Sri Krsna-sandarbha

The second of the six famous Sat-Sandarbhas A logical and sastric establishment of bhakti unto Lord Sri Krishna - by Srila Jiva Goswami
translated by Sriman Kusakratha Dasa, the late disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada - Founder-Acarya of The International Society for Krishna Consciousness

VOLUME ONE tau santoayat santau rla-rpa-santanau dakityena bhaena punar etad vivicyate tasydya granthan-lekham kranta-vyutkranta-khaita parylocytha paryy ktv likhati jvaka tau-them; santoayat-pleasing; santau-saintly devotees; rla-rpa-rla Rpa Gosvm; santanau-and rla Santana Gosvami; dakiyena-from south India; bhaena-by rla Gopla Bhaa Gosvm; puna-again; etat-this; vivicyate-is described; tasya-his; dyamoriginal; granthan-lekham-writing; kranta-vyutkranta-various fallacious arguments; khaitam-refuting; paryalocya-considering; atha-now; paryyam-systematic arrangement; ktv-having done; likhati-writes; jvaka-Jva Gosvm. rla Gopla Bhaa Gosvm, the great philosopher from the southern provinces who greatly pleased rla Rpa Gosvm and rla Santana Gosvm, left many valuable notes which defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jva Gosvm writes this book, Ka-sandarbha. Anuccheda 1 Text 1 atha prva sandarbha-trayea yasya sarva-paratva sdhitam, tasya r-bhagavato nirdhraya sandarbho 'yam rabhyate. atha-now; prvam-previously; sandarbha-trayea-by the three Sandarbhas; yasya-of whom; sarva-paratvam-the position as the ultimate phase of the absolute truth superior to everything and any other conception of God; sdhitam-conclusively demonstrated; tasya-of Him; r-bhgavata-the Personality of Godhead, full of all opulences and powers; nirdharaya-for the specific description; sandarbha-essay; ayam-this; rabhyate-is begun.

In the previous three sandarbhas the conception of God as the Supreme Person full of all powers and opulences is proved to be the ultimate phase of the Absolute Truth, superior to every other conception of God. This essay is written to give a specific description of that Supreme Personality of Godhead. Sarva-samvdin Comment atha iti nirdhraam. bahuv ekasya niraya atha iti-beginning with the word atha; nirdhraam-the word nirdharana; bahusu-among many; ekasya-of one; nirnayah- conclusion. By the word nirdhraa it is intendied that Bhagavn is the ultimate feature of the Absolute Truth. Text 2 atha tatra prathamasya dvitye vadanti itydin tad ekam eva tattva brahmditay abdyate ity uktam. atha-now; tatra-in this connection; prathamasya-of the First Canto of rmadBhgavatam (1.2.11); "Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramtm or Bhagavn."* Text 3 tad eva brahmdi-traya tasya ttye vivicyate. brahma tv iha yatreme sad-asad-rpe pratiiddhe sva-savid avidyaytmani kte iti tad brahma-daranam tat-that; eva-certainly; brahma-di-beginning with Brahman; trayam-three feature; tasya-of that; ttye-in the Third Canto; vivicyate-is delineated; brahma-Brahman; tu-also; iha-here; yatra-whenever; ime-in all these; sat-asat-gross and subtle; rpe-in the forms of pratiiddhe-on being nullified; sva-savid-by self-realization; avidyay-by ignorance; tmani-in the self; krte-having been imposed; iti-thus; tat-that is; brahma-daranam-the process of seeing the Absolute. These three features of the Absolute are described in the Third Canto of rmadBhgavatam. The following verse (1.3.33) describes the Lord's Brahman feature: 2

