, and in other mah-kalpas Lord Mah-Viu Himself becomes Brahm." Text 22 viur yatra mah-kalpe rasttva ca prapadyate tatra bhukte ta prviya vairja saukhya-sampadam ato jvatvam aya ca brahmaa kalpa-bhedata visnu-Visnu; yatra-where; maha-kalpe-in the maha-kalpa; srastrtvam- the post of creator; ca-also; prapayate-attains; tatra-there; bhunkte- enjoys; tam-that; pravisya-entering; vairajaVairaja Brahma; saukhya-sampadam-great happiness; ata-therefore; jivatvam-as a jiva soul; aisyam-as the Personality of Godhead; ca-also; brahmana-of Brahma; kalpa-of kakpas; bhedata-according to differences. In a mah-kalpa where Lord Viu personally becomes the creator Brahm, He enters the material universe as Virja Brahm and enjoys transcendental bliss. Thus the kalpas are divided into those ruled by the Lord and those ruled by a jva. Text 23 atvpekay tasya stre proktvatrat samstitvena bhagavatsannikatayocyate asyvatrat kaicid veatvena kaicana isatva-apeksaya-with in relation to the Personality of Godhead; tasya- of Him; sastre-in the Vedic literature; prokta-described; avatrata-the position of His incarnations; samastitvenaas a whole; bhagavat-to the Personality of Godhead; snnikrstataya-as related; ucyate-is described; asya-of Him; avatrata-the post of incarnation; kaiscit-by some; avesatvena-as empowered incarnation; kaiscana-by others. When the scriptures say that the Personality of Godhead becomes Brahm, some say that in general this means that the Lord personally appears, and others say this means the Lord appears as an vea-avatra.

Text 24 tath ca brahma-sahitym bhsvan yathma-akaleu nijeu teja svya kiyat prakaayaty api tadvad atra brahm ya esa jagad-ada-vidhna-kart govindam di-purua tam aha bhajmi" tath-in the same way; ca-also; brahma-sahitym-in the Brahma-Sahit; bhsvn-the illuminating sun; yath-as; ama-sakaleu-in various types of precious stones; nijeu-his own; teja-brilliance; svyam-his own; kiyat-to some extent; prakaayati-manifests; api-also; tadvatsimilarly; atra-he; brahm-Lord Brahm; ya-Who is; ea- the Lord; jagat-aa-vidhnakarta-becomes the chief of the universe. Brahma-sahit (5.49) explains: "I adore the Primeval Lord Govinda from whom the separated subjective portion Brahm receives his power for the regulation of the mundane world, just as the Supreme manifests some portion of his own light in all the effulgent gems that bear the names of Sryaknta, etc."** Text 25 garbhodayino 'sybhj janma nbhi-saroruht kadcit ryate nrt tejo-vtdikd api garbhodasayina-from Garbhodakasayi Visnu; asya-of Brahma; abhut-was; janma-birth; nabhi-saroruhat-from the lotus-navel; kadacit-sometimes; sruyate-it is heard in Vedic literatures; nirat-from the Garbhodaka ocean; teja-from fire; vata-from wind; adikat-or from other elements; api- even. Brahm is generally born from Garbhodakasy Viu's lotus-navel, although the scriptures explain that sometimes he is born from water, fire, wind, or another element. Text 26 rudra ekdaa-vyhas tatha-tanur apy asau

prya pacnans try-ako daa-bhur udryate rudra-Siva; ekadasa-eleven; vyuha-manifestations; tatha-in that way; asta-tanu-in eight forms; api-also; asau-he; praya-generally; panca-with five; anana-faces; tri-with three; aksa-eyes; dasa-with ten; bahu-arms; udiryate-is described. iva iva appears in eleven forms and eight forms. Generally he has ten arms and five heads, with three eyes on each head. Text 27 kvacij jva-vieatva harasyoktam vidher iva tat tu eavad evsta tad-aatvena krtant kvacit-sometimes; jiva-visesatvam-as a specific jiva soul; harasya-of Siva; uktam-said; vidhe-of Brahma; iva-like; tat-that; tu-but; sesa-vat-as Ananta Sesa; eva-certainly; astam-is; tat-amsatvana-as a direct expansion of the Personality of Godhead; kirtanat-from the glorification. The scriptures explain that, as Brahm is, so iva is sometimes a jva soul and sometimes an aa-avatra like Lord ea. Text 28 hara purua-dhmatvn nirgua prya eva sa vikravn iha tamoyogt sarvaih pratyate yath daame iva akti-yuta avat tri-ligo gua-samvta"

hara-Siva; purusa-dhamatvat-because of being an incarnation of the Personality of Godhead; nirguna-free from the influence of the three modes of material nature; praya-for the most part; eva-certainly; sa-he; vikaravan-with transformations; iha-in this world; tama-of the modes of ignorance; yogat-because of contact; sarvai-by everyone; prtiyate-is understood; yatha-just as; dasame-in the Tenth Canto of Srimad Bhagavatam (10.88.3); sivaSiva; sakti-yuta-in contact with the illusory potency; sasvat-eternally; tri-linga-in contact with the three modes of material nature; guna-by the modes; samvrta-accompanied. Because He is an incarnation of the Personality of Godhead, He is generally beyond the modes of material nature. However, because he is touched by the mode of ignorance, He is thought to be affected by it. This is described in rmad-Bhgavatam (10.88.3): "Lord iva is always associated with the three modes of nature." Text 29 yath brahma-samhitym kra yath dadhi vikra-viea-yogt sajyate na hi tata pthag asti heto ya ambhutm api tath samupaiti kryt govindam di-purua tam aha bhjami" yatha-just as; brahma-samhitayam-in the Brahma-samhita (5.45); kram-milk; yath-as; dadhi-yogurt; vikra-viea-with a special transforming agent; yogt-by mixing; sajayate-is transformed; na-not; tu-but; tata-from the milk; pthak-separated; asti-is; heto-which is the cause; ya-Who; ambhutm-the nature of Lord iva; api-even though; tath-as; samupaitiaccepts; kryt-from the matter of some particular business (destruction). He is described in Brahma-sahit (5.45): "Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of ambu is a transformation for the performance of the work of destruction."** Text 30 vidher laltj janmasya kadcit kamal-pate klgni-rudra kalpnte bhavet sakarad api

vidhe-of Brahma; lalatat-from the forehead; janma-birth; asya-of Siva; kadacit-sometimes; kamala-pate-of Visnu; kala-agni-rudra-manifested from the kala-fire; kalpa-of the kalpa; ante-at the conclusion; bhavet-may be; sankarsanat-from Sankarsana; api-also. Sometimes He is born from Brahm's forehead and other times from Viu's forehead. At the kalpa's end He is born from Lord Sakaraa as the fire of time. Text 31 sadivkhya tan-mrtis tamo-gandha-vivarjit sarva-kraa-bhtsv aga-bhta svayam-prabho vyavydiu saiveya iva-loke pradarit sadasiva-akhya-named Sadasiva; tat-of him; murti-from; tama-of the mode of ignorance; gandha-of the slightest touch; vivarjita-free; sarva-karana-bhuta-the original cause of all causes; asau-he; anga-bhuta- manifested; svayam-prabho-from the Supreme Personality of Godhead; vayava- in the Vayu Purana; adisu-and other Vedic literatures; sa-that form; evacertainly; iyam-that; siva-loke-on the Sivaloka planet in the spiritual world; pradarsita-seen. iva's form named Sadiva, who is a direct expansion of the Personality of Godhead, is the cause of all causes, is free from the slightest scent of the mode of ignorance, and resides in ivaloka, is described in the Vyu Pura and other scriptures. Text 32 tath ca brahma-sahitym di-iva-kathane niyati s ram dev tat priy tad vaa tad jyot-rpa santana y yoni s par akti ity di

tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-samhita (5.8); adi-sivaof Sadasiva; kathane-in the description; niyati- the regulatrix (destiny); s-she; ram devknown as Ramdev; tat- of Ka; priy-beloved; tat-His; vaam-under the control; tad-at the time of creation; tat-of the Supreme Lord; ligam-8 masculine symbol; bhagavn-the Lord; ambhu-known as ambhu (iva); jyot-rpa- halo; santana-divine; y-which; yoni-feminine symbol; s-she; apar-non-absolute; akti-potency; iti di-in the passage this beginning. He, the original form of Lord iva, is described in Brahma-sahit (5.8): "Ram-dev, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Ka creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion (sva). This halo is divine ambhu (Sadiva), the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is My, the limited, non-absolute (apar) potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord."** Text 33 r-viur yath ttye tal loka-padma sa u eva viu prvviat sarva-guvabhsam tasmin svaya vedamayo vidht svayambhuva ya sma vadanti so 'bht" iti sri-visnu-Lord Visnu; yatha-just as; trtiye-in the Third Canto of Srimad-Bhagavatam (3.8.15); tat-that; loka-universal; padmam-lotus flower; sa-He; u-certainly; eva-factually; viu-the Lord; prvviat-entered into; sarva-all; gua-avabhsam-reservoir of all modes of nature; tasmin-in which; svayam-in person; veda-maya-the personality of Vedic wisdom; vidht-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in the past; vadanti-do say; sa-he; abht-generated; iti-thus. Lord Viu is described in rmad-Bhgavatam (3.8.15):

"Into that universal lotus flower Lord Viu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated."* Text 34 yo viu pahyate so 'sau k\rmbudhi-ayo mata garbhodayinas tasya vilsatvn munvarai nryao vir antarym cya nigadyate ya-who; visnu-Visnu; pathyate-is described in the Vedic literatures; sah asau-that same person; ksira-ambu-on the ocean of milk; saya- resting; mata-is considered; garbha-udasayina-of Garbhodakasayi Visnu; tasya-of Him; vilasatvat-from pastimes; muni-isvarai-by the great sages; narayana-Narayana; virat-the Universal Form; antah-yami-the all-pervading Supersoul; ca-also; ayam-He; nigadyate-is described. The Viu described here is considered to be Krodakay Viu. Because He is a vilasaavatra of Garbhodakay Viu the great sages call Him "Nryaa", "the Universal Form", and "the All-pervading Supersoul". Text 35 viu-dharmottardy-ukta ya pryo 'ja-madhyata santi viu-prakn t kathyante samsata visnu-dharma-uttara-the Visnu-dharmottara Purana; adi-the Vedic literatures beginning with; ukta-described; ya-which; purya-cities; aja-anda-the material universe; madhyatawithin; santi-are; visnu-prakasanam-of manifestation of Visnu; ta-they; kathyante-are described; samasata-in a general way. The residences of Lord Viu in this material world, which are described in the Viudharmottara Pura and other Vedic literatures, now will be described in brief. Viudharmottara Pura explains: Texts 36-38

yath rudroparihd apara pacyuta-pramata agamya sarva-lokn viuloka prakrtita tasyoparid brahma kacanoddpta-sayuta meros tu prva-dig-bhge madhye tu lavaodadhe viuloko mahn prokta salilntara-sasthita tatra svpti gharmnte deva-devo janrdana laki-sahya satata ea-paryakam sthita yatha-just as; rudra-Sivaloka; uparistat-above; apara-beyond; panca-ayuta-50,000 yojanas; pramanata-in breadth; agamya-unapproachable; sarva-lokanam-to the other planets; visnuloka-the abode of Visnu; prakirtita-is described; tasya-that; uparistat-above; brahmaanda-sphere of Brahman; kancana-with gold; uddipta-illumined; samyuta-endowed; mero-of Mount Meru; purva-dig-bhage-in the beginning part; madhye-in the middle; tualso; lavana-udadhe-of the salt-water ocean; visnu-loka-the realm of Visnu; mahan-great; prokta-is described; salila-the water; antara-within; samsthita-situated; tatra-there; svapitisleeps; gharma-ante-after the summer season; deva-deva-the master of all the demigods; janardana-Lord Visnu; laksmi-by Laksmi-devi; sahaya-accompanied; satatam-constantly; sesa-of Sesa; paryankam-on the couch; asthita-situated. "Above ivaloka is the place named Viuloka, which is 50,000 yojanas in measurement and cannot be approached from any other planet. Above it, to the east of Mount Meru, and in the midst of an ocean, is the splendid golden realm called Mah-viuloka. There, resting on the couch of Ananta ea, and accompanied by rmat Lakm-dev, Lord Viu, the master of all the demigods, takes a nap at the end of the summer season. Texts 39 and 40 mero ca prva-dig-bhge madhye krravasya ca krmbu-madhya-g ubhr

devasyny tath pur lakm-sahyas tatrste esana-gata prabhu tatrpi caturo msn suptas tihati varikn mero-of Mount Meru; ca-also; purva-dik-bhage-at the beginning; madhye-in the middle; ksira-of milk; arnavasya-of the ocean; ca-and; ksira-ambu-of the ocean of milk; madhya-ga-in the middle; subhra-white; devasya-of the Supreme Lord; anya-another; tatha-in ths same way; puri-city; laksmi-the goddess of fortune; sahaya-accompanied by; tatra-there; aste-remains; sesa-asana-gata-resting on Ananta Sesa; prabhu-the Lord; tatra-there; api-also; catura-for four; masan-months; supta-asleep; tisthati-remains; varsikan-during the monsoon season. "East of Mount Meru, in the midst of a milk-ocean, is another splendid city of the Lord. There, resting on the couch of Ananta ea, and accompanied by rmat Lakm-dev, the Lord sleeps during the four months of the monsoon season. Text 41 tasminn avci dig-bhge madhye krravasya tu yojann sahasri maala paca-viati vetadvpaty khyto dvpa parama-obhana tasmin-there; avaci dik-bhage-in the south; madhye-in the middle; ksira-arnavasya-of the ocean of milk; tu-also; yojananam-of yojanas; sahasrani-thousands; mandala-a place; pancavimsatih; 25; svetadvipataya- as Svetadvipa; khyata-celebrated; dvipa-island; paramasobhana-very splendid and beautiful. "In the southern part of that milk-ocean is a very beautiful and splendid island 25,000 yojanas wide called vetadvpa. Text 42 nar srya-prabhs tatra itu-sama-daran tejas duririky ca devnm api ydava

nara-men; surya-of the sun; prabha-with the splendor; tatra-there; fsitamsu-with the moon; sama-equal; darsana-to see; tejasa-with splendor; durniriksya-difficult to see; caalso; devanam-by the demigods; api-even; yadava-O descendant of Maharaja Yadu. "O Ydava, the people there are splendid as the sun and handsome as the cooling moon. They are so splendid even the demigods cannot gaze on them." Texts 43 and 44 brahme ca veto nma mahn asti dvpa krbdhi-veita laka-yojana-vistra su-ramya sarva-kacana kuendu-kumuda-prkhyair lola-kallola-ribhi dhautmala-ilopeta samastt kra-vridhe" iti brahmande-in the Brahanda Purana; ca-also; sveta-Svetadvipa; nama-named; mahan-great; asti-there is; dvipa-island; ksira-abdhi-by the ocean of milk; vestita-surrounded; laksa100,000; yojana-yojanas; vistara-wide; su-ramya-very delightful; sarva-kancanacompletely made of gold; kunda-white jasmine flowers; indu-the moon; kumuda-white lotus flowers; prakhyai-resembling; lola-kallola-resibhi-with waves; dhauta-amala-sila-upetapure; samastat-in all directions; ksira-varidhe-of the ocean; iti-thus. In Brahma Pura it is said: "Surrounded by the ocean of milk is a beautiful golden island 100,000 yojanas wide named vetadvpa, which is washed on all sides by the playful jasmine and lotus waves of the splendid milk-ocean." Texts 45 and 46 ki ca viu-purdau moka-dharme ca krtitam krbdher uttare tre

vetadvpo bhaved iti uddhodd uttare vetadvpa syt pdma-sammatam kim ca-furthermore; visnu-purana-in the Visnu Purana; adau-and other Vedic literatures; moksa-dharme-in the Moksa-dharma; ca-also; kirtitam-described; ksira-abdhe-of the ocean of milk; uttare-on the northern; tire-shore; svetadvipa-Svetadvipa; bhavet-is; iti-thus; suddha-udat-from the pure ocean; uttare-in the north; svetadvipam-Svetadvipa; syat-is; padma-of the Padma Purana; sammatam-the opinion. Viu Pura, Moka-dharma, and other scriptures say, vetadvpa is on the northern shore of the milk-ocean." Padma Pura says, "vetadvpa is north of the pure milk-ocean." Texts 47 and 48 viu sattva tanotti stre sattva-tanu smta avatra-gaa csya bhavet sattva-tanus tath bahiragam adhihnm iti v tasya tat tanu ato nirguat samyak sarva-stre prasidhyati visnu-Visnu; sattvam-the mode of goodness; tanoti-increases; iti-thus; sastre-in the Vedic literatures; sattva-tanu-the word "sattva-tanu"; smrta-is stated; avatra-of incarnations; gana-the multitude; ca-also; asya-of Him; bhavet-is; sattva-tanu-"sattva-tanu"; tatha-in the same way; bahirangam-external; adhisthanam-control; iti-thus; va-or; tasya-of Him; tattherefore; tanu-the word "tanu" is used; ata-from this; nirgunata-position abode the modes of material nature; samyak-completely; sarva-in all; sastre-Vedic literatures; prasidhyati-is established. All Vedic literatures explain that Lord Viu and His many incarnations are beyond the influence of the three modes of material nature. When the word "sattva-tanu" is used to describe Him, it should be interpreted to mean either "He who expands the activities of the mode of goodness (sattvam tanoti)" or "He who is the controller of the mode of goodness." Text 49

tath hi r-daame harir hi nirgua skt purua prakte para sa sarva-dg upadrat ta bhajan nirguo bhavet" iti tatha hi-furthermore; sri-dasame-in the Tenth Canto of Srimad-Bhagavatam; hari-the Supreme Personality of Godhead, Viu; hi- certainly; nirgua-transcendental to all material qualities; skt- directly; purua-the supreme enjoyer; prakte-material nature; parabeyond; sa-He; sarva-dk-the seer of everything; upadra- the overseer of everything; tam-Him; bhajan-by worshiping; nirgua- transcendental to material qualities; bhavet-one becomes; iti-thus. This is confirmed in rmad-Bhgavatam (10.88.5): "r Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is supreme overseer of all living entities. If someone takes shelter at His lotus feet and worshps Him, he also attains a transcendental position."* Texts 50 and 51 tena sattva-tanor asmt reysi syur itritam ity ato vihit stre tad-bhakter eva nityat tena-by this; sattva-tano-of the spiritual form; asmat-this; sreyamsi-best; syu-are; iti; thus; iritam-it is said; iti-thus; ata-from this; vihita-placed; sastre-in the Vedic literatures; tat-bhakte-of His devotional service; eva-certainly; nityata-eternality. In this way it is understood that the word "sattva-tanu" means "He who is the best." Thus the scriptures establish the eternality of devotional service to the Lord. Text 52 tath hi pdme

smartavya satata viur vismartavyo na jtucit sarve vidhi-niedh syur etayor eva kikar" tatha hi-furthermore; padme-in the Padma Purana; smartavya-to be remembered; satatamalways; viu-Lord Viu; vismartavya-to be forgotten; na-not; jtucit-at any time; sarveall; vidhi-niedh- rules and prohibitions mentioned in the revealed scripture or given by the spiritual master; syu-should be; etayo-of these two principles (always to remember Ka or Viu and never to forget Him); eva-certainly; kikara-the servants. Furthermore, in Padma Pura: "Ka is the origin of Lord Viu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the stras should be the servants of these two principles."* Text 53 ata eva tatraiva vymohya carcarasya jagatas te te purgams ta tam eva hi devat paramik jalpantu kalpvadhi siddhnte punar eka eva bhagavn viu samstgamavypreu vivecana-vyatikara nteu nicyate" atah eva-therefore; tatra-there; eva-certainly; vyamohaya-for bewilderment; cara-acarasyafull of moving and non-moving creatures; jagata-of the universe; te te-whatever; puranaPuranas; agama-and other Vedic literatures; tam tam-whatever; eva-certainly; hi-indeed; devatam-deity; paramikam-supreme; jalpantu-may describe; kala-of the kalpa; avadhi-until the end; siddhante-in thek final conclusion; puna- again; eka-alone; eva-certainly; bhagavan-the Personality of Godhead; visnu-Visnu; samasta-all; agama-of Vedic literatures; vyaparesu-in the efforts; vivecana-vyatikaram-the discrimination; nitesu-in conclusive statements; nisciyate-is conclusively established. There it is also said: "In order to bewilder the moving and non-moving inhabitants of the material universe, the Puras and other Vedic scriptures may sometimes say that this or that demigod is the Supreme Lord. The actual final conclusion of all Vedic literatures, however, is that only Lord Viu, and no one else, is the Supreme Personality of Godhead."

Text 54 r-prathama-skandhe mumukavo ghora-rpn hitv bhta-patn atha nryaa-kal nt bhajanti hy anasyava" iti sri-prathama-skandhe-in the First Canto of Srimad-Bhagavatam; mumukava-persons desiring liberation; ghora-horrible, ghastly; rpn-forms like that; hitv-rejecting; bhtapatn-demigods; atha- for this reason; nryaa-the Personality of Godhead; kal-plenary portions; nt-all-blissful; bhajanti-do worship; hi-certainly; anasyava-nonenvious; itithus. In rmad-Bhgavatam (1.2.26): "Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viu and His plenary portions."* Texts 55 and 56 atra sva harer eva kal-abdena krtita ato vidhi-hardn nikhiln su-parvanm r-vio sva-vargebhyo nynatbhiprakit atra-here; svamsa-svamsa-vataras; hare-of Lord Hari; eva-certainly; kala-sabdena-by the word "kala"; kirtita-described; ata-therefore; vidhi-of Brahma; hara-Siva; adinam-and the other demigods; nikhilanam-all; su-parvanam-of the demigods; sri-visno-of Lord Visnu; svamsa-vargebhya-than the incarnations; nyunata-inferior position; abhiprakasita-manifest. The sva-avatras here are called kals. Brahm, iva, and all other demigods are inferior to the sva-avatras of Lord Viu. Text 57

yath tatraiva athpi yat-pda-nakhvasta jagad viricopahtrhambha sea punty anyatamo mukundt ko nma loke bhagavat-padrtha" iti yatha-just as; tatra-there; eva-certainly; atha-therefore; api- certainly; yat-whose; pdanakha-nails of the feet; avasam- emanating; jagat-the whole universe; virica-Brahmj; upahta- collected; arhaa-worship; ambha-water; sa-along with; am-Lord iva; puntipurifies; anyatama-who else; mukundt-besides the Personality of Godhead r Ka; kawho; nma-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthaworth; iti- thus. There it is also said (rmad-Bhgavatam 1.18.21): Who can be worthy of the name of the Supreme Lord but the Personality of Godhead r Ka? Brahmj collected the water emanating from the nails of His feet in order to award it to Lord iva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord iva."* Texts 58 and 59 mah-vrhe ca matsya-krma-varhdy sam vior abhedata brahmdym asam prokt prak tis tu samgam" iti atra prak ti-abdena cic-chaktir abhidhyate abhinna-bhinna-rpatvd asyaivokta samsm maha-varahe-in the Maha-varaha Purana; ca-also; matsya-Matsya; kurma-Kurma; varahaVaraha; adya-beginning with; sama-equal; visno-with Lord Visnu; abhedata-because of non-difference; brahma-adyam-with Brahma and the other demigods; asama-not equal; prokta-described; prakrti-nature; tu-but; sama-equal; asama-and not equal; iti-thus; atrahere; prakrti-sabdena-by the word "prakrti";cit-transcendental; sakti-potency; abhidhiyate-is named; abhinna-as not different; bhinna-rupatvat-and as different; asya-of Him; eva-certainly; ukta-described; sama-as equal; asama-and not equal.