"Whenever a person experience, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord in His Brahman feature."* Text 4 ity-din tatra viviktam apy ekkrvirbhvatay saaybhvt tat-tan-nirdhrartham tat-tad-vacana niddhriyate. iti-din-by this and other verses; tatra-in this connection; viviktam-discerned; apimanifestation; saaya- of doubt; abhvt-because of the absence; tat-tat-various; nirdharaa of discrimination; artham-for the purpose; tat-tat-various; vacanamdescriptions; na-not; uddhriyate-should be raised. According to this verse and other descriptions in the Vedic literatures, the Brahman feature of the Absolute has only one unvariegated aspect, and therefore, without any doubt, it does not require an elaborate description in many words. Text 5 r-bhagavat-paramtmanos tu nnvirbhvatvt tni vacanni tat-tan-nirdhrartham uddhriyante. r-bhagavat-of the all-opulent Personality of Godhead; paramtmano-and of His localized expansion as the all-pervading Supersoul; tu-however; nn-variegated; virbhvatvt-because of manifestation; tani vacanni-many words; tat-tat-various; nirdharana-of discriminations; artham- for the purpose; uddhriyante-may be raised. However, the Paramtm and Bhagavn features of the Absolute manifest a great variety of qualitites, and therefore they require an elaborate description. Text 6 tatrevaro nirkro nstti pr nirtam tatra-inthis connection; vara-the Supreme Controller; nirkra-without form or qualitites; na-not; asti-is; prak-previously; nirtam-conclusively demonstated. Here we may note that in the final conclusion the Supreme Controller is not without form and qualities. This has been proved in the earlier portion of this book (the previous Sandarbhas).

Text 7 paramtm-abdena ca sarvntarymi-purua pratipditas tev eva sandarbheu. tath ca sati tasmis ttydhyyrambhe evam bhyam. paramtm-abdena-by the word Paramtm; ca-also; sarva-antarym-all-pervading; purusah-Supreme Person; pratipdita-described; teu-in these; eva-certainly; sandarbheu-in the Sandarbhas; tath-in the same way; ca- also; sati-being; tasmin-in this; ttya-adhyya-of the Third Chapter; rambhe-in the endeavor; evam-in this way; abhyam-I described. The Paramtm, or all-pervading expansion of the Supreme Person present in everyone's heart and in every atom, I have already described in the Third Chapter (Paramtmasandarbha) of this book. Text 8 nanu prva brahmditay tridhaiva tattvam ekam uktam tatra brahmaa ki lakaa bhagavat-paramtmanor v, tatra tatra viea kacid v kim astti r-aunakdi-pranam akya r-sta uvca nanu-Is it not so?; prvam-previously; brahma-di-yaya- beginning with Brahman tdhin three ways; eva-certainly; tattvam-the Absolute Truth; ekam-single; uktam-is described; tatra-in this connection; brahmaa-of Brahman; kim-what?; lakaam-characteristic; bhagavat-of Bhagavan; paramtmano-of Paramtm; v-or; tatra tatra-in various points; viea-specific distinction; kacit-certain; va- or; kim-what?; asti-is; iti-thus; r-aunakadi-of aunaka and the other sages; pranam-querry; akya- guessing; r-stah-Sta Gosvm; uvca-said. "Formerly you said that althout the Absolute Truth is one, It is manifestated in three features. What are the qualities of these three features: Brahman, Paramtm and Bhagavn?" Thimking that this question might arise in the minds of aunaka and the other sages, Sta Gosvm said (rmad-Bhgavatam 1.3.1): Text 9 jaghe paurua rpa bhagavn mahad-dibhi sambhta oaa-kalam dau loka-siskay jaghe-accepted; pauruam-plenary portion as the purua incarnation; rpam-form; bhagavn-the Personility of Godhead; mahat-dibhi-with the ingredients of the material world; sambhtam-thus there was the creation of; oaa-kalam- sixteen primary principles; dau-in the beginning; loka-the universes; siskay-on the intention of creating. 4

"In the beginning of the creation, the Lord (Bhagavn) first expanded Himself in the universal form of the purua incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe."* Text 10 ya r-bhagava pra-sad-aivaryatvena prva nirdia, sa eva paurua rpa puruatvenmnyate yad rpa tad evdau sargrambhe jaghe. prkta-pralayev asmin lna sat-prakaatay sv-ktavn. ya-who; r-bhagava-Bhagavan; pra-full; sat- six; aivaryatvena-by possessing the opulences; prvam- previously; nirdia-described; sa-he; eva-certainly; pauruam-of the Purua incaration; rpam-the form; puruatvena-as a person; mnyate-is considered; yat-which; rpam-form tat-that; eva-certainly; dau-in the beginning; sarva-rambhe-at the time of creation; jaghe-accepted; prkta-of the material manifestation; pralayeu-at the times of dissolution; asmin-in Him; lnam-dissappearance; sat--of reality; prakaatay-by manifestation; sv-ktavn- accepted. This verse says that r Bhagavn, who was described in the previous chapter as the possesor of six opulences in full perfection, accepts the personal form of the purua incarnation at the beginning of the material creation. At the time of annihilation, the material world enters again within the purua incarnation and only the eternal spiritual reality is manifest. Text 11 kim artham? tatrha--loka-siskay. tasminn eva lnn lokn samasti-vyastyupdhi-jvn siskay prdurbhvanrtham ity arthah. kim artham?-why?; tatra-in this connection; ha-he says; loka-the universes; siskayon the intention of creating; tasmin-in Him; eva-certainly; lnnm-of the merged; loknm-universes; samsasti-distinct; vyasti-as one; updhi-deceptively appearing; jvnm-of living entities; sirkay-on the intention of creating; prdurbhvana-of manifesting; artham-for the purpose; iti-thus; artha-the meaning. The question may be raised: "Why does Bhagavn accept the form of the puruaincarnation?" To answer this question. Sta Gosvm uses the word loka-siskay (for the purpose of creating the material universe). Along with the material universes, the eternally individual living entities entered the Lord's body at the time of devastation, and appeared to have become one with Him, although their individuality actually remained intact. In order to again manifest the living entities and universes, Bhagavn expands Himself as the purua incarnation.

Text 12 kda sat tad rpa lnam ast tatrha--mahad-dibhi sabhta militam antarbhta-mahad-di-tattvam ity artha. kdam-like what?; sat-real; tat-that; rpam-form; lnam-disappearance; st-was; tatra-in this connection; ha-he says; mahat-dibhi-with the ingredients of the material world; sambhtam-thus there was the creation of; militam-assembled together; antabhta-entered within; mahat-di-ingredients of material creation; di-beginning with; tattvam-principle; iti-thus; artha-the meaning. One may ask what form the material universes took when they became merged within the body of the purua-incarnation. To answer this question, Sta Gosvm used the word "mahad-dibhi" (with the ingredients of the material world). The mahat-tattva and other ingredients of the material world were thus contained within the body of the puruaincarnation. Text 13 sambhymbhodhim abhyeti mahnadyo nagpag ity dau hi sambhavatir milanrtha. tatra hi mahad-dni lnny sann iti. sambhya-having come into existence; ambhonidhim-the oceans; abhyeti-attains; mahnad-dya-the great rivers; nga-from the mountains; apag-flowing; iti-thus; daubeginning; hi-certainly; sambhavati-creation; milana- meeting; artha-purpose; tatrathere; hi-certainly; mahat- the mahat-tattva; dni-etc.; lni-merged; san- become; itithus. The merging of the creation into the Supreme is described in the Vedic literatures: "The creation enters the Supreme as rivers flow from the mountains and enter the ocean." In this way the mahat-tattva and other ingredients of the material world enter the form of the purua-incarnation. Text 14 tad eva vios tu tr rpi ity dau mahat-sratvena prathama purukhya rpa yacchayate, yac ca brahma-sahitdau kararavayi-sakaraatvena ryate, tad eva jaghe iti pratipditam. tat-therefore; evam in this way; vioh-of Viu; tu-certainly; tri-three; rpai-forms; iti-thus; dau-in the beginning; mahat-of the mahat-tattva; sratvena-by being the creator; prathamam-first; purua-purusa incarnation; khyam-named; rpam-form; yacchayate-is presented; yat- which; ca-also; brahma-sahit-in the Brahman-sahit; dau-and other Vedic literatures; karaa-arnva-y- resting on the causal ocean; sakaraatvena-as Lord