In Mah-varha Pura also: "Matsya, Krma, Varha, and other incarnations are equal to Lord Viu, for they are not different from Lord Viu Himself. Brahm and the other material demigods are described as not equal to Lord Viu, although as His potency they are also equal to Him." The word "prakti" (potency) here means spiritual potency". Because they are simultaneously different and not different from the Lord, here it is said that they are both equal to Him and not equal to Him.

Chapter Three
Llvatra-nirpaa The Ll-avatras

Text 1 atha llvatr ca vilikhyante yath-mati rmad-bhgavatasynusrea pryaas tv am atha-now; lila-avatra-pastime incarnations; ca-also; vilkhyante-are described in writing; yatha-mati-as far as they are understood; srimad-bhagavatasya-of Srimad-Bhagavatam; anusarena-in accordance with the description; prayasa-primarily; tu-also; ami-they. Now, primarily following rmad-Bhgavatam, I will write whatever I know of the llavatras (pastime incarnations). Text 2 tatra r-catusana r-prathame "sa eva prathama deva kaumra sargam rita cacra ducara brahm brahmacaryam akhaitam" iti

tatra-in that connection; sri-catuhsana-the Four Kumaras; sri-prathame-in the First Canto of Srimad-Bhagavatam; sa-that; eva- certainly; prathamam-first; deva-Supreme Lord; kaumram-named the Kumras (unmarried); sargam-creation; rita-under; cacraperformed; ducaram-very difficult to do; brahm-in the order of Brahman; brahmacaryamunder discipline to realize the Absolute (Brahman); akhaitam-unbroken; iti-thus. The four Kumras are described in rmad-Bhgavatam (1.3.6): "First of all, in the beginning of creation, there were the four unmarried sons of Brahm (the Kumras), who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth."* Texts 3 and 4 caturbhir avatro 'yam eka eva sat mata sana-abdt catusv eva catusana iti smta uddha-jnasya bhakte ca pracrrtham avtart pacabdhika-blbho gaura kamalayonita catubhi-with four; avatraj-incarnation; ayam-this; eka-one; eva-certainly; satam-by the devotees; mata-considered; sana-sabdat-from the word "sana"; catuhsu-among the four; evacertainly; catuh-sana-the word "catuhsana"; iti-thus; smrta-is described; suddha-pure; jnanasya-of knowledge; bhakte-of devotional service; ca-also; pracara-preaching; artham-for the purpose; avatarat-descended to this world; pancasa-five; abdhika-years old; bala-boys; abha-with the appearance; gaura-with fair complexions; kamalayonita-born from Brahma. The devotees consider the four Kumras a single incarnation. In order to preach devotional service and pure transcendental knowledge, they appear as the perpetually five year old, fair-complexioned sons of the demigod Brahm. Text 5 r-nrada tatraiva "ttyam i-sarga vai

devaritvam upetya sa tantra stvatam caa naikarmya karma yata" iti sri-narada-Narada Muni; tatra-there; eva-certainly; ttyam-the third one; i-sargam-the millennium of the is; vai-certainly; devaritam-incarnation of the i amongst the demigods; upetya-having accepted; sa-he; tantram-exposition of the Vedas; stvatam-which is especially meant for devotional service; caa-collected; naikarmyam- nonfruitive; karmam-of work; yata-from which; iti-thus. Nrada Muni is described in rmad-Bhgavatam 1.3.8: "In the millennium of the is, the Personality of Godhead accepted the third empowered incarnation in the form of Devari Nrada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action."* Texts 6 and 7 pravrtanya loke 'smin sva-bhakter eva sarvata harir devari-rpea candra-ubhro vidher abht virbhydime brhme kalpa eva catusana nrada cnuvartete kalpeu sakalev api pravartanaya-in order to preach; loke asmin-in this material world; sva-bhakte-His own devotional service; eva-certainly; sarvata-in all respects; hari-Lord Hari; devarsi-of Narada Muni; rupena-in the form; candra-as the moon; subhra-splendid; vidhe-from Brahma; abhut-appeared; avirbhuya-having appeared; adime-in the first; brahma kalpe-in the Brahmakalpa; eva-certainly; catuhsana-the Four Kumaras; narada-Narada Muni; ca-also; anuvartete-they continue; kalpesu sakalesu-in all the succeeding kalpas; api-also. To preach everything about His own devotional service, Lord Hari, who is splendid as the moon, appeared from the demigod Brahm as Devari Nrada. In the first kalpa, the Brahmakapla, the four Kumras appear, and then Nrada follows them. This happens in every kalpa. Text 8

r-varha tatraiva "dvitya tu bhavysya rastala-gat mahm uddhariyann updatta yajea saukara vapu" sri-varaha-Lord Varaha; tatra-there; eva-certainly; dvityam-the second; tu-but; bhavyafor the welfare; asya-of this earth; rastala- of the lowest region; gatm-having gone; mahmthe earth; uddhariyan- lifting; updatta-established; yajea-the proprietor or the supreme enjoyer; saukaram-hoggish; vapu-incarnation. Lord Varha is described in rmad-Bhgavatam 1.3.7: "The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the second incarnation), and for the welfare of the earth He lifted the earth from the nether regions of the universe."* Text 9 r-dvitye ca "yatrodyata kiti-taloddharaya bibhrat krau tanu sakala-yaja-maym ananta antar-mahrava upgatam di-daitya ta daraydrim iva vajra-dharo dadra" iti sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; ca-also; udyata-attempted; kititala-the planet earth; uddharaya-for the matter of lifting; bibhrat-assumed; kraumpastimes; tanum-form; sakala-total; yaja-maym-all-inclusive sacrifices; ananta-the Unlimited; antar-within the universe; mah-arave-the great Garbha Ocan; upgatam-having arrived at; di-the first; daityam-demon; tam-him; daray-by the tusk; adrim-the flying mountains; iva-like; vajra-dhara-the controller of the thunderbolts; dadra-pierced; iti-thus. In rmad-Bhgavatam 2.7.1 also: "Lord Brahm said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon (Hirayka) appeared, and the Lord pierced him with His tusk."*

Text 10 dvr virst kalpe 'sminn dye svyambhuvntare ghrd vidher dharoddhtyai ckye tu nrata dvi-two times; avirasit-appeared; kalpe-kalpa; asmin-in this; adye-the first; svayambhuvaof Svayambhuva Manu; antare-during the reign; grhanat-from the nostril; vidhe-of Brahma; dhara-the earth; uddhrtyai- for the purpose of lifting; caksusiye-during the reign of Caksusa Manu; tu- but; nirata-from the water. In this, the first kalpa, He appeared twice. To rescue the eartb he appeared during the Svyambhuva-manvantara from Brahm's nostril, and during the Ckua-manvantara He appeared from the water. Texts 11 and 12 hirayka dharoddhare nihantu dari-pugava catupt r-varho 'sau n-varha kvacin mata kadcij jalada-yma kadcic candra-pura yaja-mrti sthaviho 'ya vara-dvaya-yuta smta hiranyaksam-Hiranyaksa; dhara-of the earth uddare-during the lifting; nihantum-to lift; damstri-pungava-with great tusks; catuspat-four-legged beast; sri-varaha-Varaha; asau-this; nr-varaha-domestic boar; kvacit-sometimes; mata-considered; kadacit-sometimes; jalada-as a raincloud; syama-dark; kadacit-sometimes; candra-as the moon; pandura-white; yajnamurti-the recepient of sacrificial offerings; sthavistha-manifesting a gigantic form; ayamHe; varna-colors; dvaya-with two; yuta-endowed; smrta-described in Vedic literatures. Lord Varha, the best of tusked beasts, appears to kill Hirayka and rescue the earth. Sometimes Varha is a wild animal of the forest and sometimes He is a domestic animal. Sometimes He is dark as a rain-cloud, and sometimes He is white as the moon. In this way Smti-stra describes two gigantic forms of Lord Varha, the form of Vedic sacrifices.

Text 13 dakt prcetast si ryate ckue 'ntare atas tatraiva janmsya hiraykasya yujyate daksat-from Prajapati Daksa; pracetasat-the son of the Pracetas; srsti-the creation of various living entities; sruyate-is heard (in the Sixth Canto of Srimad-Bhagavatam); caksusethe reign of Caksusa Manu; antare-within; ata-from that; tatra-there; eva-certainly; janmabirth; asya-of him; hiranyaksasya-of Hiranyaksa; yujyate-occured. The scriptures explain that the Pracet s' son, Daka, begat childred during the reign of Cakua Manu. It was then that Hirayka was born. Text 14 tath hi r-caturthe "ckue tv antare prpte prk-sarge kla-vidrute ya sauarja praj i sa dako daiva-codita" iti tatha hi-furthermore; sri-aturthe-in the Fourth Canto of Srimad-Bhagavatam; ckuenamed Ckua; tu-but; antare-the manvantara; prpte-when it happened; prk-previous; sarge-creation; kla-vidrute- destroyed in due course of time; ya-one who; sasarja-created; praj- living entities; i-desirable; sa-he; daka-Daka-daiva-by the Supreme Personality of Godhead; codita-inspired; iti-thus. In rmad-Bhgavatam 4.30.49: "His previous body had been destroyed, but he, the same Daka, inspired by the supreme will, created all the desired living entities in the Ckua-manvantara."* Text 15 uttnapda-vayn tanayasya pracetasm dakasyaiva diti putr hirayko dite suta

uttanapada-of Maharaja Uttanapada; vamsyanam-of the descendents; tanayasya-of the son; pracetasam-of the Pracetas; daksasya-of Maharaja Daksa; eva-certainly; diti-Diti; putri-the daughter; hiranyaksa- Hiranyaksa-dite-of Diti; suta-the son. In King Uttnapda's dynasty, Diti was the daughter of the Pracets' son, Daka. Diti's son was Hirayka. Text 16 kalprambhe tad nsti sutotpattir manor api kvsau pracetaso daka kv diti kv dite suta kalpa-of the kalpa; arambhe-at the beginning; tada-then; na-no; asti-is; suta-of sons; utpatti-birth; mano-of Manu; api-even; kva-where?; asau-he; pracetasa-son of the Pracetas; daksa-Daksa; kva-where?; diti-is Diti; kva-where?;dite-of Diti; suta-the son. In the beginning of the kalpa no one had been born yet, even from Manu. Where, then, was the Pracets' son, Daka? Where was Diti? Where was Diti's son? Text 17 ata kla-dvayodbhta r-varhasya ceitam ekatraivha maitreya kattu prannurodhata ata-therefore; kala-dvaya-udbhutam-occuring at two different times; sri-varahasya-of Lord Varaha; cestitam-pastimes; ekatra-in one place; eva-certainly; aha-described; maitreyaMaitreya; ksattu-of Vidura; prasna-to the question; anurodhata-in compliance. In answer to Vidura's question, Maitreya Muni described Lord Varha's pastimes at two different times as if they had happened at the same time. Text 18 madhye manvantarasyaiva mune pn manu prati pralayo 'sau babhveti pure kvcid ryate

madhye-in the middle; manvantarasya-of the reign of Svayambhuva Manu; eva-certainly; mune-of Agastya Muni; sapat-from the curse; manum prati-to Manu; pralaya-partial devastation; asau-thus; babhuva-was manifes; iti-thus; purane-in the Matsya Purana; kvacit-in a certain passage; iryate-is described. Because of a sage's curse to Manu a cosmic devastation occured in the middle of Manu's reign. This is descibed in a Pura. Note: The scripture here is Matsya Pura. Text 19 ayam aksmiko jta ckuasyntare mano pralaya padmanbhasya llayeti ca kutracit ayam-this; akasmika-apparently without a reason; jata-was manifested; caksusasya-of Caksusa; antare-during the reign; mano-of the Manu; pralaya-partial devastation; padmanabhasya-of Lord Visnu; lilaya- by the pastime; iti-thus; ca-also; kutracit-in a certain place. In another scripture it is said that, caused by the lotus-naveled Lord's pastimes, this cosmic devastation unexpectedly occurred in Ckua Manu's reign. Note: The scripture here is Viu-dharmottara Pura. Text 20 sarva-manvantarasynte pralayo nicita bhavet viu-dharmottare tv etan mrkaeyena bhitam sarva-of all; manvantarasya-of the reign of the Manus; ante-at the certainly; pralaya-partial devastation; niscitam-concluded; bhavet-is; visnu-dharma-uttare-in the Visnu-dharmottara Purana; tu-also; etat-this; markandeyena-by Markandeya Muni; bhasitam-spoken.

A cosmic devastation occurs at the end of each Manu's reign. This is described by Mrkaeya Muni in the following verses of Viu-dharmottara Pura: Text 21 manvantare parike dev manvantarevar mahar-lokam athsdya tihanti gata-kalma manvantare-when the reign of each Manu; pariksine-is concluded; deva-the demigods; manvantara-during the reign of Manu; isvara-controlling deities; mahah-lokam-the planet Maharloka; atha-then; asadya-arriving at; tisthanti-remain; gata-free; kalmasa-from all faults. "When Manu's reign is ended the faultless demigods that controlled the world during the manvantara travel to the planet Maharloka and remain there. Text 22 "manu ca saha akrea dev ca yadu-nandana brahmaloka prapadyante punar-vtti-durlabham manu-Manu; ca-also; saha-with; sakrena-Indra; deva-the demigods; ca-also; yadunandana-O descendant of Maharaja Yadu; brahmalokam-Brahmaloka; prapadyante-attain; puna-again; avartti-attainmentf; durlabham-is difficult. "O Ydava, at that time Manu, Indra, and the demigods take shelter of Brahmaloka, which is very difficult to attain. Text 23 "bhtala satalam vajra toya-rp mahevara rmi-ml mah-vega sarvam vrtva tisthati

bhutalam-Bhutala planetary system; satalam-Satala planetary system; vajra-O vajra-toya-of water; rupi-in the form; maha-isvara-the Supreme Personality of Godhead; urmi-mali-the ocean full of waves; maha-vega- powerful; sarvam-everything; avrtya-covering; tisthatiremains. "O Vajra, then the Supreme Lord becomes a powerful, wave-garlanded ocean and completely covers the Bhtala and Satala planets. Text 24 "bhrlokam rita sarva tad nayati ydava na vinayanti rjendra virut kula-parvat bhurlokam-on Bhurloka; asritam-situated; sarvam-everything; tada-then; nasyati-is destroyed; yadava-O descendant of Maharaja Yadu; na-not; vinasyanti-are destroyed; rajaindra-O great king; visruta-celebrated; kula-parvata-great mountains. "O Ydava, then everything in Bhrloka is destroyed. O king of kings, only the famous great mountains are not destroyed. Text 25 "naur bhtv tu tad dev mah yadu-kulodvaha dhrayaty atha bjni sarvy evvieata nau-a boat-bhutva-becoming; tu-also; tada-then; devi-the demigoddess; mahi-earth; yadukula-udvaha-O best of the Yadu dynasty; dharayati-protects; atha-then; bijani-seeds; sarvaniall; eva- certainly; avisesata-without discrimination. "O best of the Yadu dynasty, then the earth-goddess becomes a boat and protects all seeds without discrimination. Texts 26 and 27 "bhaviya ca manus tatra

bhaviya ayas tath tihanti rja-rdla sapta te prathit bhuvi "matsya-rpa-dharo viu g bhtv jagat-pati karati tu ta nva sthnt sthna tu llay bhavisya-will be; manu-Manu; tatra-there; bhavisya-will be; rsaya-great sages; tatha-in the same way; tisthanti-remaining; raja-sardula-O tiger among kings; sapta-seven; te-they; prathita-famous; bhuvi-on earth; matsya-of a fish; rupa-the form; dhara-manifesting; visnu-Lord Visnu; srngi-with a single horn; bhutva-having become; jagat-of the universe; pati-the lord; akarsati-pulls; tu-also; tam-that; navam-boat; sthanat-from place; sthanam-to place; tu-also; lilaya-in the performance of His pastimes. "O tiger among kings, the future Manu and future seven sages famous in the world will take shelter in a boat. Lord Viu, the master of the universe, will assume the form of a horned fish will playfully pull that boat from place to place. Text 28 "himdri-ikhare nva baddhv devo jagat-pati matsyas tv adyo bhavati te ca tihanti tatrag hima-adri-of the Himalaya Mountains; sikhare-on the summit; navam-the boat; baddhvaplacing; deva-the Supreme Personality of Godhead; jagat-of the universe; pati-the lord; matsya-the fish incarnation; tu-also; adrsya-invisible; bhavati-becomes; te-Manu and the sages; ca-also; tisthanti-remain; tatraga-at that place. "After tying the boat to the peaks of the Himalayas, that fish, the Lord of the universes, will become invisible. Manu and the sages stayed where they were. Text 29 "kta-tulya tata kla yvat prakalaa smtam pa samam atho ynti yath-prva nardhipa aya ca manu caiva sarva kurvanti te tad" iti

krta-to Satya-yuga; tulyam-equal; tata-then; kalam-time; yavat-to which extent; praksalanam-purifying; smrtam-considered; apa-waters; samam-equality; atha-then; yantiattain; yatha-purvam-as before; nara-adhipa-O king; rsaya-the sages; ca-and; manu-Manu; ca-also; eva- certainly; sarvam-everything; kurvanti-will perform; te-they; tada-then; iti-thus. "O king, then the time will become like Satya-yuga. the waters will recede to their normal level, and Manu and the sages will recreate everything." Text 30 manor ante layo nsti mnave 'dari myay viuneti bruvais tu svmibhir naia manyate mano-of Manu; ante-at the end; laya-devastation; na-not; asti-is; manave-to Manu; adarsi-saw; mayaya-by the illusory potency maya; visnuna-by Visnu; iti-thus; bruvanaispeaking; tu-also; svamibhi-by Sridhara Svami; na-not; esa-this; manyate-is thought. Saying "A cosmic devastation does not occur at the end of Manu's reign. That devastation is an illusion Lord Viu shows to Manu", rdhara Svm does not think there is such a devastation. Text 31 r-matsya r-prathame "rpa sa jaghe mtsya ckuodadhi-samplave nvy ropya mah-mayym apd vaivasvata manum" sri-matsya-the Matsya incarnation; sri-prathame-in the First Canto of Srimad-Bhagavatam; rpam-form; sa-He; jaghe-accepted; mtsyam-of a fish; ckua-Ckua; udadhi-water; samplave-inundation-nvi-on the boat; ropya-keeping on; nah-the earth; mayym-drowned in; apt- protected; vaivasvatam-Vaivasvata; manum-Manu, the father of man. The fish-incarnation, Lord Matsya, is described in rmad-Bhgavatam 1.3.15:

"When there was a complete inundation after the period of the Ckua Manu and the whole world was deep within water, the Lord accepted the form of a fish and pretected Vaivasvata Manu, keeping him up on a boat."* Text 32 r-dvitye ca "matsyo yugnta-samaye manunopalabdha komayo nikhila-jva-nikya-keta visrasitn uru-bhaye salile mukhn me dya tatra vijahra ha veda-mrgn" sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; ca-also; matsya-incarnation of the fish; yuga-anta-at the end of the millennium; samaye-at the time of; manun-the would-be Vaivasvata Manu; upalabdha- seen; komaya-up to the earthly planets; nikhila-all; jvaliving entities; nikya-keta-shelter for; visrasitn-emanating from; uru- great; bhaye-out of fear; salile-in the water; mukht-from the mouth; me-mine; dya-having taken to; tatrathere; vijahra-enjoyed; ha- certainly; veda-mrgn-all the Vedas. Also in rmad-Bhgavatam 2.7.12: "At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my (Brahm's) mouth, and the Lord enjoys those vast waters and protects the Vedas."* Text 33 pdme ca "evam ukto hkeo brahma paramevara matsya-rpa samsthya pravivea mahodadhim" iti padme-in the Padma Purana; ca-also; evam-in this way; ukta-spoken to; hrsikesa-the master of the senses; brahmana-by Brahma; parama-isvara-the Supreme Controller; matsyaof a fish; rupam-the form; samasthaya-assuming; pravivesa-entered; maha-udadhim-the great ocean; iti-thus.

Also in Padma Pura: "When Brahm said this, the Supreme Personality of Godhead, the master of the senses, assumed the form of a fish and entered the waters of the ocean." Text 34 matsyo 'pi prdurabhavad dv kalpe 'smin varha-vat dau svyambhuvyasya daitya ghnann aharac chrut ante tu ckuyasya kp satyavrate 'karot matsya-Matsya; api-also; pradurabhavat-appeared; dvih kalpe-asmin-in two kalpas; varaha-vat-as Varaha did; adau-at first; svayabhuvuyasya- ofthe reign of Svayambhuva Manu; daityam-a demon; ghnan-killing; aharat- rescued; sruti-the Vedas; ante-at the end; tu-also; caksusiyasya-of the reign of Caksusa Manu; krpam-mercy; satyavrate-to Maharaja Satyavrata; akarot-gave. Lord Matsya appeared in two kalpas, as Lord Varha had done. In the first appearance, during Svyambhuva Manu's reign, He killed a demon and rescued the Vedas. In the second appearance, during Ckua Manu's reign, He was merciful to Satyavrata. Text 35 antyena srdha-pdyena proktam dyasya ceitam prva-srdhena cntyasya matsyo jeyo varha-vat antyena-by the conclusion; sardha-padyena-by the half-verse; proktam-described; adyasyaof the first appearance; cestitam-pastimes; purva-sardhena-by the first half-verse; ca-also; antyasya-of the second appearance; matsya-Matsya; jneya-should be understood; varahavat; like Lord Varaha. The first appearance of Lord Matsya is described in the quotations in Text 33 and the second half of Text 32. The second appearance is described in the quotations inText 31 and the first half of Text 32. Thus Lord Matsya appeared as Lord Varha had. Text 36 upalakaam evaitad anya-manvantarasya ca

viu-dharmottarj jey prdurbhv caturdaa upalaksanam-hint; eva-certainly; etat-this; anya-manvantarasya-of appearance during the reign of other Manus; ca-also; visnu-dharma-uttarat-from the Visnu-dharmottara Purana; jneya-may be understood; pradurbhava- appearances; caturdasa-fourteen. In this way there is a hint of Lord Matsya's appearance during the reigns of the other Manus. In this way from Viu-dharmottara Pura it is understood that Lord Matsya appears fourteen times. Text 37 r-yaja r-prathame "tata saptama kty rucer yajo 'bhyajyata sa ymdyai sura-gaair apt svyambhuvntaram" iti sri-yajna-Lord Yajna; sri-prathame-in the First Canto of Srimad-Bhagavatam; tata-after that; saptame-the seventh in the line; ktym-in the womb of Akti; ruce-by Prajpati Ruci; yaja- the Lord's incarnation as Yaja; abhyajyata-advented; sa-He; yma-dyaiwith Yma and others; sura-gaai-with demigods; apt-ruled; svyambhuva-antaram-the change of the period of Svyambhuva Manu; iti- thus. Lord Yaja is described in rmad-Bhgavatam 1.3.12: "The seventh incarnation was Yaja, the son of Prajpati Ruci and his wife Akti. He controlled the period during the change of the Svyambhuva Manu and was assisted by demigods such as His son Yama."* Text 38 traym eva lokn mahrti-harad asau mtmahena manun harir ity api abdita trayanam-of the three; eva-certainly; lokanam-planetary systems; maha-great; artisufferings; haranat-by removing; asau-He; matamahena-by His maternal grandfather; manuna-Manu; hari-Lord Hari; iti-thus; api-even; sabdita-named.