Sakaraa; ryate-is heard form authorized sources; tat- therefore; eva-certainly; jaghe iti-the verse beginning with the word jaghe; pratipditam-is established. The first purua-incarnation is described as the original creator of the ingredients of the material world. This is confirmed in the Stvata Tantra: "Viu, has three forms called puruas The first, Mah-Viu, is the creator of the total material energy (mahat), the second is Garbhodakay, who is situated within each universe, and the third is Krodakay, who lives in the heart of every living being." That first purua-incarnation, Lord Sakaraa, who lies down on the causal ocean is described in the Brahma-sahit and other Vedic literatures, as well as the verse beginning with the word "jaghe" which was quoted in Text 9. Text 15 puna kda tad rpam. tatrha iaa-kala tat-sy-upayogi-pra-aktty artha. puna-again; kdam-like what?; tat-that: rpam- form; tatra-in this connection; ha-he explains; odaa-kalam-withthe 16 elements of creation; tat-that; si-for creation; upayogi-suitable; pra-perfect and complete; akti-potencies; iti-thus; artha-the meaning. To further explain the nature of the Lord, Sta Gosvm uses the word "oaa-kalam" (with the 16 elements of creation). This word shows that the Lord possesses all potencies required to manifest the material cosmos. Text 16 tad evam yas tad rpa jaghe, sa bhagavn. yat tu tena ghtam tat tu sva-sjynm rayatvt paramtmeti paryavasitam. tat-that; evam-in this way; ya-who; tat-that; rpam- form; jaghe-accepted; sa-He; bhagavn-Bhagavn; yat- because; tu-indeed; tena-by Him; ghtam-accepted; tattherefore; tu-certainly; sva-sjynm-of that created by Him; rayatvt-because of being the shelter; parama-tm- Paramtm; iti-thus; paryavasitam-determined. In conclusion, it is Bhagavn who accepts the form of the first purua-incarnation (Kraodakay Viu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramtm. Anuccheda 2 Text 1 7

tasya purua-rpasya visarga-nidanatvam api pratipdayitum ha srdhena tasya-of Him; purua-rpasya-in the form of the purusa incarnation; visarga-the secondary phase of creation; nidnatvam-the state of giving; api-also; pratipdayitum-to conclusively describe; ha-speaks; srdhena-the following one and a half verses. To describe how the second purua-incarnation arranges the activities of the secondary phase of creation within each universe, (Sta Gosvm) speaks the next one and a half verses (rmad-Bhgavatam 1.3.2-3): Text 2 yasymbhasi aynasya yoga-nidr vitanvata nbhi-hradmbujd sd brahm viva-sj pati yasyvayava-sasthnai kalpito loka-vistara yasya-whose; ambhasi-in the water; aynasya-lying down; yoga-nidrm-sleeping inmeditation; vitanvata-ministering; n-bhi-navel; hrada-out of the lake; ambujt-from the lotus; st-was manifested; brahm-the grandfather of the living beings; viva-the universe; sjm-the engineers; pati-master; yasya-whose; avayava-bodily expansion; samsthnai- situated in; kalpita-is imagined; loka-planets of inhabitants; vistara-various; "A part of the purua lies down within the water of the universe. From the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahm, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the purua."* Text 3 yasya purua-rpasya dvityena vyhena brahma praviya ambhasi garbhodake aynasyety di yojyam. yasya-of whom; purua-rpasya-in the form of the purua incarnation; dvityena in the second; vyhena-expansion; brahma-aam-the material universe; praviya-having entered; ambhasi-on the water; garbhodake-on the Garbhodaka ocean; ayanasya-resting; iti-thus; di-beginning; yojyam- suitable.

This verse describes how the second purua-incarnation (Garbhodakay Viu) enters the universes and lies down (aynasya) on the Garbhodaka ocean (ambhasi).

Text 4 yasya ca tadatvena tatra aynasya avayava-sasthnai skc chr-caradi-sanniveair lokasya vistro vir-kra prapaca kalpita. yasya-of whom; ca-also; tadatvena-by the state of being like this; tatra-there; ayanasya-resting; avayava- bodily expansions; sasthanai-situated in; skt- directly; r-caraa-of the lotus feet; di-and other parts of the Lord's transcendental form; sanniveai-by contact; lokasya- of the material world; vistra-the expansion; virakra-the universal form prapacah-the material cosmos; kalpita-imagined. In these verses the words "aynasya" (resting) and "avayava-sasthnai" (situated on the limbs of His transcendental form) show that the transcendental feet and other limbs of the Lord were spread throughout the material universe. Because of this entrance of the Lord into the universe it is sometimes considered that the entire universe is the body of the Lord (vir-rpa). Text 5 yath tad-avayava-sanniveas tathaiva ptlam etasya hi pda-mlam ity din navnopsakn prati mana-sthairyya prakhypita, na tu vastutas tad eva yasya rpam ity artha. yath-just as; tat-His; avayava-bodily expansion; sannivea-contact; tath-in the same way; eva-certainly; ptlam-the planets at the bottom of the universe; etasya-of His; hiexactly; pda-mlam-soles of the feet; iti-thus; din-beginning with; navna-neophyte; upsakn-devotees; prati-to; mana-of the mind; sthairyya-for fixing; prakhypitadescribed; na-not; tu-but; vastuta-real; tat-that; eva-certainly; yasya-of Him; rpamform; iti- thus; arthh-the meaning. The entrance of the transcendental form of the Lord within the material universe is the cause of the conception of the universe as the Lord's form. This conception of the universal form if the Lord is described in the rmad-Bhgavatam (2.1.26): "Persons who have realized it have studied that the planets known as Ptla constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rastala planets. The ankles are the Mahtala planets, and His shanks constitute the Taltala planets."*

This conception of the Lord's Universal form is meant to help the neophyte devotees fix their minds on the Lord's form. The Universal Form is not actually real. It is only an imagination.

Text 6 yad v, candram manaso jta ity rabhya padbhy bhmir dia rotrt tath lokn akalpayat iti rutes tair hetu-bhtair loka-visaro racita ity artha. yad v-perhaps; candram-the moon; manasa-from the mind; jta-born; iti-thus rabhya-beginning; padbhya- with His two feet; bhmi-the earth; dia-the directions; rotrt-from the ear; tath-in the same way; lokn-the varities of material manifestation; akalpayat-created; iti- thus; rute-from the ruti-stra (Rg Veda 10.90.13-14); tai-by these; hetu-bhtai-as the cause; loka-of the material world; vistra-the expanse; racitacreated; iti- thus; artha-the meaning. The conception of the Lord's Universal Form may also be understood in the following way: Because the different varieties of the material manifestation have emanated from the different limbs of the Lord's form, the universe may be considered a form of the Lord. This is confirmed in the Vedic hymns: "the moon is born from the mind of the Supreme Personality of Godhead." -g Veda 10.90.13 "The Supreme Personality of Godhead created the earth from His two lotus feet. He created the different directions from His sense of hearing. He created the different parts of the material world from the parts of His transcendental body." -g Veda 10.90.14 Text 7 tath ca bhrate moka-dharme nryaye garbhodake aynasya rpntarea vetadvpapater vkyam tath-in the same way; ca-also; bhrate-in the Mahbhrata; moka-dharme-in the Moka-dharma; nryaye-in the Nryaya; garbha-udake-in the Garbhodaka ocean; ayanasya-resting; rpa-the form; antarea-by being within; vetadvpa-pate-of Lord Viu, the master of vetadvpa; vkyam-the statement.

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In the Mahbhrata's Moka-dharma Nryanya (nti-parva 339.12-14), Lord Garbhodakay Viu, in His form as the master of vetadvpa, confirms this explanation in the following verses: Text 8 asman-mrti caturth y ssjac cheam avyayam sa hi sakaraa prokta pradyumna so 'py ajjanat pradyumnd aniruddho 'ha sargo mama puna puna aniruddht tath brahm tan-nbhi-kamalodbhava brahmaa sarva-bhtni sthvari cari ca asmat-My; mrti-form; caturthi-fourth; y-which; s-it; asjat-created; eam-ea; avyayam- imperishable; sa-He; hi-certainly; sakarana- Sakaraa; prokta-described; pradyumnam-to Pradyumna; sa-He; api-certainly; ajjanat-gave birth; pradyumnt- from Pradyumna; aniruddha-Aniruddha; aham-I; sarga- creation; mama-My; puna puhaagain and again; aniruddht- from Aniruddha; tath-in the same way; brahma-Brahm; tatfrom His; nbhi-from the navel; kamala-from the lotus flower; udbhava-born; brahmaa-from Brahma; sarva-all; bhtni-material elements and living entities; sthavari-non-moving; cari-and moving; ca-also. "From My fourth expansion the eternal form of Lord ea is manifest. Then Lord Sakaraa is manifest and from Him Lord Pradyumna appears. From My appearance as Lord Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's navel, Brahm is born, and form Brahm all the material elements as well as the moving and non-moving living entities appear." Text 9 tatraiva vedavysa paramtmeti ya prhu skhya-yoga-vido jan mah-purua-sa j sa labhate svena karma tasat prasutam avyakta pradhna tad vidur budh 11