Because Lord Yaja delivered (hari) the three planetary systems from great sufferings, He was given the name {.sy 168}hari" by His maternal grandfather, Manu. Text 39 r-nara-nryaau tatraiva "turye dharma-kal-sarge nara-nryav bhtvtmopaamopetam akarot ducara tapa" iti sri-nara-narayanau-Nara Narayana Rsis; tatra-there; eva-certainly; turye-in the fourth of the line; dharma-kal-wife of Dharmarja; sarge- being born of; nara-nryaau-named Nara and Nryaa; -sages; bhtv-becoming; tma-upaama-controlling the senses; upetam-for achievement of; akarot-undertook; ducaram-very strenuous; tapa- penance; iti-thus. Nara-Nryaa is are described in rmad-Bhgavatam 1.3.9: "In the fourth incarnation, the Lord became Nara and Nryaa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses."* Text 40 stre 'nyau hari-kkhyv anayo sodarau smtau ebhir eko 'vatra syc caturbhi sanakdi-vat sastre-in the Vedic scriptures; anyau-two others; hari-Hari; krsna-and Krsna; akhyaunames; anayo-of whom; sodarau-brothers; smrtau-remembered; ebhi-by them; eka-one; avatra-incarnation; syat-may be; caturbhi-by the Four; sanaka-adi-the Kumaras headed by Sanaka Kumara; vat-like. In another scripture these two brothers, are called Hari and Ka. They are considered a single incarnation, as are the four Kumras. Text 41

r-kapila tatraiva "pacama kapilo nma siddhea kla-viplutam provcsuraye skhya tattva-grma-vinirayam" iti sri-kapila-Lord Kapila; tatra-there; eva-certainly; pacama-the fifth one; kapila-Kapila; nma-of the name; siddhea-the foremost amongst the perfect; kla-time; viplutam-lost; provca-said; suaye- unto the brhmaa named Asuri; skhyam-metaphysics; tattva-grmathe sum total of the creative elements; vinirayam-exposition; iti-thus. Lord Kapila is described in rmad-Bhgavatam 1.3.10: "The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brhmaa, for in course of time this knowledge had been lost."* Text 42 devahty kardamata prdurbhvam asau gata prokta kapila-varatvt kapilkhyo viricin devahutyam-in the womb of Devahuti; kardamata-from Kardama Muni; pradurbhavamincarnation; asau-He; gata-accepted; prokta-described; kapila-varnatvat-because of His ruddy complexion; kapila-akhya-named Kapila; virincina-by Brahma. Kapila Muni appeared as the son of Kardama and Devahti. Because of His ruddy complexion, Brahm gave Him the name Kapila. Texts 43 and 44 pdme "kapolo vsudevas tattva skhya jagda ha brahmdibhya ca devebhyo bhgv-dibhyas tathaiva ca tathaivsuraye sarva-

vedrthir upabhitam "sarva-veda-viruddha ca kapilo 'nyo jagda ha skhyam suraye 'nyasmai ku-tarka-paribhitam" kapila-Kapila; vasudeva-of Lord Vasudeva; amsa-plenary portion; tattvam sankhyam-the Sankhya philosophy; jagada ha-spoke; brahma-adibhya-headed by Brahma; ca-also; devebhya-to the demigods; bhrgu-adibhya-to the sages, headed by Bhrgu Muni; tatha-in the same way; ca-also; tatha-in the same way; eva-certainly; asuraye-to Asuri Brahmana; sarva-veda-arthaih upabrmhitam-with the poper understanding of the Vedas; sarva-all; vedathe Vedas; viruddham-contradicting; ca-also; kapila-Kapila; anya-another; jagada ha-spoke; sankhyam-Sankhya philosophy; asuraye-to Asuri Brahmana; anyasmai-another; ku-tarkaparibrmhitam-filled with faulty logic. In Padma Pura: "Lord Kapila, who is an aa-avatra of Lord Vsudeva, spoke the Skhya philosophy, which properly explains the meaning of the Vedas, to Asuri Brhmaa, the demigods headed by Brahm, and the great sages headed by Bhgu Muni. Then a different Kapila spoke a different Skhya phioosophy, full of faulty logic and in opposition to all the Vedas, to a different Asuri Brhmaa." Text 45 r-datta r-dvitye "atrer apatyam abhikkata ha tuo datta mayham iti yad bhagavn sa datta yat-pda-pa kaja-parga-pavitra-deh yogarddhim pur ubhay yadu-haihaydh " sri-datta-Dattatreya; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; atre-of the sage Atri; apatyam-issue; abhikkata- having prayed for; ha-said it; tua-being satisfied; datta-given over; may-by me; aham-myself; iti-thus; yat-because; bhagavn-the Personality of Godhead; sa-He; datta-Datttreya; yat-pda-one whose feet; pakaja-lotus; parga-dust; pavitra-purified; deh-body; yoga-mystic; ddhim-opulence; pu-got; ubhaym-for both the worlds; yadu-the father of the Yadu dynasty; haihaya-dy-and others, like King Haihaya. Lord Datttreya is described in rmad-Bhgavatam 2.7.4:

"The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri's son, Datttreya (Datta, the son of Atri). And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings."* Text 46 r-prathame "aham atrer apatyatva vta prpto 'nasyay nvkikm alarkya prahlddibhya civn" iti sri-prathame-in the First Canto of Srimad-Bhagavatam; aham-the sixth one; atre-of Atri; apatyatvam-sonship; vta-being prayed for; prpta-obtained; anasyay-by Anasy; nvkikm-on the subject of transcendence; alarkya-unto Alarka; prahlda-dibhya-unto Prahlda and other; civn-spoke; iti-thus. In rmad-Bhgavatam 1.3.11: "The sixth incarnation of the purua was the son of the sage Atri. He was born from the womb of Anasy, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlda and others (Yadu, Haihaya, etc.)."* Text 47 r-brahme tu kathitam atri-patnynasyay prrthito bhagavn atrer apatyatvam upeyivn sri-brahmande-in the Brahmanda Purana; tu-also; kathitam-described; atri-of Atri Muni; patnya-by the wife; anasuyaya-named Anasuya; prarthita-appealed; bhagavan-the Supreme Lord; atre-of Atri Muni; apatyatvam upeyivan-became the child. In Brahma Pura it is said that when Atri Muni's wife, Anasy, requested Him, the Lord became her son. Text 48 tath hi

"vara dattvnasyyai viu sarva-jagan-maya atre putro 'bhavat tasy sveccha-mnua-vigraha datttreya iti khyto yati-vea-vibhita" tatha hi-furthermore; varam-benediction; dattva-granding; anasuyayai-to Anasuya-devi; visnu-Lord Visnu; sarva-jagat-maya-the all-pervading controller of innumerable material universes; atre-of Atri Muni; putra-the son; abhavat-became; tasyam-in her womb; svaiccha-according to the desire of His devotees; manusa-in the world of human beings; vigraha-manifesting His form; dattatreya-as Dattatreya; iti-thus; khyata-famous; yati-of an ascetic; vesa-with the garments; vibhusita-decorated. The scriptures further explain: "Lord Viu, who is present everywhere in all the worlds, granted Anasy's request and appeared in her womb as Atri Muni's son. By His own wish appearing in a humanlike form, and decorated with a sannys's garments. He was called Datttreya." Text 49 r-hayara r-dvitye "satre mamsa bhagavn haya-ratho skt sa yaja-puruas tapanya-vara chandomayo makhamayo 'khila-devattm vco babhvur uat vasato 'sya nasta" iti sri-hayasirsa-Lord Hayagriva; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; satrein the sacrificial ceremonu; mama-of mine; sa- appeared; bhagavn-the Personality of Godhead; haya-ra-with His horselike head; atha-thus; skt-directly; sa-He; yajapurua-the person who is pleased by performances of sacrifice; tapanya-golden; varahue; handa-maya-personified Vedic hymns; makha-maya-personified sacrifices; akhila-all that be; devat-tm- the soul of the dmigods; vca-sounds; babhvu-become audible; uat-very pleasing to hear; vasata-while breathing; asya-His; nasta-through the nostrils; iti-thus. Lord Hayagrva is described in rmad-Bhgavatam 2.7.11:

"The Lord appeared as the Hayagrva incarnation in a sacrifice performed by me (Brahm). He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils."* Text 50 prdurbhyaiva yajgner dnavau madhu-kaiabhau hatv pratyanayad vedn punar vagvar-pati pradurbhuya-having appeared; eva-certainly; yajna-of sacrifice; agne-from the fire; danavau-two demons; madhu-kaitabhau-name Madhi and Kaitabha; hatva-having killed; pratyanayat-returned; vedan-the Vedas; puna-again; vagisvari-pati-the master of the Vedas. Appearing from the sacrificial fire, Lord Hayagrva, the master of the Vedas, killed the demons Madhu and Kaiabha and recovered the Vedas. Text 51 r-hasa r-dvitye "tubhya ca nrada bha bhagavn vivddhabhvena sdhi paritua uvca yogam jna ca bhgavatam tma-satattva-dpa yad vsudeva-ara vidur ajasaiva" iti sri-hamsa-the Hamsa incarnation; sri-dvitiye-in the Second Canto of Srimad-Bhagavatam; tubhyam-unto you; ca-also; nrada-O Nrada; bham-very nicely; bhagavn-the Personality of Godhead; vivddha- developed; bhvena-by transcendental love; sdhu-your goodness; paritua-being satisfied; uvca-described; yogam-service; jnam- knowledge; ca-also; bhgavatam-the science of God and His devotional service; tma-the self; sa-tattva-with all details; dpam-just like the light in the darkness; yat-that which; vsudeva-ara-those who are souls surrendered unto Lord Vsudeva; vidu-know them; ajas- perfectly well; eva-as it is; iti-thus. Lord Hasa is described in rmad-Bhgavatam 2.7.19:

"O Nrada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Hasvatra. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vsudeva, the Personality of Godhead."* Text 52 sakto 'khila-viveko 'ha kra-nra-vibhga-vat iti vyajann aya rjahaso vyakti jald gata sakta-able; akhila-in all matters; viveka-discrimination; aham-I; ksira-of milk; nira-and of water; vibhaga-vat-with the distinction; iti-thus; vyanjan-appearing; ayam-this; raja-hamsaregal swan; vyaktim- manifestation; jalat-from the water; gata-accepted. A regal swan come from the water, the Lord said: "As a swan can divide milk and water, So I can understand the nature of everything." Text 53 r-dhruvapriya tatraiva "viddha sapatny-udita-patribhir anti rjo blo 'pi sann upagatas tapase vanni tasm add dhruva-gati gate prasanno divy stuvani munayo yad upary-adhastt" iti sri-dhruvapriya-Dhruvapriya; tatra-there; eva-certainly; viddha- pinched by; sapatni-a cowife; udita-uttered by; patribhi-by sharp words; anti-just before; rja-of the king; bla-a boy; api- although; san-being so; upagata-took to; tapase-severe penances; vanni-in a great forest; tasmai-therefore; adt-gave as a reward; dhruva-gatim-a path to the Dhruva planet; gate-on being prayed for; prasanna-being satisfied; divy-denizens of higher planets; stuvani- do pray; munaya-great sages; yat-thereupon; upari-up; adhastt-down; iti-thus. Lord Dhruvapriya is described in rmad-Bhgavatam 2.7.8: "Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy took to severe penances in the forest. And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages, both upward and downward."*

Text 54 svyambhuve 'vattokter nmna ckathand iha yajdn ca tatrokty parieya pramata prasiddhy pnigardheti tad-khydsya nigadyate hastyam adrir ity dau padye govardhandri-vat svayambhuve-during the reign of Svayambhuva Manu; avatra-of the incarnation; ukte-of the description; naman namna-of the name; ca-also; akathanat-from the description; ihahere; yajna-of Lord Yajna; adinam-and other incarnations; ca-also; tatra-there; uktya-by the description; parisesya-remaining; pramanata-by measurement; prasiddhya-by fame; prsnigarbha-Prsnigarbha; iti-thus; tat-akhyasya-of that name; nigadyate-spoken; hasta ayam iti adrih iti adau-in Srimad-Bhagavatam 10. ;padye-in the verse; govardhana-adriGovardhana Hill; vat-like. Because this incarnation is described as having appeared in the reign of Svayambhuva Manu, because His name is not specifically given here, and because Lord Yaja and many other incarnations have already been described, by the process of elimination it should be said that this incarnation is Lord Pnigarbha. This is like Govardhana Hill in rmadBhgavatam 10.21.18. Note: It is clear that the unnamed hill in that verse is Govardhana Hill. Text 55 tath r-daame "tvam eva prva-sarge 'bh pni svyambhuve sati tadya sutap nma prajpatir akalmaa aha suto vm abhava pnigarbha iti ruta" iti

tatha-just as; sri-dasame-in the Tenth Canto of Srimad-Bhagavatam; tvam-you; eva-indeed; prva-sarge-in a previous millennium; abh-became; pni-by the name Prsni; svyambhuve-the millennium of Svyambhuva Manu; sati-O supremely chaste; tad-at that time; ayam-Vasudeva; sutap-Sutap; nma-by the name; prajpati-a Prajpati; akalmaa-a spotlessly pious person; aham-I; suta-the son; vm-of both of you; abhavam-became; pnigarbha-celebrated as born of Pni; iti-thus; ruta-I am known; iti-thus. In rmad-Bhgavatam 10.3.32 and 41: "My dear mother, best of the chaste, in your previous birth, in the Svyambhuva millennium, you were known as Pni, and Vasudeva, who was the most pious Prajpati, was named Sutap. Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pnigarbha, or one who is celebrated as having taken birth from Pni."* Text 56 asytra caritnukty nmnukty ca tatra vai parasparam apekitvd yukt caikatra sagati asya-of Him; atra-here; carita-of the pastimes; anuktya-by the lack of description; mana-of the name; anuktya-by the lack of description; ca-also; tatra-there; vai-vertainly; parasparammutually; apeksitvat-in relation to; yukta-proper; ca-also; ekatra-in a single place; sangatimeeting. Because His name and pastimes are otherwise not mentioned here (in rmadBhgavatam's list of incarnations), it is likely that this incarnation is Lord Pnigabha. Text 57 atrgamana-mtrea yadi syd avatrat anyatrpi prasajyeta yathea tat-prakalpan atra-here; agamana-appearing; matrena-only; yadi-if; syat-may be; avatrata-incarnation; anyatra-in other circumstances; api-also; prasajyeta-is also suitable; yatha-as; istam-desired; tat-prakalpana- appearing in that way.

If only to approach (Dhruva) the Lord had descended in that form, then the Lord would also appear before others in a different form each time. Text 58 r-abhh r-prathame "aame merudevy tu nbher jta urukrama darayan vartma dhr sarvrama-namasktam" iti sri-rsabha-Lord Rsabha; sri-prathame-in the First Canto of Srimad-Bhagavatam; aamethe eighth of the incarnations; merudevym tu-in the womb of Merudev, the wife of; nbhe-King Nbhi;jta-took birth; urukrama-th all-powerful Lord; darayam-by showing; vartma-the way; dhr-of the perfect beings; sarva-all; rama-orders of life; namasktamhonored by; iti-thus. Lord abhadeva is described in rmad-Bhgavatam 1.3.13: "The eight incarnation was King abha, son of King Nbhi and his wife Merudev. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life."* Text 59 ukla parama-hasn dharma jpayitu prabhu vyakto guair varihatvd vikhyta abhkhyay sukla-with a fair complexion; parama-hamsanam-of the most exalted of renunciates; dharmam-the prescribed duty; jnapayitam-to teach; prabhu-the Supreme Lord; vyaktaappeared; gunaih-varisthatvat-because of being decorated with all good qualities; vikhyatabecame famous; rsabha-akhyaya- by the name Rsabha. The fair-complexioned Lord appeared to teach the duties of the renounced order. Because He was supremely virtuous, He was famous as abha (the best). Text 60 r-pthu tatraiva

"ibhir ycito bheje navama prthiva vapu dugdhemm oadhr viprs tenya sa uattama" iti sri-prthu-Maharaja Prthu; tatra-there; eva-certainly; ibhi-by the sages; ycita-being prayed for; bheje-accepted; navamam-the ninth one; prthivam-the ruler of the earth; vapubody; dugdha-milking; imm-all these; oadh-products of the earth; vipr-O brhmaas; tena-by; ayam-this; sa-he; uattama-beautifully attractive; iti-thus. Mahrja Pthu is described in rmad-Bhgavatam 1.3.14: "O brhmaas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king (Pthu) who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive."* Text 61 mathyamnn muni-gaair asavyd vaina-bhuta prdurbhto mah-rja uddha-svara-ruci prabhu mathyamanat-being churned; muni-ganai-by the sages; asavyat-from the right; vaina-of Maharaja Vena; bahuta-arm; pradurbhuta-appeared; maha-a great; raja-king; suddhapure; svarna-gold; suci-with the splendor; prabhu-the Supreme Lord. When the sages massaged Vena's right arm, from it the Supreme Lord appeared as the great king Pthu, who was splendid as pure gold. Text 62 dye vyakt kumrdy pthv-ant ca trayodaa kola-matsyau punar vyakti ck u ye tu agmatu adye-in the beginning; vyakta-manifest; kumara-the Four Kumaras; adya-beginning with; prthu-Maharaja Prthu; anta-concluding with; ca-also; trayodasa-thirteen; kola-Lord Varaha; matsyau-and Lord Matsya; puna-again; vyaktim-appearance; caksusiye-during the reign of Caksusa Manu; tu-also; jagmatu-accepted.

These thirteen ll-avatras, from the Four Kumras to Mahrja Pthu, all appeared during the reign of the first (Svyambhuva) Manu. Lord Varha and Lord Matsya, however, appeared again during the reign of Ckua Manu. Text 63 atha r-nsiha tatraiva "caturdaa nrasiha bibhrad daityendram rjitam dadra karajair rv erak kaa-kd yath" iti atha-now; sri-nrsimha-Lord Nrsimha; tatra-there; eva-certainly; caturdaam-the fourteen in the line; nra-siham-the incarnation of the Lord as half-man and half-lion; bibhratadvanced; daitya-indram-the king of the atteists; rjitam-strongly built; dadra-bifurcated; karajai- by the nails; rau-on the lap; erakm-canes; kaa-kt; carpenter; yath-just like; itithus. Lord Nsiha is described in rmad-Bhgavatam 1.3.18: "In the fourteenth incarnation, the Lord appeared as Nsiha and bifurcated the strong body of the atheist Hirayakaipu with His nails, just as a carpenter pierces cane."* Text 64 asya laki-nsihdy vils bahava smt tatra pdma-purdau nn-vara-viceit asya-of Him; laksmi-nrsimha-adya-beginning with Laksmi-Nrsimha; vilasa-pastimes; bahava-many; smrta-are described in the Vedic literatures; tatra-there; padma-purana-in the Padma Purana; adau-and other scriptures; nana-with various; varna-forms; vicestita-and pastimes. r Lakm-Nsiha and many other vilsa-avatras are described in the Smti-stra. In the Padma Pura and other scriptures Their different forms and pastimes are described.

Text 65 ahe 'ntare 'bdhi-mathann n-hare prva-bhvit ata prg ea krmder vyakti ahe 'ntare gata sasthe-the reign of the sixth (Caksusa) Manu; antare-within; abdhi-of the ocean; mathanatthe churning; nr-hare-of Lord Nrsimha; purva-previous; bhavita-appearance; ata-that; prak-before; esa-He; kurma- Lord Kurma; ade-beginning with; vyaktim-appearance; sasthethe reign of Caksusa Manu; antare-during; gata-accepted. Lord Nsiha appeared before the churning of the milk-ocean in the reign of the sixth (Ckua) Manu. He appeared before the appearance of Lord Krma in the reign of the sixth Manu. Text 66 r-krma tatraiva "sursurm udadhi mathmat mandarcalam dadhre kamaha-rpea pha ekdae vibhu" iti sri-kurma-Lord Kurma; tatra-there; eva-certainly; sura-the theists; asurm-of the atheists; udadhim-in the ocean; mathnatm-churning; mandarcalam-the Mandarcala Hill; dadhre-sustained; kamaha-tortoise; rpea-in the form of; phe-shell; ekdae-the eleventh in the line; vibhu-the great; iti-thus. Lord Krma is described in rmad-Bhgavatam 1.3.16: "The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarcala Hill, which was being used as a churning rod by the theists and atheists of the universe."* Text 67 pdme prokta dadhe kauimayam evrthita surai strntare tu bh-dhr kalpdau prakao 'bhavat

padme-in the Padma Purana; proktam-described; dadhe-held; ksaunimayam-the earth; evacertainly; arthita-appealed to; surai-by the demigods; sastra-antare-in another scripture; tualso; bhu-the earth; dhari- holding; kalpa-adau-during the beginning of the kalpa; prakatamanifest; abhavat-became. In the Padma Pura it is said that on the demigods' request He lifted the earth. In another scripture also it is said that He appeared in the beginning of the kalpa and lifted the earth. Text 68 r-dhanvantari-mohinyau tatraiva "dhnvantara dvdaama trayodaamam eva ca apyayat surn anyn mohiny mohayan striy" iti sri-dhanvantati-Lord Dhanvantari; mohinyau-and Mohini-murti; tatra- there; eva-certainly; dhnvantaram-the incarnation of Godhead named Dhanvantari; dvdaamam-the twelfth in the line; trayodaamam-the thirteenth in the line; eva-certainly;l ca-and; apyayat-gave to drink; surn-the demigods; anyn-others; mohiny-by charming beauty; mohayan- alluring; striy-in the form of a woman; iti-thus. Lord Dhanvantari and Mohin-dev are described in rmad-Bhgavatam 1.3.17: "In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink."* Text 69 tatra r-dhanvantari ahe ca saptame cya dvr virbhvam gata tatra-there; sri-dhanvantari-Lord Dhanvantari; sasthe-in the reign of the sixth (Caksusa) Manu; ca-and; saptame-in the reign of the seventh (Vaivasvata) Manu; ca-and; ayam-He; dvi-twice; avirbhavam agata- appeared.

Dhanvantari Lord Dhanvantari appeared twice: during the reigns of the sixth (Ckua) and seventh (Vaivasvata) Manus. Text 70 ahe 'ntare 'bdhi-mathand dhtmta-kamaalu udgato dvi-bhuja yma yur-veda-pravartaka saptame ca tath-rpa k-rja-suto 'bhavat sasthe-of the sixth Manu; antare-during the reign; abdhi-of the milk-ocean; mathanat-from the churning; dhrta-holding; amrta-of nectar; kamandalu-a pot; udgata-appeared; dvibhuja-with two arms; syama-and a dark complexion; ayuh-veda-of the Ayur-veda; pravartaka-original teacher; saptame-during the reign of the seventh Manu; ca-also; tatharupa-in the same form; kasi-of Varanasi; raja-of the king; suta-the son; abhavat-became. During the reign of the sixth Manu, dark-complexioned, two-armed Lord Dhanvantari, the original teacher of the Ayur Veda, carrying pot of nectar in His two arms appeared from the churning of the milk ocean. During the reign of the seventh Manu, He appeared again, in the same form, as the prince of Vras. Text 71 r-mohin daityn mohanysau pramodya ca dhurjae ajito mohin-mrty dvr virbhvam gata daityanam-of the demons; mohanaya-for the bewilderment; asau-He; pramodaya-for pleasing; ca-also; dhurjate-Lord Siva; ajita-the inconquerable Personality of Godhead; mohini-of Mohini-devi; murtya-with the form; dvi-twice; avirbhavam agata-appeared. r Mohin To bewilder the demons and to please Lord iva, the unconquerable Personality of Godhead twice appeared as Mohin-dev.