avyaktd vyaktam panna loka-sy-artham vart aniruddho hi lokeu mahn tmeti kathyate yo au vyaktatvam panno nirmame ca pitmaham paramtm-Paramtm; iti-thus; yam-whom; prhu- describe; skhya-yoga-vidalearned in the skhya-yoga philosophy; jan-persons; mah-purua-of the Supreme Person; sajam-name; sa-He; labhate-attains; svena-by Hos own; karmatranscendental activities; tasmt-from Him; prastam-is born; avyaktam-unmanifest; pradhnam-primordial elements of material creation; tat-that; vidu-understand; budhthose who are learned; avyaktt-from that unmanifested material nature; vyaktammanifestation; apannam- attained; loka-of the material world; si-of the creation; arthamfor the purpose; vart-from the Supreme Controller; aniruddha-Aniruddha; hi-certainly; lokeu-within all living entities; mahn tm-the Supersoul; iti-thus; kathyate-is described; ya asau-He; vyaktatvam-manifestation; apanna- attained; nirmame-created; ca-also; pitmaham-Brahm. Vedavysa also explains: "They who are learned in sakhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sakaraa's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmifest origins (pradhna) of material creation have emanated from Lord akaraa, and because of Him this original form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading Supersoul present in each universe, appears from Lord Sakara, and He creates Brahm, the grandfather of all living entities." Text 10 tad eva sakaraasya vaibhavam uktvniruddhasypy ha aniruddho ht, lokeu pratyeka brahmeu mahtm paramtm. vyaktatva prakaya pradyumnd iti ea. tat-therefore; evam-in this way; sakaraasya-of Lord Sakaraa; vaibhavam-the glory; uktv-having described; aniruddhasya-of Lord Aniruddha; api-also; ha-describes; aniruddha-Aniruddha; hi-certainly; iti-thus; lokeu-in the worlds; pratyekam-in each; brahmesu-universe mahtm- the word mahtm; paramtm-is Paramtm; vyaktatvam- vyaktatvam; prakayam-manifestation; pradyumnt-from Pradyumna; iti-thus; ea-the remainder of the verse is clear. The first part of this passage describes the glories of Lord Sakaraa, and the second part, beginning with the words aniruddho hi", describes the glories of Lord Aniruddha. The word 12

"lokeu" means "in each universe" and the word "mahtm" means the all-pervading Supersoul (paramtm). The word "vyaktatvam" means manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment. Text 11 stena tv abheda-vivakay pradyumna pthn nokta vios tu tri rpi itivat. stena-by Sta Gosvm; tu-indeed; abheda-the non-difference of the forms of Lord Viu; vivakay-with a desire to explain; pradyumana-Lord Pradyumna; pthakspecifically; na-not; ukta-described; vios tu tri rpi-the verse beginning vios tu tri rpi; itivat-just as. Because Sta Gosvm wanted to emphasize that all Viu-forms are actually the same single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The same reason prompted the author of Stvata Tantra to avoid specifically naming the various the various purua-incarnations when he spoke the verse beginning "vios tu tri rpi" (which has been quoted in Anuccheda 1, Text 14). Text 12 seya prkriy dvityasya ahe dyate, yath-sa ea dya puruah. s iyam-this same; prakriy-activity of creation; dvityasya-of the Second Canto of rmad-Bhgavatam; ahe-in the Sixth Chapter (verse 39) ; dyate-is observed; yath-just as; sa ea dya purua-in the verse sa ea dya purua kalpe kalpe sjaty aja tmtmny atmantmna sa sayacchati pti ca. The same description of the Supreme Personality of Godhead's creation of the material world is found in the following verse of rmad-Bhgavatam (2.6.39): "The Supreme original Personlity of Godhead, Lord r Ka, expanding His plenary portion as Mah-Viu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again."* Text 13 ity di-padye k sa ea dyo bhagavn ya puruvatra san sy-dika karoti ity e. iti-thus; di-padye-in the first line of the verse; k-commentary; sa ea dya-the phrase beginning with these words; bhagavn-refer to Bhagavn; ya-who is; puruaavatra-the purua incarnation; san-being so; st-dikam-the creation, maintenance and anihillation of the material world; karoti-performs; iti-thus; e-the commentary. 13

In his commentary on the first line of this verse, rdhara Svm explains: "The phrase `sa ea dya' refers to Bhagavn, the Supreme Personality of Godhead, who appears as the purua-incarnation, and thus creates, maintains and annihilates the material worlds."

Text 14 evam dyo 'vatra purua parasya. evam-in the same way; dya avatra purua parasya-the verse dyo 'vatra purua parasya kala svabhva sad-asan-mana ca dravyam vikro gua indriyi vir svar sthsnu cariu bhmna. The first purua-incarnation is also described in rmad-Bhgavatam (2.6.42): "Kraravay Viu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakay Viu, and the sum total of all living beings, both moving and nonmoving."* Text 15 ity atra k parasya bhmna purua prakti-pravrtako yasya sahasra-ra ity dy ukto ll-vigraha sa dyo 'vatra ity e. iti-thus; atra-for this verse; k-commentary; parasya-of the word parasya; bhmnameans the Supreme Personality of Godhead; purua-the word purua prakti-pravrtaka yasya-means the creator of the material manifestation; sahasra-ra ity-di-ukta-the verse sahasra-ra purua sahasrka sahasra-pt sa bhmim vivato vtvtyatihad dagulam; ll-for pastimes; vigraha-form; sa-He; dyah avatra-the word dyah avatra; iti-thus; esa-it. rdhara Svm explains in his commentary: "In this verse the word `parasya' means `of the Supreme Personality of Godhead' and the word `purua' means `the purua-incarnation, who creates the material world'. "This first purua-incarnation (Kraodakay Viu) is described in the g Veda (10.90.1): `The Supreme Personality of Godhead then appeared as the first puruaincarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purua-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.' 14

"We may also note in the connection that the Lord accepts the form of the puruaincarnation (dyo 'vatra) in order to enjoy transcendental pastimes." Text 16 tath ttyasya vie daivena ity dikam.

tath-in the same way; ttyasya-of the Third Canto of rmad-Bhgavatam; vie-in the Twentieth Chapter; daivena iti dikam-the verse daivena durvitarkyea parenimiea ca jta-kobhd bhagavato mahn sd gua-trayt. In the same way, in rmad-Bhgavatam (3.20.12) it is said: "When the equilibrium of the three modes of nature was agitated by the unseen activity of the living entity, by Mah-Viu, and by the force of time, the total material elements were produced."* Text 17 so 'nu ity anta sa-kam eva prakaraam atrnusandheyam. so 'nu-iti-antam-the verse so snuvio bhagavat ya ete salilaye loka-sasth yathprva nirmame sasthay svay; sa-along with; km-the commentary of rdhara Svm: ya salilaye garbhodakasynta ete tena bhagavatnuvio `dhihita san sa svar svay sasthay nma-rpdi-kramea; eva-certainly; ; prakaraam-subject for discussion; atrain this matter; anusandheyam-should be carefully studied. The next verse from rmad-Bhgavatam (3.20.27) along with rdhara Svm's commentary, should be carefully studied. Note: The verse and commentary are given below. rmad-Bhgavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahm, Brahm brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before."* rdhara Svm's Commentary: "This verse explains that the Lord lies down on the waters (salilaye) of the Garbhodaka ocean (garbhodakasynta) and enters (adhihit) the heart of Brahm. By his own intelligence the seemingly independent Brahm then created all the forms and names of the material universe." Text 18