Text 72 iti ahe ca catvro nsihdy prakrtit iti-thus; sasthe-during the reign of the sixth Manu; ca-also; catvara-four; nrsimha-with Lord Nrsimha; adya-beginning with; prakirtita-are described. In this way, in the reign of the sixth (Ckua) Manu four avatras, beginning with Lord Nsiha, are described. Text 73 r-vmana tatraiva "pacadaa vmanaka ktvgd adhvara bale pada-traya ycamna pratyditsus tri-piapam" iti sri-vamana-Lord Vamana; tatra-there; vai-certainly; pacadaam-the fifteenth in the line; vmanakam-the dwarf-brhmaa; ktv-by assumption of; agt-went; adhvaram-arena of sacrifice; bale-of King Bali; pada-trayam-three steps only; ycamna-begging; pratyditsuwilling at heart to return; tri-piapam-the kingdom of the three planetary systems; iti-thus. Lord Vmana is described in rmad-Bhgavatam 1.3.19: "In the fifteenth incarnation, the Lord assumed the form of a dwarf-brhmaa (Vmana) and visited the arena of sacrifice arranged by Mahrja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land."* Text 74 vmanas trir abhivyakta kalpe 'smin pratipedivn tatrdau danavendrasya vaskaler adhvara yayau tato vaivasvatye 'smin dhundhor makham asau gata

aditau kasyapj jta saptame 'sya catur-yuge pratigraha-kte jtas traya eva trivikrama vamana-Lord Vamana; tri-thrice; abhivyaktam-manifest; kalpe-kalpa; asmin-in this; pratipedivan-became; tatra-there; adau-in the beginning; danava-of the demons; indrasya-of the monarch; vaskale-of Vaskala; adhvaram-to the sacrifice; yayau-went; tata-then; vaivasvatiye-during the reign of Vaivasvata Manu; asmin-in this; dhundho-of Dhundhu; makham-to the sacrifice; asau-He; gata-went; aditau-in the womb of Aditi; kasyapat-from Kasyapa Muni; jata-was born; saptame-in the seventh (Vaivasvata) Manu; asya-of Him; catuh-yuge-cycle of four yugas; pratigraha-of a donation; krte-in the offer; jata-manifest; traya-thrice; eva-certainly; trivikrama-the gigantic form of Lord Trivikrama. Lord Vmana appeared three times in this kalpa. During the reign of the first (Svyambhuva) Manu, He visited the sacrifice performed by Vaskala, the king of the dnavas. Then, in the reign of Vaivasvata Manu, and visited the sacrifice performed by Dhundhu. Then, in the seventh catur-yuga of that manvantara, He appeared as the son of Kayapa and Aditi. In this way, to accept a donation, He appeared three times as Lord Trivikrama. Text 75 r-bhrgava tatraiva "avatre oaame payan brahma-druho npn tri-sapta-ktva kupito ni-katrm akaron mahm" iti sri-bhargava-Lord Parasurama; tatra-there; eva-certainly; avatre- in the incarnation of the Lord; oaame-the sixteenth; payan-seeing; brahma-druha-disobedient to the orders of the brhmaas; npn-the kingly order; tri-sapta-thrice seven times; ktva-had done; kupitabeing engaged; ni-negation; k.satrm-the administrative class; akarot- did perform; mahmthe earth; iti-thus. Lord Paraurma is described in rmad-Bhgavatam 1.3.20: "In the sixteen incarnation of the Godhead, the Lord (as Bhgupati) annihilated the administrative class (katriyas) twenty-one times, being angry with them because of their rebellion agaist the brhmaas (the intelligent class)."* Text 76

reuk-jamadagnibhy gauro vyaktim asau gata prhu saptadae kecid dvavie 'nye catur-yuge renuka-from Renuka-devi; jamadagnibhyam-and Jamadagni; gaura-with a fair complexion; vyaktim-appearance; asau-He; gata-accepted; prahu-they say; saptadase-during the 17th; kecit-some;dvavimse-during the 22nd; anye-others; catuh-yuge-during the cycle of four yugas. Fair-complexioned Lord Paraurma appeared as the son of Reuk-dev and Jamadagni. Some say He appeared during the 17th catur-yuga, and others say He appeared during the 22nd catur-yuga. Text 77 r-rghavendra tatraiva "nara-devatvam panna sura-krya-cikray samudra-nigrahdni cakre vryy ata param" iti sri-raghavendra-Lord Ramacandra; tatra-there; eva-certainly; vara- human being; devatvam-divinity; panna-having assumed the form of; sura-the demigods; krya-activities; cikray-for the purpose of performing; samudra-the indian Ocean; nigraha-dnicontrolling, etc.; cakre-did perform; vryi-superhuman prowess; ata param-thereafter; itithus. Lord Rmacandra is described in rmad-Bhgavatam 1.3.22: "In the eighteenth incarnation, the Lord appeared as King Rma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rvaa, who was on the other side of the sea."* Text 78 kaualyy daarathn nava-drva dala-dyuti tretym virabhavac caturvie catur-yuge

bharatena sumitry nandanbhy ca sayuta kausalyayam-in the womb of Kausalya-devi; dasarathat-from Dasaratha Maharaja; navafresh; durva-dala-durva grass; dyuti-with the splendor; tretayam-during the Treta-yuga; avirabhavat-appeared; caturvimse-during the 24th; catuh-yuge-cycle of four yugas; bharatenaby Bharata; sumitraya-of Sumitra; nandanabhyam-by the two sons (Laksmana and Satrughna); ca-also; samyuta-accompanied. Splendid as a new blade of drva grass, and accompanied by Sumitr's two sons and by Bharata, He appeared in the Tret-yuga of the 24th catur-yuga as the son of Kaualy and Daaratha. Text 79 asya stre trayo vyh lakmady am smt bharato 'tra ghana-yma saumitr kanaka-prabhau asya-of Him; sastre-in the Rama-gita of the Skanda Purana; trayah vyuha-the three expansions of Lord Vasudeva; laksmana-with Laksmana; adya-beginning; ami-they; smrtaare described in the scriptures; bharata-Bharata; atra-here; ghana-syama-with a dark complexion like that of a rain-cloud; saumitri-the two sons of Sumitra; kanaka-of gold; prabhau-with the effulgence. In His scripture the three avatras beginning with Lakmaa are described. Bharata is dark as a raincloud and Sumitr's two sons are splendid as gold. Text 80 pdme bharata-atrughnau akha-cakratayoditau r-lakmaas tu tatraiva ea ity abhiabdita padme-in the Padma Purana; bharata-Bharata; satrughnau-and Satrughna; sankha-as the conch-shell; cakrataya-and cakra; uditau-are described; sri-laksmana-Laksmana; tu-but; tatra-there; eva-dertainly; sesa- everything else; iti-thus; abhisabdita-from the description.

In Padma Pura it is said that Bharata and atrughna are incarnations of the Lord's conchshell and cakra. There it is also said that Lakmaa is and incarnation of Lord ea. Text 81 r-vysa tatraiva "tata saptadae jta satyavaty parart cakre veda-taro kh dv puso 'lpa-medhasa" iti sri-vyasa-Vyasadeva; tatra-there; eva-certainly; tata-therefore; saptadae-in he seventeenth incarnation; jta-advented; satyavatym- in the womb of Satyavat; parart-by Parara Muni; cakre- prepared; veda-karo-of the desire tree of the Vedas; kh- branches; dv-be seeing; pusa-the people in general; alpa-medhasa-less intelligent; iti-thus. Lord Vysa is described in rmad-Bhagavatam 1.3.21: "Thereafter, in the seventeenth incarnation of Godhead, r Vysadeva appeared in the womb of Satyavat through Parara Muni, and he divided the one Veda into several branches and sub-branches, seeing that the people in general were less intelligent."* Text 82 "dvaipyano 'smi vysnm" iti aurir yad civn ato viu-prudau vieeaiva varita dvaiapayana-Krsna Dvaipayana Vyasa; asmi-I am; vyasanam-among compilers of the Vedas; iti-thus; sauri-Lord Krsna; yat-which; ucivan-said; ata-therefore; visnu-purana-in the Visnu Purana; adau-and other Vedic literatures; visesena-specifically; eva-certainly; varnita- described. Lord Ka Himself said: "Of dividers of the Veda I am Dvaipyana." In Viu Pura and other scriptures He is also described in this way. Text 83 yath

"ka-dvaipyana vysa viddhi nryaa smtam ko hy anya puarkkn mahbhrata-kd bhavet" yatha-just as; krsna-dvaipayanam vyasam-Krsna Dvaipayana Vyasa; viddhi- please know; narayanam-Lord Narayana; smrtam-is described in the Vedic literatures; ka-who?; hiindeed; anya-other; pundarika-aksat-than the lotus eyed Supreme Personality of Godhead; mahabharata-of the Mahabharata; krt-the author; bhavet-may be. For example (Viu Pura 3.4.5 explains): "Know that Ka Dvaipyana Vysa is Lord Nryaa. Who, other than the lotus-eyed Supreme Lord, could have written the Mahbhrata?" Text 84 ryate 'pantaratamadvaipyanyam agd iti kim syujya gata so 'tra viu-aa so 'pi v bhavet tasmd vea evyam iti kecid vadanti ca sruyate-described in some Vedic literatures; apantaratama-as Apantaratama Muni; dvaipayanyam-Krsna Dvaipayana Vyasa; agat-became; iti- thus; kim-whether; sayujyamsayujya-mukti; gata-attained; sa-he; atra- here; visnu-of Lord Visnu; amsa-portion; sah api-he; va-or; bhavet-may be; tasmat-therefore; avesa-avesa-avatra; eva-certainly; ayam-he; iti- thus; kecit-some; vadanti-say; ca-also. In the scriptures it is said that Apantaratam Muni became Dvaipyana Vysa. Is Vysa a jva who attained syujya-mukti, or is He an aa-avatra of Lord Viu? Some say He is an vea-avatra. Text 85 atha r-rma-kau r-prathame "ekonavie viatime vtu prpya janman rma-kv iti bhuvo

bhagavn aharad bharam" iti atha-now; sri-rama-Lord Balarama; krsnau-and Lord Krsna; sri-prathame- in the First Canto of Srimad-Bhagavatam; ekonavie-in the nineteenth; viatime-in the twentieth also; viu-in the Vi dynasty; prpya-having obtained; janman-births; rma-Balarma; kau- r Ka; iti-thus; bhuva-of the world; bhagavn-the Personality of Godhead; aharat-removed; bharam-burden; iti-thus. Lords Ka and Balarma are described in rmad-Bhgavatam 1.3.23: "In the ninteenth and twentieth incarnations, the Lord advanted Himself as Lord Balarma and Lord Ka in the family of Vi (the Yadu dynasty), and by so doing He removed the burden of the world."* Text 86 r-rma ea mat-dvaye vyakto janakd vsudevata yo navya-ghana-srbho ghana-ymmbara sad sri-rama-Lord Balarama; esa-He; matri-dvaye-in two mothers; vyakta- manifest; janakatfrom Hia father; vasudevata-Vasudeva Maharaja; ya- who; navya-fresh; bhanasara-of camphor; abha-with the splendor; ghana-syama-dark as a rain-cloud; ambara-with garments; sada-always. Lord Balarma Begotten by His father Vasudeva, Lord Balarma appeared in the wombs of two mothers. His complexion was white as camphor. He always dressed in garments dark as a raincloud. Text 87 sakarao dviryo yo vyho rma sa eva hi pthv-dhrea eea sambhya vyaktim yivn

sankarsana-Sankarsana; dvitiya-second; ya-who; vyuha-catur-vyuha expansion; rama-Lord Balarama; sa-He; eva-certainly; hi-indeed; prthvi-the earth; dharena-holding; sesena-with Ananta Sesa; sambhuya- joining; vyaktim-appearance; iyivan-attained. Meeting with Lord ea, who holds the earth, Lord Balarma, whose second expansion is Lord Sakaraa, appeared. Text 88 eo dvidh mah-dhr ayya-rpas ca rgina tatra sakaraved bh-bht sakarao mata ayya-rpas tath tasya sakhya-dsybhimnavn sesa-Sesa; dvidha-in two ways; mahi-the universes; dhari-holding; sayya-of the couch; rupa-in the form; ca-also; sarngina-of Lord Krsna; tatra-there; sankarsana-of Lord Sankarsana; avesat-because of being an empowered incarnation (avesa-avatra); bhu-of the universes; bhrt-the maintainer; sankarsana-Sankarsana; mata-is considered; sayya-of the couch; rupa-in the form; tatha-in that way; tasya-of the Lord; sakhya- in friendship; dasyaand service; abhimanavan-considering Himself. ea appears in two features: 1. as the maintainer of the universe, and 2. as the couch of Lord Viu. As the maintainer of the universe He is an vea-avatra of Lord Sakaraa, and as Lord Viu's couch He thinks Himself the Lord's servant and friend. Text 89 r-ka esa matari devaky pitur anakadundubhe prdurbhto ghana-ymo dvi-bhujo 'pi catur-bhuja sri-krsna-Lord Krsna; esa-He; matari-in the womb of His mother; devakyam-Devakidevi-pitu-from His father; anakadundubhe-Maharaj Vasudeva; pradurbhuta-appeared; ghana-syama-His complexion like the color of a dark rain-cloud; dvi-bhuja-with two arms; api-and; catuh-bhuja-with four arms.

Begotten by His father, Mahrja Vasudeva, Lord Ka, who is dark as raincloud, and who has two and sometimes four arms, appeared in the womb of His mother, Devak. Text 90 r-budda tatraiva "tata kalau sampravtte sammohya sura-dvim buddho nmnjana-suta kkaeu bhaviyati" iti sri-buddha-Lord Buddha; tatra-there; eva-certainly; tata- thereafter; kalau-the age of Kali; sampravtte-having ensued; sammohya- for the purpose of deluding; sura-the theists; dvim-those who are envious; buddha-Lord Buddha; nmn-of the name; ajana-sutawhose mother was A{.sy 241}jan; kkaeu-in the province of Gay (Bihar); bhaviyati-will take place; iti-thus. Lord Buddha is described in rmad-Bhgavatam 1.3.24: "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Ajan, in the province of Gay-just for the purpose of deluding those who are envious of the faithful theist."* Text 91 asau vyakta kaler abdasahasra-dvitaye gate mrti pala-varsya dvi-bhuj cikurojjhit asau-He; vyakta-manifest; kale-of the Kali-yuga; abda-years; sahasra-dvitaye-after two thousand years; gate-had passed; murti-form; patala-of the pink patala flower; varna-the color; asya-of Him; dvi-bhuja-with two arms; cikura-hair; ujjhita-without. After two thousand years of Kali-yuga had passed, He appeared. His complexion was the color of a pala flower, His head was shaven, and He had two arms. Text 92 yad suth katham ha tad buddhasya bhvit

adhun vtta evya dharmraye yad udgata yada-when; suta-Srila Suta Gosvami; katham-Srimad-Bhagavatam; aha-spoke; tada-then; buddhasya-the appearance of Lord Buddha; bhavita-was still in the future; adhuna-at present; vrtta-occured; eva-certainly; ayam-that; dharmaranye-in Dharmaranya; yat- which; udgatagone. When Sta Gosvm spoke Lord Buddha's appearance was in the future. Now His appearance in Dharmraya is in the past. Text 93 r-kalk tatraiva "athsau yuga-sandhyy dasyu-pryeu rjasu janit viu-yaaso nmn kalkir jagat-pati" iti sri-kalki-Lord Kalki; tatra-there; eva-certainly; atha-thereafter; asau-the same Lord; yugasandhyym-at the conjunction of the yugas; dasyu-plunderes; pryeu-almost all; rjasu-the governing personalities; janit-will take His birth; viu-named Viu; yaasa-surnamed Ya; nmn-in the name of; kalki-the incarnation of the Lord; jagat-pati-the Lord of the creation; iti-thus. Lord Kalki is described in rmad-Bhgavatam 1.3.25: "Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viu-ya. At this time the rulers of the earth will have degenerated into plunderers."* Text 94 prva manur daaratho vasudevo 'py asv abht bhv viuyaa cyam iti pdme prakrtitam purvam-previously; manu-Manu; dasaratha-Dasaratha; vasudeva-Maharaja Vasudeva; api-also; asau-he; abhut-was; bhavi-will take birth as; visnuyasa-Visnuyasa; ca-also; ayamhe; iti-thus; padme-in the Padma Purana; prakirtitam-glorified.

In Padma Pura it is said that the same person who was Manu, Daaratha, and Vasudeva, will become Viu-ya. Text 95 aivarya kalkinas tasya brahme suhu varitam kaicit kalau kalau buddha syt kalk cety udryate aisvaryam-power and opulence; kalkina-of Kalki; tasya-of Him; brahmande-in the Brahmanda Purana; susthu-nicely; varnitam-described; kaiscit-by some; kalau kalau-in each Kali-yuga; buddha-Buddha-syat- becomes; kalki-Kalki; ca-also; iti-thus; udiryate-is described. Lord Kalki's glory is eloquently described in Brahma Pura. Some say it is Lord Buddha who appears as Kalki in Kali-yuga after Kali-yuga. Text 96 astau vaivasvatye 'mi kathit vmandaya kalpvatr ity ete kathit paca-viati prati-kalpa yata prya sakt prdurbhavanty am astau-eight; vaivasvatiye-during the reign of Vaivasvata Manu; ami-they; kathita-are described; vamana-Lord Vamana; adaya-beginning with; kalpa-avatra-appearing in each kalpa; iti-thus; ete-they; kathita-are described; panca-vimsati-25; prati-kalpam-in each kalpa; yata-because; praya-generally; sakrt-once; pradurbhavanti-appear; ami-they. Beginning with Lord Vmana, eight of the avatras here described appeared in the reign of Vaivasvata Manu. These 25 avatras are called kalpa-avatras because for the most part they appear once in each kalpa.

Chapter Four
Manvantarvatra-yugvatra-prbhava-vaibhavvatra-tat-sthna-nirpaa Description of the Manvantara-avatras, Yuga-avatras, Prbhava-avatras, Vibhava-avatras, and Their Abodes.

Text 1 atha manvantarvatr manvantarvatro 'sau prya akrri-hatyay tat-sahyo mukundasya prdurbhva sureu ya atha-now; manvantara-avatra-the manvantara-avatra; asau-He; praya-generally; sakraof Indra; ari-the enemies; hatyaya-by killing; tat-sahaya-aiding the demigods; mukundasyaof Lord Mukunda; pradurbhava-appearance; suresu- among the demigods; ya-who. The Manvantara-avatras Lord Mukunda's incarnations that appear among the demigods to aid Indra and destroy Indra's enemies, are known as manvantara-avatras. Text 2 yukte kalpvatratve yajdnm api sphuam manvantarvatratva tat-tat-paryanta-plant yukte-appropriate; kalpa-avatratve-the designation of kalpa-avatra; yajna-adinam-of Lord Yajna and other incarnations; api-also; sphutam-manifest; manvantara-avatratvam-the position of manvantara-avatra; tat-tat-of the reigns of the various Manus; paryanta-to the end; palanat- because of protecting. Lord Yaja and the other manvantara-avatras may appropriately be called kalpa-avatras. Because they appear during the Manus' reigns they are called Manvantara-avatras.

Text 3 manvantarev am svyam bhuvydiv anukramt avatrs tu yajdy bhadbhnv-antim mat manvantaresu-during the reigns of each Manu; ami-they; svayambhuviya-the reign of Svayambhuva Manu; adisu-beginning with; anukramat-one after another; avatraincarnations; tu-also; yajna-with Lord Yajna; adya- beginning; brhadbhanu-with Brhadbhanu; antima-ending; mata-considered. The manvantara-avatras, beginning with Lord Yaja and ending with Lord Bhadbhnu, appear, one after another, in the reigns of the Manus beginning with Svyambhuva Manu. Text 4 prathame svyambhuvye yaja yajas tu prvam evoktas tentra na vilikhyate prathame-during the first; svayambhuviye-during the reign of Svayambhuva Manu; yajnaLord Yajna; yajna-Lord Yajna; tu-but; purvam-previously; eva-certainly; ukta-described; tena-therefore; atra-here; na-not; vilikhyate-is described in writing. Lord Yaja in the reign of Svyambhuva, the first Manu. Lord Yaja was already described in the previous chapter, so He will not be written of here. Text 5 dvitye svarociye vibhu. yath aama-skandhe es tu vedairasas tuit nma patny abht tasy jaje tato devo vibhur ity abhiviruta

dvitiye-the second; svarocasiye-during the rule of Svarocisa Manu; vibhuh Lord Vibhu; yatha-just as; astama-skandhe-in the Eight Canto of Srimad-Bhagavatam; e -of the saintly person; tu -indeed; vedairasa -Vedaira-;tusit-Tuit; nma-named; patn-the wife; abhtbegat;tasym-in her (womb); jaj/ve-took birth; tata- thereafter; deva-the Lord; vibhuVibhu; iti-thus; abhiviruta- celebrated as. Lord Vibhu in the reign of Svarocia, the second Manu. He is described in rmad-Bhgavatam 8.1.21-22: "Vedair was a very celebrated i. From the womb of his wife, whose name was Tuit, came the avatra named Vibhu.* Text 6 astti-sahasri munayo ye dhta-vrat anvaikan vrata tasya kaumra-brahmacrinah iti. ati -eighty-eight; sah asri -thousand; munaya -great saintly persons; ye -those who; dhta-vrat-fixed in vows; anvaikan -took instructions; vratam-vows; tasya-from him (Vibhu); kaumra -who was unmarried; brahmacria-and fixed in the brahmacr stage of life; iti-thus. "Vibhu remained a brahmacr and never married throughout his life. From him, eightyeight thousand other saintly persons took lessons on self-control, austerity and similar behavior."* Text 7 ttya auttamye satyasena dharmasya snty tu bhagavn puruottama satyasena iti khyto jta satyavratai saha

trituiye-during the reign of the third Manu; auttamiye-Uttama Manu; satyasena-Lord Satyasena; dharmasya-of the demigod in charge of religion; sntym-in the womb of his wife named Snt; tu-indeed; bhagavn-the Supreme Personality of Godhead; puruauttama-the Supreme Personality of Godhead; satyasena -Satyasena; iti -thus; khyta celebrated; jta-took birth; satyavratai-the Satyavratas; saha-with. Lord Satyasena appeared during the reign of Uttama, the third Manu. Satyasena is described in rmad Bhgavatam 8.1.25-26: "In this manvantara, the Supreme Personality of Godhead appeared from the womb of Snt, who was the wife of Dharma, the demigod in charge of religion. The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas.* Text 8 so'nrta-vrata-duln asato yaka-rksasn bhta-druho bhta-gan cvadht satyajit-sakhah iti sa-He (Satyasena); anta-vrata-who are fond of speaking lies; duhln -misbehaved; asata -miscreant; yaka-rkasn -Yakas and Rkasas; bhta-druha-who are always against the progress of other living beings; bhta-gan-the ghostly living entities; ca -also; avadhtkilled; satyajit-sakha-with His friend Satyajit; iti-thus. "Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the untruthful, impious and misbehaved Yakas, Rkasas and ghostly living entities, who gave pains to other living beings."* Text 9 caturthe tmasye hari tatrpi jaj/ve bhagavn hariy harimedhasa harir ity hto yena gajendro mocito graht

caturthe-during the reign of the fourth Manu; tamasiye-Tamasa Manu; hari-Lord Hari; tatrpi-in that period; jaj/ve-appeared; bhagavn - the Supreme Personality of Godhead; hariym-in the womb of Hari; harimedhasa-begotten by Harimedh; hari-Hari; iti-thus; hrtah -called; yena-by whom; gaja-indra-the King of the elephants; mocita-was freed; graht-trom the mouth of a crocodile. Lord Hari, who appeared during the reign of Tmasa, the fourth Manu, is described in rmad-Bhgavatam 8.1.30: "Also in this manvantara, the Supreme Lord, Viu, took birth from the womb of Hari, the wife of Harimedh, and He was known as Hari. Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile."* Text 10 smaryate 'sau sad prta sad-cra-paryanai sarvnia-vinya harir dantndra-mocana smaryate-is remembered; asau-He; sada-always; prata-in the morning; sat-spiritual; acaraactivities; parayanai-by those devoted to performing; sarva-all; anista-unwanted things; vinasaya-for the destruction; hari-Hari; dnati-of the elephants; indra-the king; mocanarescuing. To become free from all that is undesirable, every morning the saintly devotees meditate on Lord Hari, who rescued Gajendra. Text 11 pacame raivatye vaikuha patn vikuh ubhrasya vaikuhai sura-sattamai tayo sva-kalay jaje vaikuho bhagavn svayam pancame-during the reign of the fifth Manu; raivatiye-named Raivata; vaikuntha-Lord Vaikuntha; patn-the wife; vikuh-named Vikuh; ubhrasya-of ubhra; vaikuhai-with the Vaikuhas; sura-sat-tamai-demigods; tayo-by Vikuh and ubhra; sva-kalay- with plenary expansions/ jaje-appeared; vaikuha-the Lord; bhagavn-the Supreme Personality of Godhead; svayam-personally.

Lord Vaikuha, who appeared in the reign of Raivata, the fifth Manu, is described in rmad-Bhgavatam 8.5.4-5: "From the combination of ubhra and his wife, Vikuh, there appeared the Supreme Personality of Godhead, Vaikuha, along with demigods who were His personal plenary expansions.* Text 12 vaikuha kalpito yena loko loka-namaskta ramay prrthyamnena devy tat-priya-kmyay" vaikuha-a vaikuntha planet; kalpita-was constructed, yena-by whom; loka-planet; loka-namaskrta-worshiped by all people; ramaya-by Rama, the goddess of fortune; prarthyamnanena-being so requested; devaya- by the goddess; tat-her; priya-kamyaya-just to please. "Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuha, at her request, created another Vaikuha planet, which is worshiped by everyone."* Text 13 mah-vaikuha-lokasya vypakasyvytmana praka-karaa satyopari kalpanam ucyate maha-vaikuntha-lokasya-of the spiritual sky; vyapakasya-all-pervading; avyaya-atmanaeternal and unchanging; prakati-karanam-cause of manifestation; satya-Satyaloka; upariabove; kalpanam-conception; ucyate- is said. It is said He created the eternal, all-pervading Mah-Vaikuha world above Satyaloka. Text 14 aheckuye-ajita tatrpi devasambhty

vairjasybhavat suta ajito nma bhagavn aena jagata pati sasthe-in the sixth; caksusiye-during the reign of Caksusa Manu; ajita-Lord Ajita; tatra api-again in that sixth manvantara; devasambhutyam-by devasambhuti; vairajasya-by her husband, Vairaja; abhavat-there was; suta-a son; ajitah nama-by the name Ajita; bhagavanthe Supreme Personality of Godhead; amsena-partially; jagatah pati-the master of the universe. Lord Ajita, who appeared during the reign of Ckua, the sixth Manu, is described in rmad-Bhgavatam 8.5.9-10: "In this sixth manvantara millennium, Lord Viu, the master of the universe, appeared in His partial expansion. He was begotten by Vairja in the womb of his wife, Devasambhti, and His name was Ajita.* Text 15 payodhi yena nirmathya sur sdhit sudh bhramamo 'mbhasi dhta krma-rpea mandara payodhim-the ocean of milk; yena-by whom; nirmathya-by churning; suranam-of the demigods; sadhita-produced; sudha-nectar; bhramamanad-moving here and there; ambhasiwithin the water; dhrta-was staying; kurma-rupena-in the form of a tortiose; mandara-the montain 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."* Text 16 saptame vaivasvatye vmana vaivasvatntare vyakta puraivokta sa vmana bhaviya sapta kathyante te savary-antardiu

saptame-during the reign of the seventh Manu; vaivasvatiye-Vaivasvata; vamana-Lord Vamana; vaivasvata-of Vaivasvata Manu; antare-during the reign; vyakta-manifest; purapreviously; eva-certainly; ukta- described; sa-He; vamana-Lord Vamana; bhavisya-will be; sapta-seven; kathyante-are described; te-they; savarni-of Savarni Manu; antara-the reign; adisu-beginning with. Lord Vmana, who appeared during the reign of Vaivasvata, the seventh Manu, has already been described. The seven manvantara-avatras that will appear in the future, in the reigns of Svari and the other Manus, will now be described. Text 17 astame svarye srvabhamah devaguhyt sarasvaty srvabhauma iti prabhuh sthna purandard dhrtv balaye dsyatvara astame-the eighth; savarniye-during the reign of Savarni Manu; sarvabhauma-Lord Sarvabhauma; devaguhyt-from His father, Devaguhya; sarasvatym-in the womb of Sarasvat; srvabhauma-Srvabhauma; iti-thus; prabhu-the master; sthnam-place; purandart-from Lord lndra; htv-taking away by force; balaye-unto Bali Mahrja; dsyati-will give; varathe master. Lord Srvabhauma, who will appear during the reign of Svari, the eighth Manu, is described in rmad-Bhgavatam 8.13.17: "In the eighth manvantara, the greatly powerful Personality of Godhead Srvabhauma will take birth. His father will be Devaguhya, and His mother will be Sarasvat. He will take the kingdom away from Purandara (Lord Indra) and give it to Bali Mahrja."* Text 18 navame daka-svarye abha yumato 'mbudhrym abho bhagavat-kal bhavit yena sarddh tri-lok bhokyate'dbhuta

navame-during the reign of the ninth Manu; daksa-savarniye-Daksa-savarni; rsabha-Lord Rsabha; yumata-of the father, Ayumn; ambudhrym-in the womb of the mother, Ambudhr; abha-/Rabha; bhagavat-kal-a partial incarnation of the Supreme Personality of Godhead; bhavit-will be; yena-by whom; samadhm-all-opulent; tri-lokm-the three worlds; bhokyate-will enjoy; adbhuta-the Indra of the name Adbhuta. Lord abha, who will appear in the reign of Daka-svari, the ninth Manu, is described in rmad-Bhgavatam 8.13.20: "abhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Ayumn, and his mother, Ambudhr. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds."* Text 19 daame brahma-savarye vivaksena vivakseno vicy tu ambho sakhya kariyati jta svmena bhagavn ghe vivasjo vibhu dasmame-during the reign of the tenth Manu; brahma-savarniye-Brhma-savarni; visvaksena-Lord Visvaksena; visvaksena-Vivaksena; viscym-in the womb of Vic; tuthen; ambho-of Sambhu; sakhyam-friendship; kariyati- will create; jta-being born; svaamena-by a plenary portion; bhagavn-the Supreme Personality of Godhead; ghe- in the home; vivasja-of Vivasrat; vibhu-the supremely powerful Lord. Lord Vivaksena, who will appear in the reign of Brahma-svari, the tenth Manu, is described in rmad-Bhgavatam 8.13.23: "In the home of Vivasrat, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Vic as the incarnation known as Vivaksena. He will make friends with Sambhu."* Text 20 ekdse dharma-svarye dharmasetu ryakasya sutas tatra dharmasetur iti smta vaidhty harer aas

tri-lok dhrayiyati ekadase-during the reign of the eleventh Manu; dharma-savarniye-Dharma-savarni; dharmasetu-Lord Dharmasetu;{.fn 2} ryakasya-of Aryaka; suta-the son; tatra-in that period (the eleventh manvantara); dharmasetu-Dharmasetu; iti-thus; smta-celebrated; vaidhtym-from the mother, Vaidht; hare-of the Supreme Personality of Godhead; aa-a partial incar-nation; tri-lokm-the three worlds; dhrayiyati-will rule. Lord Dharmasetu, who will appear in the reign of Dharma-svari, the eleventh Manu, is described in rmad-Bhgavatam 8.13.26: "The son of Aryaka known as Dharmasetu, a partial incarnation of the Supreme Personality of Godhead, will appear from the womb of Vaidht, the wife of Aryaka, and will rule the three worlds."* Text 21 dvdae rudra-svarye sudhm svadhmkhyo harer amah sdhayisyati tan-mano antara satyasahasa sunty suto vibhu dvadase-the twelfth Manu; rudra-savarniye-during the reign of Rudra-savarni; sudhamaLord Sudhama; svadhm-khya-Svadhm; hare aa-a partial incarnation of the Supreme Personality of Godhead; sdhayisyati-will rule; tat-mano-of that Manu; antaramthe manvantara; satyasahasa-of Satyasah; sunty-of Sunt; suta-the son; vibhu-most powerful. Lord Svadhm, who will appear in the reign of Rudra-svari, the twelfth Manu, is described in rmad-Bhgavatam 8.13.29: "From the mother named Sunt and the father named Satyasah will come Svadhm, a partial incarnation of the Supreme Personality of Godhead. He will rule that manvantara."* Text 22 trayodae deva-savarye yogevara devahotrasya tanaya upahart divaspate

yogevaro harer amo brhaty sambhaviyati trayodase-during the reign of the thirteenth Manu; deva-savarniye-Deva-savarni; yogesvara-Lord Yogesvara; devahotrasya-of Devahotra; tanaya-the son; upahart-the benefactor; divaspate-of Divaspati, the Indra at that time; yoga-vara-Yogevara, the master of mystic powers; hare ama-a partial representation of the Supreme Personality of Godhead; brhatym-in the womb of his mother, Bhat; sambhaviyati-will ap-pear. Lord Yogevara, who will appear in the reign of Deva-svari, the thirteenth Manu, is described in rmad-Bhgavatam 8.13.32: "The son of Devahotra known as Yogevara will appear as a partial incarnation of the Supreme Personality of Godhead. His mother's name will be Bhat. He will perform activities for the welfare of Divaspati."* Text 23 caturdaa indra-savarye bhadbhnu satryaasya tanayo brhadbhnus tad hari vitny mahrja kriy-tantn vityit caturdase-during the reign of the fourteenth Manu; indra-savarniye- Indra-savarni; brhadbhanu-Lord Brhadbhanu; satryaasya-of Satryaa; tanaya-the son; bhadbhnuBhadbhnu; tad-at that time; hari-the Supreme Personality of Godhead; vitnym-in the womb of Vitn; mah-rja-O King; kriy-tantn-all spiritual activities; vityit-will perform. Lord Bhadbhnu, who will appear in the reign of Indra-svari, the fourteenth Manu, is described in rmad-Bhgavatam 8.13.35: "O King Parkit, in the fourteenth manvantara the Supreme Personality of Godhead will appear from the womb of Vitn, and His father's name will be Satryaa. This incarnation will be celebrated as Bhadbhnu, and He will administer spiritual activities."* Text 24 yaja-vmanayos tatra punar uktatay dvayo manvantarvatrs tu

sakhyy dvadaodit iti manvantarvatr. yajna-of Lord Yajna; vamanayo-and Lord Vamana; tatra-there; puna- again; uktataya-by the description; dvayo-of the two of them; manvantara- avatra-manvantara-avatras; tualso; sankhyayam-in the enumeration; dvadasa-twelve; udita-manifested; iti-thus concludes; manvantara-avatra-the description of the manvantara-avatras. Because Lord Yaja and Lord Vmana were described before, twelve manvantara-avatras are listed here. In this way the description of manvantara-avatras is concluded. Texts 25 and 26 atha yugvatr kathyate vara-nmbhy ukla satya-yuge hari rakta yma kramt kas trety dvpare kalau upsan-viertha satydiu yugev asau manvantarvatras tu tathvatarati kramt atha-now; yuga-avatra-the yuga-avatras; kathyate-is described; varna-according to color; namabhyam-and name; sukla-white; satya-yuge- during the Satya-yuga; hari-Lord Hari; rakta-red; syama-the dark color of a monsoon cloud; kramat-one after another; krsnablack; treyatam-in the Treta-yuga; dvapare-in the Dvapara-yuga; kalau-in the Kali-yuga; upasana-worship; visesa-specific; artham-for the purpose; satya-the Satya-yuga; adisubeginning with; yugesu-during the yugas; asau-He; manvantara-avatra-Manvantara-avatra; tu-but; tatha-in that way; avatrati-incarnation; kramat-in succession. The Yuga-avatras In Satya-yuga the incarnation is said by color and name to be white Lord Hari. In the Tret, Dvpara, and Kali yugas the incarnations are red, blue, and black respectively. As for different kinds of worship the manvantara-avatras descend in Satya-yuga and other yugas, so, one after another, do the yuga-avatras.

Text 27 kalpa-manvantara-yuga prdurbhva-vidhyina avatr ime tv ekacatvaria udrit kalpa-lila-avatras; manvantara-manvantara-avatras; yuga-yuga-avatras; pradurbhavavidhayina-incarnations; avatra-incarnations; ime-these; tu-but; eka-catvarimsat-41; udirita-described. In this way 24 ll, manvantara, and yuga avatras have been described. Text 28 vtt brahmdaya kalp padmnts te sahasrsa vartamns tu kalpo 'ya veta-varha ucyate vrtta-occured; brahma-Brahma-kalpa; adya-beginning with; kalpa-kalpas; padma-with Padma-kalpa; anta-concluding; te-they; sahasrasa-thousands of times; vartamana-at present; tu-also; kalpa-the kalpa; ayam-this; sveta-varaha-Sveta-varaha-kalpa; ucyate-is named. The cycle of kalpas, beginning with Brhma-kalpa and ending with Pdma-kalpa, is repeated a thousand times. The present kalpa is called veta-varha-kalpa. Text 29 brhma-kalpa-prathama-je vyakta svyambhuvntare kumra-nraddy ca ckuydittare brahma-kalpa-Brhama-kalpa; prathama-in the beginning; je-manifested; vyaktamanifested; svayambhuva-of Svayambhuva Manu; antare-during the reign; kumara-the four Kumaras; narada-Narada; adya-and other incarnations; ca-and; caksusiya-in the reign of Caksusa; adisu-and the other Manus; uttare-afterwards.

During the reign of Svyambhuva Manu, at the beginning of Brhma-kalpa, the four Kumras, Nrada Muni, and many other oncarnations appeared. Other incarnations also appeared later, during the reigns of Cakua and the other Manus. Text 30 prya svyambhuvdykhya kalpe kalpe bhavanty am manavas te 'vatr ca tath yajdi-nmak praya-generally; svayambhuva-the reign of Svayambhuva Manu; adi-beginning with; akhya-named; kalpe kalpe-kalpa after kalpa; bhavanti-appear; ami-these; manva-the Manus; te-they; avatra-incarnations; ca- also; tatha-in the same way; yajna-Lord Yajna; adibeginning with; namaka-named. The Manus, beginning with Svyambhuva, appear one after the other in each kalpa, and the manvantara-avatras, beginning with Lord Yaja, also appear in the same way. Text 31 tath hi r-viu-dharmottare r-vajra-prana: ya ete bhavat prokt manva ca caturdaa nitya brahma-dine prpte eta eva kramd dvija bhavanty utnye dharma-ja eta me chindhi saayam tatha hi-moreover; sri-visnu-dharma-uttare-in the Visnu-dharmottara Purana; sri-vajra-of Maharaja Vajra; prasna-the question;l ye ete-whichever; bhavata-by you; prokta-described; manva-Manus; ca-also; caturdasa-fourteen; nityam-always; brahma-of Brahma; dine-when the day; prapte-is manifest; ete-they; eva-certainly; kramat-one after the next; dvija-O Brahmana; bhavanti-are manifest; uta-certainly; anye-others; dharma-jna-O knower of religious princioles; etam-this; me-my; chindhi-please sever; samsayam-doubt. Vajra's question in Viu-dharmottara Pura: "O Brhmaa, you have said that in every day of Brahm 14 Manus always appear, one after the other. O knower of religion, are there any other Manus? Please break my doubt."

Texts 32 and 33 r-mkaeyottaram eta eva mah-rja manva ca caturdaa kalpe kalpe tvay jeya ntra kry vicra eka-rpas tvay prokt jatavy sarva eva hi kecit kicid vibhinn ca myay parameitu sri-markandeya-of Markandeya Rsi; uttaram-the reply; atah eva-therefore; eva-certainly; maha-raja-O great king; manva-Manus; ca-also; caturdasa-fourteen; kalpe kalpe-in each day of Brahma; tvaya-by you; jneya-should be; na-not; atra-here; karya-should be done; vicarana-investigation; eka-rupa-with a single form; tvaya-by you; prokta-spoken; jnatavya-should be understood; sarve-all; eva-certainly; hi-indeed; decit-certain; kincit-to a certain extent; vibhinna-separated; ca-also; mayaya-by the potency; parama-isitu-of the Supreme Controller. r Mrkaeya's reply: "O great king, in each kalpa there are 14 Manus. You should not doubt. Know that, as you have said, they all have the same form. Sometimes some, by the Supreme Lord's potency, are different. Texts 34 and 35 avatr caturdh syr ve prbhav api athaiva vaibhavvasth parvasth ca tatra te atrvevatrs tu jey prvokta-rtita yath kumra-devarivenga-prabhavdaya

avatra-incarnations; caturdha-four kinds; syu-are; avesa-avesa (empowered) avatras; prabhava-prabhava avatras; api-also; atha-now; eva-certainly; vaibhava-avasthavaibhavavastha-avatras; para-avastha-paravastha-avatras; ca-also; tatra-there; te-they; atrahere; avesa-avatra-avesa-avatras; tu-also; jneya-may be understood; purva-previous; ukta-ritita-from the statement; yatha-just as; kumara-the Four Kumaras; devarsi-Narada; venanga-Maharaja Prthu; prabhava-manifestation; adaya-beginning with. There are four other kinds of avatras: 1. vea-avatra, 2. prbhava-avatra; 3. vaibhavvastha-avatra, and 4. parvastha-avatra. The vea-avatras may be understood from the previous descriptions of the Kumras, Nrada Muni, Mahrja Pthu, and others. Text 36 yath pdme vio 'bht kumreu nrade ca harir vibhu yatha-just as; padme-in the Padma Purana; avista-entered; abhut-become; kumaresuamong the Kumaras; narade-within Narada Muni; ca-also; hari-Lord Hari; vibhuomnipotent. In Padma Pura: "All-powerful Lord Hari entered the Kumras and Nrada." Text 37 yath tatraiva vives pthu deva akh cakr catur-bhuja" iti yatha-just as; tatra-there; eva-certainly; avivesa-entered; prthum- Maharaja Prthu; devathe Supreme Lord; sankhi-holding the conch-shell; cakri-holding the cakra; catuh-bhujawith four arms; iti-thus. In the same book: "The Supreme Personality of Godhead, who has four arms and holds a conchshell and cakra, entered Mahrja Pthu."

Text 38 vio bhrgave cbht iti tatraiva krtitam avista-entered; bhargave-Lord Parasurama; ca-also; abhut-became; iti-thus; tatra-there; eva-certainly; kirtitam-described. In that book it is also said: "The Supreme Personality of Godhead also entered Paraurma." Text 39 tath hi etat te kathita devi jamadagner mahtmana akty-vevatrasya carita argia prabho" iti tatha hi-furthermore; etat-this; te-to you; kathitam-explained; devi- O goddess; jamadagne-of of jamadagni; maha-atmana-th great soul; sakti-avesa-avatrasya-saktyavesa-avatra; caritam-pastimes; prabho-of the Lord; iti-thus. It is also said: "O goddess, I have thus described to you the pastimes of Lord Paraurma, who is a aktyvea-avatra of Lord Viu." Text 40 veatva kalkino 'pi viu-dharme vilokyate avestvam-the position of an avesa-avatra; kalkina-of Lord Kalki; api-also; visnu-dharmein the Visnu-dharma Purana; vilokyate-is seen. In Viu-dharma Pura it is seen that Lord Kalki is also an vea-avatra.

Texts 41-43 yath pratyaka-rpa dhg devo dyate na kalau hari ktdiv iva tenaiva tri-yuga paripahyate kaler ante ca samprpte kalkinam brahma-vdinam anupraviya kurute vsudevo jagat-sthitim prvotpanneu bhteu tesu tesu kalau prabhu ktv pravea kurute yad abhipretam tmana" iti yatha-just as; pratyaksa-directly visible; rupa-in a form; dhrk-accepting; drsyate-is seen; nanot ;a kalau-in the Kali-yuga; hari-Lord Hari; krta-the Satya-yuga; adisu-in the ages beginning with; iva-as; tena-by Him; eva-certainly; tri-yuga-the names tri-yuga; paripathyate-is given in the Vedic literatures; kale-of the Kali-yuga; ante-when the end; caalso; samprapte-arrives; kalkinam-Kalki; brahma-vadinam-the learned Vedic scholar; anupravisya-having entered; kurute-performs; vasudeva-Lord Vasudeva; jagat-of the universe; sthitim-the maintenance; purva-previously; utpannesu-born; bhutesu-among the living entities; tesu tesu-among all of them; kalau-in the Kali-yuga; prabhu-the Lord; krtvahaving done; pravesam-entrance; kurute-performs; yat-what; abhipretam-was intended; atmana-of Himself; iti-thus. There it is said: "In Kali-yuga Lord Hari is not seen in a directly visible incarnation as He is seen in the Satya and other yugas. For this reason it is written that He appears in three yugas (tri-yuga). At the end of Kali-yuga, Lord Vsudeva enters the learned Vedic scholar Kalki and corrects the situation in the material world. Then, entering many saintly persons who had taken birth before, the Lord fulfills His plan in Kali-yuga." Text 44 ato 'mv avatratva para syd aupacrikam

ata-therefore; amisu-among them; avatratvam-status of incarnation; param-greatly; syatmay be; aupacarikam-secondary. For them the status of being an avatra of the Lord is only a metaphor. Note: This is because the vea-avatras are jvas. Text 45 atha prabhava-vaibhav hari-svarpa-rp ye parvasthebhya nak aktn tratamyena kramt te tat-tad-khyak atha-now; prabhava-the prabhava-avatras; vaibhava-and vaibhava-avatras; hari-of Lord Hari; svarupa-of the original form; rupa-the forms; ye-which; para-avasthebhya-than the supreme form; unaka-less; saktinam-of potencies; taratamyena-by gradations; kramat-one after another; te-they; tat-tat-in various ways; akhyata-are named. Prbhava-avatras and Vaibhava-avatras The personal forms of Lord Hari that are less than His parvastha form are called by different names according to the differing degrees of their powers. Texts 46 and 47 prabhav ca dvidh tatra dyante stra-caku eke nti-cira-vyakt nti-vistta-krtaya te mohin ca hasa ca ukldy ca yugnug apare stra-kartra prya syr muni-ceit dhanvantary-abhau vyo datta ca kapila ca te

prabhava-prabhava-avatras;a ca-also; dvidha-of two kinds; tatra-there; drsyate-are seen; sastra-of the scriptures; caksusa-by the eyes; eke-some; na-not; ati-very; cira-for a long time; vyakta-manifested; na-not; ati-very; vistrta-expanded; kirtaya-fame; te-They; mohiniMohini; ca-and; hamsa-Hamsa; ca-and; sukla-Sukla; adya-beginning with; ca-also; yugaanuga-yuga-avatras; apare-others; sastra-of the Vedic literatures; kartara-authors; prayagenerally; syu-are; muni-cestita-sages; dhanvantari-Dhanvantari; rasabhau-and Rasabha; vyasa-Vyasa; datta-Dattatreya; ca-also; kapila-Kapila; ca-and; te-they. With the eye of the scriptures the prbhava-avatras are seen to be of two kinds. The first kind is briefly manifest and not very famous. Among them are Mohin, Hasa, and the yugaavatras beginning with ukla. The second kind are authors of scriptures. Generally they are great sages. Among them are Dhanvantari, abha, Vysa, Datttreya, and Kapila. Texts 48 and 49 atha syr vaibhavvasths te ca krmo jhadhipa nryao nara-sakha r-varha-haynanau pnigarbha pralambaghno yajdy ca caturdaa ity am vaibhavvasth ekaviatir rita atha-now; syu-may be; vaibhava-avastha-vaibhavavastha-avatras; te-they; ca-and; kurma-Kurma; jhasa-adhipa-Matsya; narayana-Narayana Rsi; nara-of Nara; sakha-the friend; sri-varaha-Varaha; haya-ananau-and Hayagriva; prsnigarbha-Prsnigarbha; pralambaghna-Balarama, the killer of Pralambasura; yajna-Yajna; adya-beginning with; ca-also; caturdasa-the fourteen Manvantara-avatras; iti-thus; ami-these; vaibhava-avasthavaibhavavastha-avatras; eka-vimsati-21; irita-described. The vaibhava-avatras are Krma, Matsya, Nara's friend N ryaa i, Varha, Hayagrva, Pnigarbha, Balarma, and the fourteen manvantara-avatras beginning with Yaja). In this way 21 vaibhava-avatras are listed. Texts 50 and 51

tatra kroa-hayagrvau nava-vyhntaroditau manvantarvatreu catvra pravars tath te tu r-hari-vaikuhau tathaivjita-vmanau a am vaibhavvasth parvasthopam mat kroda-Varaha; hayagrivau-and Hayagriva; nava-vyuha-the nine prominent forms (Vasudeva, Sankarsana, Pradyumna; Aniruddha, Narayana, Nrsimha, Hayagriva, Varaha, and Brahma); antara-among; uditau-manifested; manvantara-avatresu-among the manvantara-avatras; catvara-four; pravara-prominent; tatha-in th same way; te-they; tu-also; sri-hari-Hari; vaikunthau-and Vaikuntha; tatha-in the same way; eva-certainly; ajita-Ajita; vamanau-and Vamana; sat-six; ami-these; vaibhava-avastha-vaibhavavastha-avatras; para-avastha-the paravastha-avatras; upama-compared to; mata-considered. Among the nine vyha incarnations Varha and Hayagrva are the best, and among the manvantara-avatras four, Hari, Vaikuha, Ajita, and Vmana, are the best. These six vaibhava-avatras are like the parvavastha forms of the Lord. Text 52 kecid e sthnni likhyante stra-dita yatra tatra virjante yni brahma-madhyata viu-dharmottardn vkya tatra pramnyate kesancit-of some; esam-of them; sthanani-the abodes; likhyante-are described in writing; sastra-of the scriptures; drstita-according to the vision; yatra-where; tatra-there; virajanteare manifes; yani-them; brahmanda-the material universe; madhyata-within; visnu-dharmauttara- the Visnu-dharmottara Purana; adinam-of the Vedic litaratures beginning with; vakyam-the statement; tatra-there; pramanyate-is supported by vrious evidences. With the eye of the scriptures it is written that some of these avatras have abodes within the material universe. The words of Viu-dharmottara Pura are evidence for this. Text 53

tath hi viu-dharmottare tasyoparid aparas tvan eva pramnata mahtaleti vikhyto rakta-bhauma ca pacama sarovara bhavet tatra yojann dayutam svaya ca tatra vasati krma-rpa-dharo hari tatha hi-furthermore; visnu-dharma-uttare-in the Visnu-dharmottara Purana; tasya-that; uparistat-above; apara-another; tava-in that way; eva-certainly; pramanata-in measurement; mahatala iti-as Mahatala; vikyata-famous; rakta-bhauma-red; ca-also; pancama-fifth; sarovaram-a lake; bhavet-is; tatra-there; yojananam-of yojanas; dasa-ayutam100,000; svayam-personally; ca-also; tatra-there; vasati-resides; kurma-of a turtle; rupa-the form; dhara-manifesting; hari-Lord Hari. In Viu-dharmottara Pura: "Above that is the fifth place, a red world named Mahtala. In that place is a great lake 100,000 yojanas (800,000 miles) in breadth. There Lord Hari, in the form of Krma, personally resides. Text 54 tasyoparid aparas tvan eva pramnata tatrste sarasi divy yojann ata-trayam tasy sa vasate devo matsya-rpa-dharo hari" tasya-that; uparistat-above; apara-another; tavan-in that way; eva- certainly; pramanata-by dimension; tatra-there; aste-is; sarasi-a lake; divya-transcendental; yojananam-of yojanas; sata-trayam-three hundred; tasyam-in that lake; sa-He; vasate-resides; deva-the Personality of Godhead; matsya-of a fish; rupa-the form; dhara-manifesting; hari-Lord Hari. "Above that place is another of the same size, where there is a lake 300,000 yojanas (2,400,000 miles) in breadth. In that lake Lord Hari in His form of Matsya resides.

Texts 55-57 nryao nara-sakho vasate badar-pade n-varhasya vasatir mahar-loke prakrtit yojann pramnena yutn ata-trayam yutni ca pacaat ea-sthnam manoharam" narayana-Narayana Rsi; nara-of Nara Rsi; sakha-the friend; vasate-resides; badari-pade-at Badarikasrama; nr-varahasya-of Lord Varaha; vasati-the residence; mahah-loke-in Maharloka; prakirtita-is celebrated; yojananam-of yojanas; pramanena-by measurement; ayutanam-of units of ten thousand; sata-trayam-three hundred; ayutani-units of ten thousand; ca-also; pancasat-fifty; sesa-of Ananta Sesa; sthanam-the abode; manah-haram-beautiful. "Nara's friend Nryaa i resides at Badarikrama. N-Varha is said to reside on Maharloka, where His abode is 3,000,000 yojanas (24,000,000 miles) in breadth. Ananta ea's beautiful abode is 500,000 yojanas (4,000,000 miles) in breadth. Text 58 sa eva loko vrha kathitas tu svayam-prabha loko 'yam aa-salagna sarvdhastn manohara varha-rpi bhagavn veta-rpa-dharo 'vasat" sah eva-that same; loka-planet; varaha-of Lord Varaha; kathita- described; tu-certainly; svayam-prabha-self-effulgent; loka-planet; ayam-this; anda-within the material universe; samlagna-situated; sarva- all other planets; adhastat-beneath; manah-hara-very beautiful; varaha- of Lord Varaha; rupi-in the form; bhagavan-the Supreme Personality of Godhead; sveta-rupa-a white form; dhara-manifesting; avasat-resides. "The beautiful and self-effulgent realm Varhaloka touches the material universe as it stands beneath everything.

There, in the form of vetavarha, the Supreme Lord resides. Text 59 tasyoparid aparas tvan eva pramnata pta-bhauma caturthas tu gabhsti-tala-sajaka tatrste bhagavn viur devo haya-ir-dhara aka-ata-saka atakumbha-vibhaa" tasya-that; uparistat-above; apara-another; tavan-in that way; eva-certainly; pramanata-in size; pita-yellow; bhauma-with ground; caturtha-fourth; tu-also; gabhasti-talaGabhastitala-loka; samjnaka-named; tatra-there; aste-remains; bhagavan-the Personality of Godhead; visnu-Visnu; deva-the Lord; haya-of a horse; sira-head; dhara-manifesting; sasanka-sata-sankasa-as splendid as hundreds of moons; satakumbha-with golden ornaments; vibhusita-decorated. "Above that is another realm of the same size. This fourth realm, its ground colored yellow, is named Gabhsthitala. There the the Supreme Lord Viu, splendid as hundreds of moons and decorated with golden ornaments, appears in a form with a horse's head. Texts 60-62 pnigarbhasya vasatir brahmao bhuvanopari vsas tatra pralambrer yatraivgharipor bhavet etasyaiva-bhto 'ya ptle vasati svayam nitya tala-dhvajo vgm vana-ml-vibhta dhrayan iras nitya ratna-citra phanvalim lagal mual khag nlmbara-vibhita"

prsnigarbhasya-of Prsnigabha; vasati-residence; brahmana-of the spiritual world; bhuvana-the abode; upari-in the topmost part; vasa-residence; tatra-there; pralamba-are-of Lord Balarama, the enemy of Pralambasura; yatra-where; eva-certainly; agha-ripo-of Lord Krsna, the enemy of Aghasura; bhaver-is; etasya-of Him; eva-certainly; amsa-from the plenary portion (Sankarsana); bhuta-manifest; ayam-Him; patale-in Patalaloka-vasatiresides; svayam-personally; nityam-eternally; tala-dhvaja-carrying a flag marked with a tala tree; vagmi-loquacious and eloquent; vana-mala-with a garland of forest flowers; vibhusitadecorated; dharayan-holding; sirasa-with His head; nityam-constantly; ratna-citramsplendidly decorated with many jewels; phala-avalim-many hoods; langali-with a plow; musali-club; khadgi-and sword; nila-blue; ambara-with garments; vibhusita-decorated. "Above Brahmaloka is the home of Pnigarbha. Where Ka stays there Balarma, whose aa-avatra resides in Ptlaloka, who always carries a palm-tree flag, who is eloquent, who is decorated with a forest garland, who carries a plow, club, and sword, who is decorated with blue garments, and who always wears on His head a jewel-picture of Ananta ea, stays also. Texts 63-64 brahmalokoparic ca harer loko virjate svarloke vasatir vior vaikuhasya mahtmaha tath vaikuha-loke ca svayam vikto hi ya" brahma-loka-of the spiritual world; uparistat-in the topmost part; ca- also; hare-of Lord Hari; loka-the planet; virajate-is manifest; svarloke-in Svarloka; vasati-the residence; visno-of Lord Visnu; vaikunthasya-the son of Vikuntha-devi; maha-atmama-the great soul; tatha- in the same way; vaikuntha-loke-on the Vaikuntha planets; ca-also; svayampersonally; aviskrta-manifest; hi-certainly; ya-who. "Above Brahmaloka is the realm of Lord Hari. In Svarloka is the home of Lord Viu, who is the son of Vikuh-dev. The Lord is also personally manifested in Vaikuhaloka. Texts 65-67 ajitasya nivsas tu

dhruva-loke samarthita bhuvar-loke tu vasatir vmanasya mahtmana trivikramasya vasatis tapo-loke prakrtit tathsya brahma-loka-stho divyo nryarama brahmalokoparic ca nivso 'nena nirmita hari-vae surendrena kathito yah suraraye ajitasya-of Lord Ajita; nivasa-residence; tu-also; dhruva-loke-on dhruvaloka; samarthitais established; bhuvah-loke-on Bhuvarloka; tu-also; vasati-residence; vamanasya-of Vamana; maha-atmana-the Personality of Godhead; trivikramasya-of Trivikrama; vasati-the residence; tapah-loke-on Tapoloka; prakirtita-is described; tatha-in the same way; asya-of that; brahma-loka-stha-situated in the spiritual world; divya-spiritual; narayana-of Narayana; asrama-the abode; brahma-loka-uparistat-in the topmost part of the spiritual world; ca-also; snivasa-the residence; anena-by Him; nirmita-constructed; hari-vamse-in the Hari-vamsa; sura-indrena-by the king of demigods; kathita-described; ya-which; surarsaye-to Narada Muni. Lord Ajita's residence is considered to be on Dhruvaloka, and Lord Vmana's residence is considered to be on Bhuvarloka. Lord Trivikrama's residence is said to be on Tapoloka, and Lord Nryaa's spiritual rama is on Brahmaloka. He has also created a residence above Brahmaloka. This was explained in Hari-vaa (127.37), where Mahrja Indra said to Nrada Muni: Text 68 ida bhaktv madya tu bhagavn viun ktam upary-upari-loknm adhika bhuvana mune" iti idam-thus; bhanktva-defeating; madiyam-mine; tu-also; bhagavan-O Lord; visnuna-by Visnu; krtam-constructed; upari-higher; upari-and higher; lokanam-of planets; adhikamhigher; bhuvanam-realm; mune-O sage; iti-thus. "O sage, above all the worlds Lord Viu made His own abode, which eclipses even my realm."

Text 69 sarvem avatr para-vyomni caksati nivsa paramcarya iti stre nirpyate sarvesam-of all; avatranam-incarnations; para-vyomni-in the spiritual sky; cakasatimanifest; nivasa-residence; parama-supremely; ascarya-wonderful; iti-thus; sastre-in the Vedic literature; nirupyate-is described. In the spiritual sky is the supremely wonderful home of all the avatras. In the scriptures this is described. Text 70 tath hi pdme vaikuha-bhuvane nitye nivasanti mahojjval avatr sad tatra matsya-krmdayo 'khil" iti tatha hi-furthermore; padme-in the Padma Purana; vaikintha-of Vaikuntha; bhuvane-in the world; nitye-eternal; nivasanti-reside; maha-ujjvala-splendid; avatra-incarnations; sadaeternally; tatra-there; matsya-Matsya; kurma-and Kurma; adaya-beginning with; akhila-all; iti- thus. In Padma Pura: "All the splendid avatras, beginning with Matsya and Krma, eternally reside in the eternal realm of Vaikuha.".

Chapter Five

Parvasth-nirpaa Description of the Most Important Forms of the Lord

Text 1 atha ko nara-bhratur avatra iti kvacit upendrasypi ca kvpi bhty asau nti-kovidam atha-now; krsna-Krsna; nara-of Nara Rsi; bhratu-of the brother; avatra-incarnation; itithus; kvacit-in some scriptures; upendrasya-of Vamana; api-also; ca-and; kvapi-in some scriptures; bhati-manifest; asau-this; na-not; ati-kovidam-among those who are very learned. In some places Lord Ka is said to be an avatra of Nara's friend Nryaa i, and in other places it is said He is an avatra of Lord Vmana. The wise do not accept these statements. Text 2 yath sknde dharma-putrau harer aau nara-nryabhidhau candra-vaam anu prpya jta krjunv ubhau" yatha-just as; skande-in the Skanda Purana; dharma-of Dharma; putrau- the two sons; hare-of Lord Hari; amsau-plenary portions; nara-Nara; narayana-and Narayana; abhidhaunamed; cnadra-descended from the moon-god; vamsam-in the dynasty; anuprapyadescending; jatau-born; krsna- Krsna; arjunau-and Arjuna; ubhau-both. In Skanda Pura: "Dharma's two sons, who are named Nara and Nryaa i, and who are aa-avatras of Lord Hari, have now taken birth as Ka and Arjuna in the dynasty of the moon-god." Text 3

r-caturthe ca tv imau vai bhagavato harer av ihgatau bhra-vyayya ca bhuvah krsnau yddu-kurdvahau sri-caturthe-in the Fourth Canto of Srimad-Bhagavatam; tau-both; imau-these; vai-certainly; bhagavata-of the Supreme Personality of Godhead; hare-of Hari; aau-part and parcel expansion; iha-here (in this universe); gatau- has appeared; bhra-vyayya-for mitigation of the burden; ca-and; bhuva-of the world; kau-the two Kas (Ka and Arjuna); yadukuru-udvahau-who are the best of the Yadu and Kuru dynasties respectively. In rmad-Bhgavatam 4.1.59: "That Nara-Nryaa i, who is a partial expansion of Ka, has now appeared in the dynasties of Yadu and Kuru, in the forms of Ka and Arjuna respectively, to mitigate the burden of the world."* Text 4 etad upodbalaka r-daame sapujya deva i-varyam i puro nryao nara-sakho vidhinoditena vnybhibya mitaymta-miay ta prha prabho bhagavate karavma he kim" etat-this; edbalakam-substantial argument; sri-dasame-in the Tenth Canto of SrimadBhagavatam; sampujya-worshopping; deva-the Lord; rsi-of the sages; varyam-the best; purana-elder; narayana-Narayana; nara-of Nara; sakha-the friend; vidhina uditenaaccoording to the unjunctions of the scriptures; vanya-with words; abhibhasya-spoke; mitaya-eloquent; amrta-with nectar; mistaya-sweet; tam-to Him; praha-said; prabho-O Lord; bhagavate-to the Personality of Godhead; karavama-we may do; he-Oh; kim-what? A very strong argument is found in rmad-Bhgavatam 10.69.16: "The Personality of Godhead, Ka, who is the incarnation of Nryaa i, the friend of Nara i, thus worshiped the sage Nrada according to Vedic regulative principles. Welcoming him with sweet nectarean words, He addressed Nrada as bhagavn, or one who is self-sufficient, possessing all kinds of knowledge, renunciation, strength, fame, beauty, and similar other opulences. He particularly asked Nrada, What can I do in your service?"*

Text 5 upendrvatratva ca yath hari-vae akra-vacane aindra vaiavam asyaiva mune bhgam aha dadau yavyam aha prem ka paymi nrada" iti upendra-of Vamana; avatratvam-status as an incarnation; ca-and; yatha-just as; harivamse-in the Hari-vamsa; sakra-of Indra; vacane-in the statement; aindram-Indra's brother (Vamana); vaisnavam-the remnants of the sacrifical offering to Lord Visnu; asye-to Him; evacertainly; mune-O sage; bhagam-the share; aham-I; dadau-gave; yaviyamsam-younger; ahamI; prema-with love; krsnam-Krsna; pasyami-see; narada-O Narada; iti-thus. The following statment of Mahrja Indra in the Hari-vaa supports the idea that Ka is an incarnation of Vmana: "O sage Nrada, the same Viu who was Vmana and to whom I gave a portion of the yajas, has now become this boy Ka, on whom I now gaze with love." Texts 6 and 7 tad etad ubhayatva na bhavet ke nirodhata aatva hi tayor ukta parvasthatvam asya tu nara-bhratur ihatvam ete ceti rakyate upendrasya tathtva ca hari-vae 'pi dyate tat etat-this; ubhayatvam-being an incarnation of both Narayana Rsi and Vamana; na-not; bhavet-may be; nirodhata-because of being contradictory; amsatvam-position of a plenary portion; hi-certainly; tayo-of both Narayana Rsi and Vamana; uktam-is said; paraavasthatvam-position of the original Supreme Personality of Godhead; asya-of Lord Krsna; tualso; nara-of Nara Rsi; bhratu-of the brother; iha-in this connection; amsatvam-status as a plaenary portion; ete camsa iti-Srimad-Bhagavatam 1.3.28; tathatvam-in that way; ca-also; hari-vae-in the Hari-vamsa; api-also; drsyate-is seen.

Lord Ka is not an incarnation of Nryaa i and Vmana because such a view is contradicted by scripture. Rather, it is said that They are aa-avatras of Him and He is the parvastha (the supreme form of the Lord ). That Nryaa i is an aa-avatra of Lord Ka is confirmed in rmad-Bhgavatam 1.3.28. That Lord Vmana has the same status is seen in Hari-vaa: Texts 8 and 9 adity tapas viur mahtmradhita pur varea cchandita tena parituena cditi tayoktas tvda putram icchmti surottama tenokta bhuvane nsti mat-sama puruo 'para aena tu bhaviymi putra khalv aham eva te" iti aditya-by Aditi-devi; tapasa-with austerities; visnu-Lord Visnu; maha-atma-the Supreme Personality of Godhead; aradhita-worshipped; pura-foremerly; varena-by a benediction; chandita-granted; tena-by Him; paritustena-pleased; ca-also; aditi-Aditi; taya-by her; uktasaid; tvadrsam-like You; putram-a son; icchami-I desire; iti-thus; sura-of the dimigods; uttama-O best; tena-by Him; uktam-said; bhuvane-in the entire world; na-not; asti-there is; mat-to Me; sama-equal; purusa-person; apara-another; amsena-by My plenary portion; tubut; bhavisyami-shall become; putra-son; khalu-certainly; aham-I; eva-certainly; te-Your; itithus. "O best of the demigods, in ancient times, by performing austerities, Aditi worshiped Lord Viu. He was pleased with her and offered a benediction. She said, `O Lord, I desire a son like You.' He replied, `No one in the world is equal to Me. Therefore, as an aa-avatra, I will personally become your son.'" Texts 10 and 11 atha ke parvasthabhvo 'gre rakyate sphuam

parvasth ca samprvasth stre prakrtit tasmd aatvam evsya viruddha sphuam kate artha-gaty-antara te vacann ca dyate atha-now; krsne-in relation to krsna; para-avastha-of being the Original Personality of Godhead; bhava-condition; agre-at first-raksyate-is protected; sphutam-definitively; paraavastha-the Original Personality of Godhead; ca-also; sampurna-perfect and complete; avastha-situation; sastre-in the Vedic literature; prakirtita-described; tasmat-from Him; amsatvam-the position of being part and parcel; eva-certainly; asya-of Him; viruddhamrefuted; sphutam-clearly; iksate-sees; artha-gati-meaning; antaram-another; tesam-of those; vacananam-statements; ca-also; drsyate-is seen. That r Ka is the parvastha form of the Lord is clearly proved by what was previously said. In the scriptures He is called parvastha and samprvastha (the complete form of the Lord). This refutes the idea that He is an aa-avatra. Statements supporting that idea should be seen in a different way. Text 12 tatra dharma-putrv ity dau krik nara-nryaau prpyety tma-sat-ktya tau svayam krjunau candra-vaam anu prakaat gatau tatra-in this connection; dharma-of Prajapati Dharma; putrau-the two sons; iti-thus; adau-in the passage beginning; karika-explanation in verse; nara-Nara; narayanau-and Narayana Rsis; prapya-after attaining; iti-thus; atmasat-krtya-taking them to be as dear as Their own selves; tau-them; svayam-personally; krsna-Krsna; arjunau-and Arjuna; candra-of the moon-god; vamsam-the dynasty; anu-prakatatam gatau-appeared in. The Skanda Pura verse quoted in Text 2 should be interpreted in this way: "Ka and Arjuna, for whom Nara and Nryaa is are dear as Their own selves, have appeared in this world, taking shelter of the katriya dynasty descending from the moongod." Text 13

kartrau tau harer aau nara-nryav iha dvparnte karma-bhtv ytau ka-phlgunau kartarau-the two subjects; tau-they; hare-of Lord Hari; amsau-the plenary prtions; naraNara; narayanau-and Narayana Rsis; iha-here; dvapara-of the Dvapara-yuga; ante-at the end; karma-bhutau-the two objects; ayatau-attained; krsna-Krsna; phalgunau-and Arjuna. In rmad-Bhgavatam 4.1.59 (quoted in Text 3) Nara and Nryaa is, who are aaavatras of Lord Hari, should be taken as the subjet of the sentence, and Ka and Arjuna, who appeared at the end of Dvpara-yuga, should be taken as the object. Note: In this way the verse is interpreted to mean: "Nara and Nryaa is, who are aa-avatras of Lord Hari, entered the transcendental bodies of Ka and Arjuna, and came with Them as They appeared in the dynasties of Yadu and Kuru in order to mitigate the burden of the world." Text 14 sarvdv upadetvd ya purarir ucyate nar puru yas traym raya sa tu nareu mtyu-lokeu saha-cr bhavn svayam tad-dharmam anuktytra pjaym sa ta munim nryakhyenena ko yadyapi tad-guru nrada pjaym sa tathpi katra-llay

sarva-adau-in the beginning of the day of Brhma; upadestrtvat-because of being the instructor; ya-who; purana-rsi-Purana Rsi; ucyate-is called; naranam-known as "nara"; purusamnam-of the three purusa-avatras; asraya-the shelter; sa-He; tu-certainly; natesuamong human beings; martya-lokesu-in the middle planetary systems; saha-cari-companion; bhavan-being; svayam-personally; tat-dharmam-human nature; anukrtya-following; atra-here; pujayam asa-worshipped; tam-him; munim-Narada Muni; narayana-Narayana; akhyenanamed; amsena-by His plenary portion; krsna-Krsna; yadyapi-although; tat-of Narada; guru-the spiritual master; naradam-Narada; pujayam asa-worshipped; tathapi-nevertheless; ksatra-as a ksatriya; lilaya-because of performing pastimes. The quote from the Tenth Canto of rmad-Bhgavatam (10.69.16, quoted in Text 4) should be understood in this way: Lord Ka, who because He taught (the Vedic knowledge to Brahm) at the beginning of the universe is called {.sy 168}pura-i (the eldest sage)", is the shelter of the three puruaavatras. When He associated with the human beings in Martyaloka, He imitated their nature, and in that context He worshiped (Nrada) Muni. Even though His aa-avatra, Nryaa i, is Nrada's guru, in His katriya-pastimes Lord Ka worshiped Nrada Muni. Text 15 aindram ity dau krik indras tu nti-kauvidyn matsarc coktavn idam tasmt kasya no tat-tadrpatva ghatate kvacit aindram-the brother of Indra; iti-thus; adau-in the pasage beginning; karika-explanation; indra-Indra; tu-but; na-not; ati-kauvidyat-because of knowledge; matsarat-and envy; ca-also; uktavan-said; idam-this; tasmat-therefore; krsnasya-of Krsna; na-not; u-certainly; tat-tatvarious; rupatvam-in forms; ghatate-is manifest; kvacit-at a certain time. The quote from Hari-va (Text 5, describing Lord Ka as an incarnation of Vmana), is explained in this way: Indra spoke these words out of envy and ignorance. In no corcumstance is Lord Ka the avatra of any other form of the Lord. Text 16 atha parvasth. yath pdme nsiha-rma-keu a-guya paripritam

parvasths tu te tasya dpd utpanna-dpa-vat" iti atha-now; para-avastha-the most important forms of the Lord; yatha- just as; padme-in the Padma Purana; nrsimha-within Nrsimha; rama- Ramacandra; krsnesu-and Krsna; sat-six; gunyam-transcendenta; opulences; paripuritam-fulness; para-acastha-most important forms of the Lord; tu- also; te-they; tasya-of Him; dipat-from a lamp; utpanna-manifest; dipa- lamp; vat-just like; iti-thus. Now the most important forms of the Lord (parvastha-avatra) will be described. Padma Pura explains: "In Lord Nsiha, Rmacandra, and Ka the the six transcendental opulences are perfect and complete. They are the parvasthas (most important forms of the Lord). From Him (Ka) they are manifested as lamps are lighted from an (original) lamp. Text 17 tatra r-nsiha prahlda-hdayhlda bhaktvidy-vidraam arad-indu-ruci vande prndra-vadana harim tatra-in that connection; sri-nrsimha-Lord Nrsimha; prahlada-of Prahlada; hrdaya-of the heart; ahladam-delight; bhakta-of the devotee; avidya-ignorance; vidaranam-removing; saratautumn; ind-moon; rucim- splendor; vande-I offer obeisances; parindra-of a lion; vadanamface; harim-Hari. Lord Nsiha is described in rdhara Svm's commentary on rmad-Bhgavatam (1.1.1., and 10.87.1): "Let me offer my obeisances unto Lord Nsihadeva, who is always enlightening Prahlda Mahrja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again."* Text 18 vg- yasya vadane lakmr yasya ca vakasi

yasyste hdaye samvit ta nsiham aha bhaje" vak-isa-Sarasvati; yasya-of whom; vandane-at the ; laksmi-Laksmi; yasya-of whom; caalso;l vaksasi-on the chest; yasya-of whom; hrdaye-in the heart; samvit-knowledge; tam-Him; nrsimham-Nrsimha; aham- I; bhaje-worship. "Lord Nsihadeva is always assisted by Sarasvat, the goddess of learning, and He is always embracing to His chest the goddess of fortune. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nsihadeva."* Text 19 gambhra-garjitrambhastambhitmbhoja-sambhava samrambha stambha-putrasya muninojjmbhito npe" gambhira-deep; garjita-arambha-roar; stambhita-stunned; ambhoja-sambhava-Brahma; samrambha-anger; stambha-putrasya-of Lord Nrsimha, who appeared from a column; munina-by Narada Muni; ujjrmbhita-revealed; nrpe- to Maharaja Yudisthira. "(Nrada) Muni described to King (Yudhihira) the anger of the pillar's son (Lord Nsiha), which with its deep roar stunned lotus-born Brahm." Text 20 yath r-saptame savadht jalad parpatan grah ca tad-di-vimus a-rocia ambhodhaya vsa-hat vicukubhur nirhrda-bht digibh vicukruu yatha-just as; sri-saptame-in the Seventh Canto of Srimad-Bhagavatam; sat-by the hair on Lord Nsihadeva's head; avadht-shaken; alad-the clouds; paroatan- scattered; grah-the luminous planets; ca-and; tat-dti-by His glaring glance; vimuta-taken away; rocisa- whose effulgence; ambhodhaya-the water of the oceans and seas; vsa-hat-being struck by Lord Nsihadeva's breathing; vicukubhu-became turbulent; nirhrda-bhtfrightened by Nsihadeva's roaring; digibh-all the elephants guarding the quarters; vicukruu-cried out.

In rmad-Bhgavatam 7.8.32-33: "The hair on Nsihadeva's head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.* Text 21 dyaus tat-satotksipta-vimna-sakul protsarpata ksm ca padbhipdit ail samutpetur amusya rahas tat-tejas kha kakubho na rejire dyau-outer space; tat-sat-by His hair; utkipta-thrown up; vimna-sakul-filled with airplanes; protsarpata- slipped out of place; ksm-the planet earth; ca-also; pada-abhipditdistressed due to the heavy weight of the lotus feet of the Lord; ail-the hills and mountains; samutpetu-sprang up; amusya-of that one (the Lord); rahas-due to the intolerable force; tat-tejas-by His effulgence; kham-the sky; kakubha-the ten directions; na rejire-did not shine. "Airplanes were thrown into outer space and the upper planetary system by the hair on Nsihadeva's head. Because of the pressure of the Lord's lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord's bodily effulgence, both the sky and all directions diminished in their natural illumination."* Text 22 ugro py anugra evya sva-bhaktn n-kear kearva sva-potnm anye ugra-vikrama ugra-ferocious; api-although; anugra-not ferocious; eva-certainly; ayam-this; svabhaktanam-to His pure devotees; nr-kesari-having the body of a human being and a lion; kesari iva-like a lioness; sva-potanam-to her young cubs; anyesam-to others; ugra-ferocious; vikrama-whose strength. ( rdhara Svm also explains in His commentary on rmad-Bhgavatam 7.9.1:)

"Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hirayakaipu, Lord Nsihadeva is very, very soft and kind to devotees like Prahlda Mahrja."* Texts 23 and 24 asya r-divya-sihasya paramnanda-tuila rman-nsiha-tpany mahim praka-kt nsihasya bhaved vso janaloke mahtmana sarvoparic ca tath viuloke prakrtita asya-of Him; sri-divya-simhasya-the transcendental lion; parama- transcendental; anandabliss; tundila-full; srimat-nrsimha-tapanyam-in the Nrsimha-tapani Upanisad; mahima-the glories; prakati-krta-revealed; nrsimhasya-of Lord Nrsimha; bhavet-there is; vasa-residnce; janaloke-on the Janalokaplanet; maha-atmana-of the Personality of Godhead; sarva-all other planets; uparistat-above; ca-also; tatha-in the same way; visnuloke-in the spiritual sky; prakirtita-is described. The blissful glories of Lord Nsiha are described in the Nsiha-tpan Upaniad. It is said that Lord Nsiha resides both in Janaloka and in the world of Viuloka, which is above all. Text 25 r-rghavendra prvato 'pyea nieamdhurymta-candram bhti a-gua-saghena tuga r-raghu-pugava sri-raghava-of the Raghu dynasty; indra-the king (Ramacandra); purvata-than previously described (in Lord Nrsimhadeva); api-even; nihsesa-complete; madhurya-sweetnessw; amrtanectar; candrama-moon; bhati-shines; sat-six; guna-transcendental qualities; sanghena-with the complete abundance; tunga-exalted; sri-raghu-of the dynasty of Maharaja Raghu; pungava-the formost.

ri Rmacandra Greater even than the one (Lord Nsiha) before, exalted with the six transcendental qualities and a nectar moon of all sweetness, Lord Rmacandra, the best of the Raghus, shines with great splendor. Text 26 pdme vandmahe mahena hara-kodaa-khaanam jnak-hdaynandacandana raghu-nandanam" padme-in the Padma Purana; vandamahe-we offer our respectful obeisances; maha-isanamto the Personality of Godhead; hara-of Siva; kodanda-the bow; khandanam= breaking; janakiof Sita-devi; hrdaya-the heart; ananda-bliss; candanam-sandalwood; raghu-of Maharaja RAghu; nandanam-the descendant. In Padma Pura: "Let us offer our respectful obeisances to Lord Rmacandra, the Personality of Godhead, who is the delight of King Raghu, who broke iva's bow, and who is the sandal paste that delights St-dev's heart. Text 27 asya janmotsava brte r-rmrcana-dpik asya-janma-of the birth; utsavam-festival; brute-describes; sri-rama-arcana-dipika-the Ramacandra-dipika. The r Rmrcana-dpik describes Lord Rmacandra's birth-festival: Text 28 uccasthe graha-pacake sura-gurau sendau navamy tithau lagne karkatake punarvasu-yute mea gate pai

nirdagdu nikhila pala-samidho medhyd ayodhyraer virbhtam abhd aprva-vibhava yat kicid eka maha" ucca-sthe-in the highest exaltation; graha-planets; pancake-five; sura-gurau-Brhaspati; sawith; indau-Candra; navamyam tithau-on ninth day of the moon; lagne-on the lagna; karkatake-in Karkataka; punarvasu-yute-in conjunction with Punarvasu; mesam-to Mesa; gate-gone; pusani-in Surya; nirdagdhum-to burn (destroy); nikhila-all; palasa-of palasa wood (or demons); samidha-fuel; medhyat-from the sacrificial arena; ayodhya-arane-from the arani-wood of Ayodhya; avirbhutam-manifest; aghut-= became; apurva-with unprecedented; vibhavam-power and opulence; yet-what; kincit-indescribeable; ekam-one; maha-sacrifice. "During the ninth tithi, when five planets were exalted, when Jupiter was conjoined with the Moon in the contellation Punarvasu in Cancer on the ascendant, and when the Sun was in Aries, from the arai-wood of Ayodhy was kindled a sacrificial fire of unprecedented power manifested to burn the pala-wood fuel (of a great host of demons)." Text 29 ekdae tyaktv su-dustyaja-surepsita-rjya-lakmm dharmiha rya-vacas yad agd arayam my-mga dayitayepsitam anvadhvad vande mah-purua te cararavindam" ekadase-in the Eleventh Canto of Srimad-Bhagavatam; tyaktva-abandoning; su-dustyajamost difficult to give up; sura-ipsita-anxiously desired by the demigods; rajya-laksmim-the goddess of fortune and her opulence; dharmistha-most perfectly fixed in religiousness; aryavacasa-according to the words of your father; yat-He who; agat-went; aranyam-to the forest; maya-mrgam-the illusory deer; dayitaya-by Sita-devi; ipsitam- desired; anvadhavat-running after; vande-I offer my homage; maha-purusa-O Lord Mahaprabhu; te-to Your; caranaaravindam-lotus feet. In rmad-Bhgavatam 11.5.34: "O Maha-purua, I worship Your lotus feet. You gave up great regal opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to Your father's words. You chased after the mystic deer Marca, which Your dear St desired to get." Text 30

r-navame neda yao raghupate sura-ycayttalltanor adhika-smya-vimukta-dhmna rako-vadho jaladhi-bandhanam astra-pgai ki tasya atru-hanane kapaya sahy sri-navame-in the Ninth Canto of Srimad-Bhagavatam; na-not; idam-all these; yaa-fame; raghu-pate-of Lord Rmacandra; sura-ycay-by the prayers of the demigods; tta-lltano-whose spiritual hody is always engaged in various pastimes; adhika-smya-vimuktadhmna-no one is greater than or equal to Him; raka-vadha-killing the Rkasa (Rvaa); jaladhi-bandhanam-bridging the ocean; astra-pgai-with bow and arrows; kimwhether; tasya- His; atru-hanane-in killing the enemies; kapaya-the monkeys; sahyassistants. In rmad-Bhgavatam 9.11.20-21: "Lord Rmacandra's reputation for having killed Rvaa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rmacandra, whose spiritual body is always engaged in various pastimes. Lord Rmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rvaa.* Text 31 yasymala npa-sadasu yao 'dhunpi gyanty agha-ghnam ayo dig-ibhendra-paam ta nkapla-vasupla-kira-juapdmbuja raghupati araa prapadye yasya-whose (Lord Rmacandra's); amalam-spotless, free from material qualities; nrpasadasu-in the assembly of great emperors like Mahrja Yudhithira; yaa-famous glories; adhun api-even today; gyanti-glorify; agha-ghnam-which vanquish all sinful reac-tions; aya-great saintly persons like Mrkaeya; dik-ibha-indra-paam-as the ornamental cloth covering the elephant that conquers the directions; tam- that; nka-pla-of heavenly demigods; vasu-pla-of earthly kings; kira-by the helmets; juta-are worshiped; pdaambujam-whose lotus feet; raghu-patim-unto Lord Rmacandra; aranam-surrender; prapadye-I offer.

"Lord Rmacandra's spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mrkaeya i still glorify His characteristics in the assemblies of great emperors like Mahrja Yudhithira. Similarly, all the saintly kings and all the demigods, including Lord iva and Lord Brahm, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet."* Texts 32-33 atra krik atta prakaita-lltanur ll-may tanu yena tasyeti samyeti svrtheyan-pratyayo mata dhma-svarpa-vijeyam adhikena samena ca vimukta dhma yasyeti mhtmya sarvato 'dhikam yasydhika sama ctra kvpi nstti nicaya naka-pl mahendrdy vasup vasudhdhip atra-in this; karika-the explanation; atta-the word "atta"; prakatita-means "manifested"; lilatanu-the word "lila-tanu"; lila-mayi tanu-means "He whose spiritual body is always engaged in various pastimes; yena-by whom; tasya-of Him; iti-thus; samya-equality; iti-thus; svarthesyan-pratyaya-svarthesyan-pratyaya; mata-considered; dhama-the word "dhama"; svarupa-as "original form"; vijneyam-should be understood; adhikena-of those who are greater; samena-of those who are equal; ca-also; vimuktam-devoid; dhama-form; yasya-of whom; iti-thus; mahatmyam-glory; sarvata-everywhere; adhikam-greater; yasya-of whom; adhika-superior; sama-equal; ca-also; atra-here; kvapi-at any place; na-not; asti-is; iti-thus; niscaya-conclusively determined; naka-pala-the heavenly demigods; maha-indra-Maharaja Indra; adya-headed by; vasupa-the word "vasu-pala"; vasudha-adhipa-means "earthly kings".

In the verse from rmad-Bhgavatam quoted in Text 30, the word "atta" means "manifested, and the word {.sy 168}ll-tanu" means "whoe spiritual body is always engaged in various patimes". The compound word "adhika-samya-vimukta-dhma" means "He who has no equal or superior". The word "samya" means "equality" and it is grammatically analyzed as a svartheyah-pratyaya. {.sy 168}vimukta" means "without", and "adhika" and "sama" mean "superior" and "equal". In the verse quoted in Text 31, the word "naka-pl" means "the heavenly demigods, headed by Maharaja Indra, and theword "vasu-pl" means "the earthly kings". Texts 34-36 vsudevdi-rpm avatr prakrtit viu-dharmottare rmalakmady kramd am pdme tu rmo bhagavn nryaa itrita ea cakra ca akha ca kramt syr lakmadaya madhya-dea-sthityodhypure 'sya vasati smt mah-vaikuha-loke ca rgghavendrasya krtit vasudeva-Vasudeva; adi-beginning with; rupanam-of the forms; avatra-incarnations; prakirtita-celebrated; visnu-dharma-uttare-in the Visnu-dharmottara Purana; rama-Rama; laksmana-and Laksmana; adya-beginning with; kramat-in that sequence; ami-they; padmein the Padma Purana; tu-but; rama-Ramacandra; bhagavan-the Personality of Godhead; narayana-Narayana; iti-thus; irita-named; sesa-Ananta Sesa; cakram-Sudarsana cakra; caand; sankha-conch-shell; ca= and; kramat-in succession; syu-are; laksmana-Laksmana; adaya-beginning with; madhya-desa-in Madhya-desa; sthita-situated; ayodhya-of Ayodhya; pure-in the city; asya-His; vasati-residence; smrta-is described in the Vedic literatures; maha-vaikuntha-loke-in the spiritual world of Vaikuntha; ca-also; raghava-indrasya-of Lord Ramacandra; kirtita-described.

In the Viu-dharmottara Pura it is said that Lord Rmacandra, Lakmaa, and the others are incarnations of the forms of the Lord that begin with Lord Vsudeva. In the Padma Pura, however, it is said that Lord Rmacandra is Lord Nryaa, and Lakmaa and the others are Ananta ea, and the Lord's cakra and conch respectively. In the Smti-stra it is said that Lord Rmacandra resides in Madhya-dea in the city of Ayodhy-pura. It is also said that He resides in Mah-Vaikuhaloka. Text 37 r-ka. bilvamagale santv avatr bahava pukara-nbhasya sarvato-bhadr kd anya ko v latsv api premado bhavati" sri-krsna-Lord Krsna; bilvamangale-in the statement of Bilvamangala Thakura; santu-let there be; avatra-incarnations; bahava-many; puskara-nabhasya-of the Lord, from whose fnavel grows a lotus flower; sarvatah-bhadra-completely auspicious; krsnat-that Lord Krsna; anya- other; kahva-who possibly; latasu-on the surrendered souls; api-also; prema-da-the bestower of love; bhavati-is. Lord Ka is described by Bilvamagala hkura: "There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord r Ka can bestow love of God upon the surrendered souls?"* Texts 38-39 paramaivarya-mdhuryapyuprva-vridhi devak-nandanas tv ea pura paricariyate yasya vsa purdau khyta sthna-catuaye vraje madhu-pure dvravaty gokula eva ca

parama-supreme; ausvarya-opulence; madhurya-and sweetness; piyusa-nectrar; apurvaunprecedented; varidhi-ocean; devaki-of Devaki; nandana-the son; tu-also; esa-He; puraformerly; paricarisyate-was worshipped; yasya-of whom; vasa-residence; purana-in the Puranas; adau-and other Vedic literatures; khyata-celebrated; sthana-places; catustaye-four; vraje-in Vraja; madhu-pure-Mathura; dvaravatyam-Dvaraka; gokule-Gokula; eva-certainly; ca-and. Devak's son Ka, who is an unprecedented ocean of the nectar of sweetness and opulence, has been served and worshiped from time immemorial. In the Puras and other scriptures it is said that He resides in four abodes: Vraja, Mathur, Dvrak, and Gokula. Text 40 nanu sihasya-rmbhy samyam asygata sphuam iti viu-puryaprakriytra vilokyate nanu-is it not so?; simyasya-with Nrsimha; ramabhayam-and Ramacandra; samyamequality; asya-of Krsna; agatam-attained; sphutam-clearly; iti-thus; visnu-puraniya-in the Visnu-Purana; prakariya-chapter; atra-here; vilokyate-is seen. Here someone may object: "But it is clearly said that Lord Nsiha and Lord Rmacandra are equal to Lord Ka." The answer to this objection is seen in the Viu Pura: Texts 41 and 42 tatra maitreya-prana caturthe 'se hirayakaiputve ca rvaatve ca viun avpa nihato bhogn aprpyn amarair api nlabhata tatra caiveha syujya sa katha puna samprpta iuplatve syujya vate harau"

tatra-in the Visnu Purana; maitreya-of Maitreya Muni; prasna-the question; caturthe-in the Fourth; amse-Canto; hiranyakasiputve-as Hiranyakasipu; ca-and; ravanatve-as Ravana; caalso; visnuna-by Visnu; avapa-attained; nihata-killed; bhogan-material enjoyment; aprapyanunattainable; amarai-by the demigods; api-even; na-did not; alabhata-attain; tatra-there; caand; eva-certainly; iha-here; sayujyam-sayujya liberation; sa-he; katham-why is it?; punaagain; samprapta-attained; sisupalatve-in the birth as Sisupala; sayujyam-merging; sasvate-in the eternal; harau-Personality of Godhead Hari. Maitreya's question In the fourth Canto of Viu Pura: "As Hirayakaipu and Rvaa (this demon) enjoyed sensual pleasures unavailable for even the great demigods, and then was personally killed by Lord Viu Himself. Why did (this demon) not attain syujya-mukti then? Only as iupla did he attain syujya-mukti, the liberation of merging into eternal Lord Hari?" Text 43 r-pararottaram daityevarasya vadhaykhila-lokotpatti-sthiti-vina-kri aprva-tanu-grahaa krvat nsiha-rpam viktam. tatra Hirayakaipor viur ayam ity etan na manasy abht. niratiaya-puya-jta-samudbhtam etat sattvam iti rjodreka-preritaikgra-matis tadbhvanyodt tato 'vpta-vadha-haituk niratiaya evkhila-trailokydhikya-dhri dananatve bhoga-sampadam avpa. sri-parasara-of Parasara Muni; uttaram-the reply; daitya-of the demons; isvarasya-of the king; vadhaya-for the killing; akhila-all; loka-of planetary systems; utpatti-creation; sthitimaintenance; vinasa-and destruction; karina-the cause; apurva-unprecedented; tanu-form; grajanam-manifesting; kurvata-by manifesting; nrsimha-of Nrsimha; rupam-the form; aviskrtam-manifested; tatra-there; Hirayakaipo-of Hirayakaipu; visnu-Visnu; ayam-He; iti-thus; etat-this; na-not; manasi-in the mind; abhut-was manifested; niratisaya-unparalleled; punya-piety; jata-samudbhutam-manifest; etat-that; sattvam-goodness; iti-thus; rajodrekaexcessive passion; prerita-impelled; eka-agra-single-pointed; mati-attention; tat-bhavanayoga-from that meditation; tat-then; avapta-attained; vadha-killing; haitukim-cause; niratisayam-great; eva-certainly; akhila-all; trailokya-three planetary systems; adhikyaexceeding; dharinim-manifesting; dasananatve-in the lifetime of Ravana; bhoga-of sensegratification; sampadamp-opulence; avapa-attained. r Parara's answer:

"The Supreme Personality of Godhead, who maintains, creates, and destroys the entire cosmic manifestation, manifested the unprecednted form of Lord Nsiha in order to kill Hirayakaipu, the king of the demons. The thought that Lord Nsiha was actually the Supreme Lord Viu was not manifest in Hirayakaipu's mind. Becuase Hirayakaipu was overwhelmed by the mode of passion, at the time of his death he was not able to meditate on the trascendental Personality who was kiling him. For these reasons Hirayakaipu did not attain liberation, but instead took birth as the demon Rvaa, whose sense gratification was greater than than all the pleasures in the three worlds. Texts 44 and 45 ntas tasminn andi-nidhane para-brahma-bhte bhagavaty analamban-kte manasas tal layam. dananatve 'py anaga-pardhnatay jnak-samsakta-cetaso darathi-rpadhrias tad-rpa-daranam evst. nyam acyuta ity saktir vipady ato 'nta karae mnuabuddhir eva kevalam asybht. punar apy acyuta-viniptana-mtra-phalam akhila-bhmaala-lghyam cedi-rja-kule janmvyahata caivarya iuplatve cvpa. na-not; ata-then; tasmin-in Him; anado-without beginning; nidhane- or end; para-brahmabhute-in the Supreme Personality of Godhead; bhagavati- full of all powers and opulences; analambani-krte-independant and without any origin; manasa-of the mind; tat-layam; meditation; dasananatve-in the birth as Ravana; api-also; angana-by cupid; para-adhinatayabecause of being the servant; janaki-to Sita-devi; samasakta-attached; cetasa- because of the mind; dasaratha-of Ramacandra, the son of Dasaratha; rupa- the form; dharina-manifesting; tat-His; rupa-form; darsanam-seeing; eva-certianly; asit-was; na-not; ayam-He; acyuta-the infalliable Supreme Personality of Godhead; iti-thus; asakti-attachment; vipadyatah-vipadiin the calamity; ata-then; antahkarane-in the mind; manusa-as a human being; buddhiconception; eva-certainly; kevalam-exclusively; asya-of him; abhut-was; puna-again; apialso; acyuta-by the Supreme Personality of Godhead; vinipatana-because of being killed; matra-only; phalam-result; akhila-all; bhu-mandala-of the earth; slaghyam-glorified; cediraja-of the kings of the Cedi province; kule-in the dynasty; janma- birth; avyahatamindestuctible; ca-also; aisvaryam-opulence and power; sisupalatve-in the birth as Sisupala; caalso; avapa-attained. "For these reasons Hirayakaipu was not able to fix his mind in meditation on the supremely opulent and independent Personality of Godhead, who has neither beginning nor end.

"When Hirayakaipu was born again as the demon Rvaa, he became a slave to lust. His mind was completely attached to St-dev, and he was therefore not able to fix his mind in meditation on the Supreme Personality of Godhead in His form as Rmacandra, the son of Daaratha. As Rvaa was being killed by Rmacandra, the demon thoght Rma to be an ordinary human being, and for this reason Rvaa did not attain liberation because of being killed by the Lord, but in his next birth as iupla, merely attained seemingly imperishable opulence and power, which was celebrated throughout the entire earth. Text 46 tatra tv akhilnm eva bhagavan-nmn krany abhavn. tata ca tat-kraa-ktn tem aem evcyuta-nmnm anvaratneka-janma-sambandhi-tad-vidvenubandhicitto vinindana-santarjandiccraam akarot. tac ca rpam utphulla-padma-dalmalkam aty-ujjvala-pta-vastra-dhry-amala-kira-keyra-kaakopaobhitam udra-pvara-catur-bhuakha-cakra-gad-padma-dhram ati-prarha-vairnubhvd aana-bhojana-snnanaayandiv aevasthntareu naivpayayv asytma-cetasa. tatra-in that birth; tu-but; akhilanam-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; namnam-of the names; karanani-causes; abhavan-were; tatatherefore; ca-also; tat-karana-krtanam-of those causes; tesam-of them; asesanam-all; evacertainly; acyuta-of the infalliable Supreme Personality of Godhead; namnam-of the names; anavarata-without cessation; eka-one; janma-birth; sambandhi-in relation to; tat-for the Supreme Lord; vidvesa-hatred; anubandhi-in relation to; citta-consciousness; vinindanacriticism; santarjana-and vilification; adisu-beginning with; uccaranam-addressing; akarotdid; tat-that; ca-also; rupam-form; utphulla-blossoming; padma-lotus; dala- petals; amalasplendid; aksam-eyes; ati-very; ujjvala-splendid; pita- yellow; vastra-garments; dhari-wearing; amala-splendid; kirita-crown; keyura-peacock; kataka-golden bracelets; upasobhitamdecorated; udara- large; pivara-expanded; ctu-four; bahu-arms; sankha-conch-shell; cakraSudarsana cakra; gada-club; padma-and lotus flower; dharma-holding; ati- very; prarudhagreat; vaira-enmity; anubhavat-because of the sentiment; atana-walking; bhojana-eating; snana-bathing; asana-sitting; sayana- sleeping; adisu-beginning with; asesa-all; avasthasituation; antaresu- other; na-not; eva-certainly; apayayau-deviated from meditation; asyahis; atma-own; cetasa-mind. "In this birth as iupla he was able to completely hate the Supreme Lord Ka. He constantly criticized Lord Ka with words, and in this way constantly called out the Lord's holy names. With great animosity he constantly meditated on Ka's form, decorated with splendid yellow garments, golden bracelets, and a glittering crown adorned with a peacock feather. He meditated on Ka's eyes handsome as blossoming lotus petals, and Ka's four broad arms, holding the conch, cakra, club, and lotus. While walking, eating, bathing, sitting, sleeping, and performing all other activities, iupla remembered Ka with hatred. His mind never deviated from Ka for even a moment.

Text 47 tatas tam evkroeccrayan tam eva hdayenvadhrayann tma-vinya bhagavad-astacakru-mlojjvalam akaya-teja-svarpa parama-brahma-bhtam apagata-dvedi-doabhagavantam adrakt. tata-then; tam-Him; eva-certainly; akrosesu-n blaspheming; uccarayan-calling; tam-Him; eva-certainly; hrdayena-with his heart; avadharayan-known; atma-of himself; vinasaya-for the destruction; bhagavat-by the Personality; asta-thrown; cakra-of the Sudarsana-cakra; amsumala-ujjvalam-effulgence; aksaya-imperishable; teja-effulgence; svarupam-form; paramabrahma-bhutam-the Supreme; apagata-devoid; dvesa- of hatred adi-and other; dosa-faults; bhagavantam-the Supreme Lord; adraksit-saw. "Determined to die at Ka's hand, iupla repeatedly insulted the Lord, and when Lord Ka finally dispatched the Sudarana cakra to kill him, iupla could understand that the glittering effulgence of the cakra was actually the imperishable Supreme Brahman. Texts 48 and 49 tvac ca bhagavac-cakreu vyapditas tat-smaraa-dagdhkhilagha-sacayo bhagavat tenntam upantas tasminn eva layam upayayau. etac ca tavkhila maybhihitam. aya hi bhagavn krtita sasmta ca dvenubandhenpy akhila-sursurdi-durlabha phalam prayacchati kim uta samyagbhaktimatm." iti tavat-in that way; ca-also; bhagavat-of the Supreme Personality of Godhead; cakrena-by the cakra; asu-quickly; vyapadita-killed; tat-of Him; smarana-by the rememberance; dagdhaburned away; akhila-all; agha- of sins; sancaya-abundance; bhagavata-by the Supreme Lord; tena-by Him; antam-to his end; upanita-brought; tasmin-in Him; eva-certainly; layammerging; upayayau-attained; etat-this; ca-also; tava-of you; akhilam- everything; maya-by me; abhihitam-described; ayam-He; hi-certainly; bhagavan-the Supreme Personality of Godhead; kirtita-glorified; samsmrta-remembered; ca-also; dvesa-hatred; anubandhena-in relation to; api-even; akhila-for all; sura-demigods; asura-and demons; adi- beginning with; durlabhamdifficult to attain; phalam-result; prayacchati- grants; kim uta-what to speak?; samyak-bhaktimatam-of those who are directly devotees of the Lord; iti-thus. "In this way, when iupla was killed by the Lord's Sudarana cakra, all his sins were burned away, and he attained syujya-mukti, entering the Lord's own transcendental form.

"O Maitreya, I have thus explained the entire situation to you. He is certainly the Supreme Personality of Godhead. (If) when He is spoken of and remembered in a spirit of hatred, He gives a result difficult for the demigods, demons and all others to attain, then what kind of result does He give to they who love Him and serve Him with devotion?" Texts 50 and 51 nokta pararetra sthitau tau paradv iti kintbhayos tayor sj janma trayam itritam ata sarveu kalpeu na tau paradajau matau anyath na tayo pta pratikalpa samajasa na-not; uktam-said; parasarena-by Parasara Muni; atra-here; sthitau- sitated; tau-the two; parsadau-associates; iti-thus; kintu-however; ubhayo-of the two; tayo-of them; asit-was; janma-births; trayam- three; iti-thus; iritam-said; ata-therefore; sarvesu-in all; kalpesu- days of Brahma; na-not; tau-they; parsadajau-associates of the Lord; matau-considered; anyathaotherwise; na-not; tayo-of them; pata- descent into the material world; pratikalpam-in each day of Brahma; samanjasa-considered to be true. In this passage Parara did not mention the Lord's two associates that took birth three times in the world. These two associates are not thought to take birth in every kalpa for then they would fall down in every kalpa. That is not an aceptable idea. Texts 52-55 pararea yad gadya maitreyyottar-ktam lok-ktya tad eveda sakepena vilikhyate nsiha-rpa hari yad viktam adbhutam hirayakaipor asmin viu-buddhir na nicit

kintv ea puya-sampanna ko 'pti kta-nicaya raja-udriktat-nunnamatis tad-bhva-yogsata tato 'vpta-vinaikahetukam akhilottamam avpa bhoga-sampattim rvaatve sudurlabham parasarena-by Parasara Muni; yat-what; gadyam-prose explanation; maitreyaya-to Maitreya; uttari-krtam-given in answer; sloki-krtya-turning into verse; tat-that; eva-certainly; idam-this; sanksepena-supparily; vilkhyate-is written; nrsimha-of Nrsimha; rupam; the form; harina-by Lord Hari; yat-which; aviskrtam-manifested; adbhutam-wonderful; Hirayakaipo-of Hirayakaipu; asmin-to Him; visnu-of Lord Visnu; buddhi-conception; na-not; niscitadetermined; kintu-however; esa-he; punya-of piety; sampanna-wiht an enrichment; kah api-some indescripable Personality; iti-thus; krta-niscaya-with the conception; raja-of the mode of passion; udriktata-with the increase; nunna-diminished; mati-intelligence; tatbhava-yogata-because of contact with the mode of passion; tata-then; avapta-attained; vinasa-destruction; eka-sole; hetukam-cause; akhila-everything else; uttamam-superior; avapa-attain; bhoga-of sense-gratification; sampattim-opulence; ravanatve-in the birth as Ravana; su-durlabham-difficult to achieve. Parara Muni's prose answer to Maitreya is now summarized in verse: Hirayakaipu could not understand that the wonderful form of Lord Nsiha displayed by Lord Hari was actually Lord Viu. Hirayakaipu was pious. He was sure that Lord Nsiha was very extraordinary, but because He was overcome with passion he could not fix his mind on Him. Because he was personally killed by the Lord, Hirayakaipu attained extraordinary and rarely achieved sense-gratification and opulence in his next birth as Rvaa. Texts 56 and 57 viutvnicayn ntidven nvea-santati t vin ca bhaved dveo nrakyaiva venavat kintv asya sampat-samprptis tat-karea mta param evam haiva-abdena tat-sdguyam anusmaran

visnutva-status as Lord Viu; aniscayat-because of not recognizing; na-not; ati-great; dvesat-hatred; na-not; avesa-santati-sayujya-mukti tam-this; vina-without; ca-also; bhavet-is; dosa-fault; narakaya-for residence in hell; eva-certainly; vena-vat-like Maharaja Vena; kintuhowever; asya-his; sampat-of opulence; samprapti-attainment; tat-of Lord Nrsimha; karenaby the hand; mrta-killed; param-greatly; evam-in this way; aha-he said; eva-sabdena-with the word {.sy 168}eva (certainly"; tat-sadgunyam-the Lord's transcendental qualities; anusmaran-remembering. Because he could not recognize Lord Nsiha as Lord Viu, and because he was not filled with hatred for Him, Hirayakaipu was not fixed in meditation on the Lord. If without meditating on the Lord he had hated Him, he would have gone to hell as King Vea had gone. Because he was killed by the Lord's own hand, he attained great good fortune. Thinking of them, (Parara) refers to the Lord's transcendental virtues here by speaking the word "eva" (certainly). Texts 58 and 59 vebhavato doanc chuddham apayata prakato 'pi para-brahmarpe tatrsya no laya rvaatve mah-kmapardhn-k ttmana tdvad manu ya-dhrasya r-rme 'bhn mtv api avesa-abhavata-because of not entering; dosa-nasat-because of fault; suddham-pure; apasyata-not seeing; prakata-manifest; api-although; para-brahma-of the Supreme Brahman; rupe-in the form; tatra-there; asya-of the demon; na-not; u-certainly; layamerging; ravanatve-in his birth as Ravana; maha-kama-to great lust; para-adhini-krta-a slave; atmana-the mind; tadvat-in that way; manusya-dhirasya-considering to be a human being; sri-rame-in Lord Ramacandra; abhut-became; mrtau-in death; api-even. Because he was not absorbed in meditation on the Lord and because his sins were not yet destroyed, he could not see the Lord's pure nature. Even thought he Lord was manifest before him, he could not merge into the form of His Supreme Brahman. In his birth as Rvaa, he became a slave to lust. At the time of his death He thought Lord Rma a mere human being. Texts 60-62

tato 'sau cedirjatve punar apottam riyam tatra ke samstnm eva nmn ram-pate krai pravttes tu nimittny abhavs tad tena nicitya ta viu svasya dvr maraa yata ati-dven mahvet tni nmni sarvaa jajalpa satata avan nind-santarjandiu tata-then; asau-he; cedirajatve-in his birth as iupala; puna-again; apa-attained; uttamam-supreme; sriyam-opulence; tatra-there; krsne-in relation to Lord Ka; samastanam-of all; eva-certainly; namnam-of the name; rama-pate-of Lord Narayana, the husband of the goddess of fortune; karanani-causes; pravrtte-of the original cause; tu-also; nimittani-secondary cause; abhavan-were; tada-then; tena-for this reason; niscitya-having considered; tam-Him; visnum-to be Lord Viu; svasya-of whom; dvi-on two occasions; maranam-death; yata-from whom; ati-dvesat-because of great hatred; maha-avesat-from intense meditation; tani-these; namani-names; sarvasa-all; jajalpa-said; satatam-without cessation; sasvat-constantly; ninda-santarjana-adisu-criticizing the Lord in various ways. Then he took birth as iupla, and again he attained great opulence. Because in that birth he chanted all the names of the goddess of fortune's husband, Lord Nryaa, he could understand that Lord Viu had killed him twice. For this reason, out of great hatred he always chanted the Lord's names and criticized Him in many ways. Texts 63 and 64 rpa ca tda dv viur eveti nicayt nmavat tc ca sarvtra sarvad caiva sasmaran dagdha-tad-dveajghaugha kipte cakre ca tad-ruc apeta-daitya-bhvo 'nte

tath saskta-dika tad tjjvalam adrakt para brahma narkti tadaiva cakra-ghena daitya-dehe vinite tad eva brahma-paramam anu-lnatvam yayau rupam-form; ca-also; tadrsam-like this; drstve-seeing; visnu-Visnu; eva-certainly; iti-thus; niscayat-because of the conviction; nama-His names; vat-just like; tat-Him; ca-also; sarvatraeverywhere; sarvada-alsways; ca-also; eva-certainly; samsmaran-remembering; dagdha-burned up; tat-for the Lord; dvesa-hatred; ja-prodeced; agha-of sins; ogha-multitude; ksipte-was thrown; cakre-when the Sudarsana cakra; ca-also; tat-of the Lord; ruca-by the splendor; apeta-lost; daitya-of a demon; bhava-nature; ante-at the end; tatha-in the same way; samskrta-perfect; drstika-vision; tada-then; tu-also; ujjvalam-splendor; adraksit-saw; param brahma-the Supreme Brahman; nara-of a human being; akrti-in the form; tada-then; evacertainly; cakra-of the cakra; ghatena-by the blow; daitya-of the demon; dehe-when thebody; vinasite= was destroyed; tat-then; eva-certianly; brahma-paramam-in the Supreme Brahman; anulinatvam-sayujya-mukti; ayayau-attained. Gazing at the Lord's form, he became convinced that this was Lord Viu. Always and everywhere he remembered the Lord as he always chanted His names. In this way the great flood of sins born from his hatred of the Lord became burned up. When the Lord threw His cakra at the end, its splendor destroyed his demonic nature and purified his vision. Then he saw that the splendid Supreme Brahman had a humanlike form. Then the cakra destroyed his demon's body and he merged into the Supreme Brahman. Text 65 ity uktvpy atra vkyder mokam apy arbha-llay amoka klanemy-der anyatrpa-ceay muni smtv puna prkhyd "aya hi bhagavn" iti

iti-thus; uktva-having said; api-also; atra-here; vakya-of the statement; ade-from the beginning; moksam-liberation; api-also; arbha-as a child; lilaya-by the pastimes; amoksamthe absence of liberation; kalanemi-ade-Kalanemi and other demons; anyatra-otherwise; apialso; isa-of the Supreme Lord; cestaya-by the activities; muni-the sage; smrtva-remembering; puna-again; prakhyat-said; ayam-He; hi-certainly; bhagavan-is the Supreme Personality of Godhead; iti-thus. Considering his explanation that (this demon) attained liberation from the pastimes of child (Ka), but when he was in the form of Klanemi or other forms did not attin liberation from the Lord's activities in other circumstances, (Parara) said (Text 49), "aya hi bhagavn" (Ka is certainly the Supreme Personality of Godhead). Texts 66 and 67 hi prasiddham aya ko bhagavn svayam eva yat prnat dvisat cta cetsy karati drutam tasmt krtita ity di mhtmya citram atra na iti vijya gadyn hrda sauhardata sphuam tasmt sa eva kaimutyd bhajanyatayeyate hi-certianly; prasiddham-celebrated; yam-this; krsna-Krsna; bhagavan svayam-th Original Personality of Godhead; eva-certainly; yat-because; prinatam-of thise who love; dvisatam-of those who hate; ca-also; ata-then; cetamsi-minds; akarsati-attracts; drutam-instantly; tasmattherefore; kirtita-glorified; iti-thusl adi-in the passage beginning; mahatmyam-glorification; citram-astonishing ; atra-here; na-not; iti-thus; vijnaya-having understood; gadyanam-of theprose explanation; hardam-meaning; sauhardata-from love; sphutam-clearly manifested; tasmat-therefore; sa-He; eva-certainly; kaimutyat-what to speak of?; bhajaniyata-state of being worthy of worship; isyate-is desired. In this way it is established that Lord Ka is the Supreme Personality of Godhead. He at once attracts the hearts of both they who love Him and they who hate Him. Therefore the glorification of Him in Text 49 is not surprising. Considering this prose explanation, (it is said) how much greater (thanthe destination of they who hate the Lord is the destination attained by they who) serve Him with love?

Brief Biography of this books author, Srila Rupa Gosvami

Rupa Gosvami was one of the Six Gosvamis associated with Sri Gauranga-lila. According to Gaura-gannodesa-dipika he was Sri Rupa manjari in Krsna lila. He occupied a responsible post in the service of the Badshah Hussain Shah of Gauda. He later renounced everything and surrendered himself at the feet of Lord Gauranga. His fascinating biography is described in the Caitanya Caritamrta, Bhaktamala, etc. Narottama Thakura has rightly praised him as "Sri Caitanyamanohabhista-stapaka" (the implementor of Lord Caitanya's desires). Rupa Gosvami was specifically commanded by Lord Caitanya to carry out two tasks: (1) to re-locate and preserve the lost pilgrimage places of Vrndavana, and (2) to write and preach Vaisnava theology. From Prayaga Rupa Gosvami went to Vrndavana. He then visited his native home where he settled his property concerns. Thereafter he traveled on to Nilacala to meet Lord Caitanya. While staying at Gauda, Rupa Gosvami developed the desire to write the Vidagdhamadhava and Lalitamadhava nataka. Initially he planned to present the Vraja-lila and the PuraA lila together in one drama with the view of calming the intensity of the Vrajaviraha by including the Dwaraka-lila. However, while in Satyabhamapura he was commanded by Satyabhamadevi to write two separate dramas. In Nilacala Lord Caitanya also gave him the same instruction. Only those who appreciate the true Vaisnava spirit will understand the immense pleasure which Lord Caitanya and His associates derived from listening to this drama. After surcharging and empowering Rupa Gosvami with divine energy, Lord Caitanya sent him back to Vrndavana. The following is a list of the most well-known books of Rupa Gosvami: Bhaktirasamrtasindhu; Ujvalanilamani; Laghubhagavatamrta; Vidagdhamadhava; Lalitamadhava; Nikunjarahasyastava; Stavamala; Sri Radhakrsna ganoddesadipika; Mathuramahatmya; Uddhava Sandesa; Hamsadutam; Danakelikaumudi; Sri Krsnajanmatithividhi; Prayuktakhyatamanjari, Natakacandrika. ------------------------------------------------------------------------------------------------------------------

His Divine Grace A.C Bhaktivedanta Swami Prabhupada

Founder/Acarya of the International Society for Krsna Consciousness disciplic follower of Srila Rupa Gosvami

Srila Prabhupada appeared in Calcutta, India in 1896. Meeting his own spiritual master His Divine Grace Srila Bhaktisiddhanta Sarasvati Prabhupada in 1922 he took formal initiation in 1933. At the very first meeting, Srila Bhaktisiddhanta Sarasvati Prabhupadsa requested Srila Prabhupada to broadcast Vedic knowledge in the English language. In the years that followed Srila Prabhupada took up that desire, writing a commentary on Bhagavad-gita and founding a fortnightly magazine, Back to Godhead, in 1944. Actively

endeavoring to teach Krsna Consciousness while in household life, Srila Prabhupada retired in 1954 to devote more time to his studies and spiritual masters service. Residing in the holy city of Vrndavana for some 11 years, he formally took to the renounced order of life, sannyasa, in 1959. Constantly pursuing his spiritual masters request to broadcast the Vedic knowledge, Srila Prabhupada began planning a world-wide movement, and started the translation work of his lifes opus, Srimad Bhagavatam, revered in the Vedas as the essence of all Vedic knowledge. Srila Prabhupada struggled against many obstacles, and in 1965 left India for America, carrying very little money, the first three volumes of Srimad-Bhagavatam he had published, and the order of his spiritual master in his heart. The rest is history. Within eleven years, up to 1977, a world-wide movement dedicated to exemplifying and broadcasting the Vedic spiritual knowledge sprouted up, comprising over 200 temples in fifty countries, a dozen farming communities, and several publishing houses and schools. Srila Prabhupada initiated some 5,000 disciples, circled the globe fourteen times, and spoke with countless world leaders, all the while continuing to translate the Vedic texts into English just exactly in pursuance of his spiritual masters original instruction way back in 1926. The spiritual society Srila Prabhupada founded goes on to this day having distributed over 500 million literatures in 50 languages, blooming into a world-wide movement known for its purity, dedication, and international welfare activities of food distribution. These writings comprise a veritable library of Vedic philosophy, religion, and culture and the reader is heartily encouraged to please examine these literatures, they are a meant to offer a clue for the re-spiritualization of the entire human society, which although having made rapid material progress, seems to be so much disturbed with unwanted quarrels and discord.

About the Translator

Kusakratha dasa, an accomplished Sanskrit and Bengali scholar, is an initiated disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder/Acharya of the International Society for Krishna Consciousness. Peter took the spiritual name Kusakratha dasa in 1971 spending many years thereafter constantly studying the ancient Vedic scriptures of India, learning the Sanskrit and Bengali languages the literatures are written in. Even before coming to Krsna Consciousness, Kusakratha had been voracious reader of philosophy, studying the Bhagavad-gita and other spiritual literatures even as a young boy. His spiritual master, Srila Prabhupada, had translated and published between the years of 1965 and 1977, the most important Vedic texts, namely Bhagavad-gita, Bhagavata-Purana,

Bhakti-rasamrta-sindhu, Chaitanya-Caritamrta, and many others establishing the Bhaktivedanta Book Trust for their distribution. Srila Prabhupada on several occasions expressed his intention to translate all the Vaisnava writings for the benefit of mankind, and it is to the credit of Kusakratha dasa, in service to his spiritual master, that he has so far translated dozens of these ancient spiritual texts set down by the chief Vedic scholars and spiritual leaders of Indias past. We are most indebted to Kusakratha das for his prodigious output, he has rendered a great service to all devotees of God through his sublime Krsna Bhakti. Readers are heartily encouraged to explore these writings at: http://www.vedicilluminations.com/kusakratha/bookdownloads.htm