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tasmd virtvena tad-rpa na vykhytam. tasmt-from this study; virtvena-as the Universal Form; tat-His; rpam-form; na-not; vykhytam-should be described. From the study of this verse and commentary it will become clear that the Universal Form is not actually a form of the Lord. Text 19 tasmc ca vsudeva-sthnyo bhagavn purud anya evety ytam. tasmt-from this study; ca-also; vsudeva-sthnya- the Lord; s appearance as Vaudeva; bhagavn-His Bhagavn feature; purut-from the puruaincarnation; anya- different; evacertainly; iti-thus; ytam-follows. From the careful study of this verse it will also become clear that the Lord's Bhagavn feature, who is also known as Vsudeva, is separately manifested from His appearance as the purua-incarnations. Anuccheda 3 Text 1 atha tasya rpa-dvayasya samnyata aika-vidhyena sva-rpam ha tad vai bhagavato rpa viuddha sattvam rjitam iti. atha-now; tasya-His; rpa-forms; dvayasya-of the two; samnyate-are the same; aikavidhyena-with the same quality; sva-rpam-the Lord's form; ha-he describes; tat-vai-but that is; bhagavata-of the Personality of Godhead; rpam- form; viuddham-purely; sattvam-existance; rjitam- excellence; iti-thus. These two forms (Bhagavn-Vsudeva and the purua-incarnation) possess the same spiritual quality. This is described (by Sta Gosvm in rmad-Bhgavatam 1.3.3): "The body of the Supreme Personality of Godhead is eternally in spiritual existence par excellence, and has nothing to do with the created material ingredients."* Text 2 16

tat r-bhagavata paurua rpa vai prasiddhau viuddhorjita-sattvbhvyaktatvc chakti-svarpayor abhedc ca tad-rpam evety artha. tat r-bhagavata-the phrase tat r-bhagavata; pauruam-of the purua incarnation; rpam vai-the phrase rpam vai; prasiddhau-in perfection; viuddha-pure; rjitaexcellence; sattva-existence; abhivyaktatvt-because of the manifestation; akti-of the potency; svarpayo-and of His own transcendental form; abhedt-because of nondifference; ca-also; tat-His rpam-form; eva-certainly; iti-thus; artha-the meaning. In this verse the phrase "tad vai bhagavato rpam" describes the form of the puruaincarnation. This verse describes the Lord's supremely pure spiritual form, which, in one sense, is not different from His transcendental potency. Text 3 ukta dvitya purua-vyham adhiktya svarpatva tad-rpasya nata para parama yad bhavata svarpam ity atra. uktam-previously described; dvityam-second; purua-vyham-purua incarnation; adhiktya-with reference to; svarpatvam-the nature; tat-of His; rpasya-form; na-do not; ata-hereafter; parama-O Supreme; yat-that which; bhavata-of Your Lordship; svarpameternal form; iti-thus; atra-in this connection. The transcendental nature of the form of the Supreme Personality of Godhead is described in the following prayer offered by Brahm to Garbhodakay Viu (rmad-Bhgavatam 3.9.3): "O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."* Text 4 viuddha jyenpi rahita, svarpa-akti-vttitvt. rjita sarvato balavat, paramnanda-rpatvt. viuddham-pure; jya-of inert matter; aena-by a fragment; api-even; rahitamdevoid; svarpa-of His own form; akti-of the potency; vttitvt-because of existence; rjitam-powerful and glorious; sarvata-under all conditions; balavat-powerful; paramasupreme; nanda-bliss; rpatvt- because of possessing a form.

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In the rmad-Bhgavatam verse (1.3.3) quoted in Text 1, the word "viuddham" (pure) means that because the Supreme Personality of Godhead has all transcendental potencies, He can therefore remain always pure and free from even the slightest trace material contamination. The word "rjitam" (powerful and glorious) means that because the Lord's form is full of supreme spiritual bliss, He remains always powerful and glorious and His spiritual prowess never becomes diminished under any circumstance. Text 5 ko hy evnyt ka pryd yad ea ka nando na syt iti rute. ka-who?; hi-certainly; eva-indeed; anyt-from another (from the material world); kawho? pryt-from transcendence; yat-if; ea-He; aka-the unlimited Personlility of Godhead; nanda-full of bliss; na-not; syt-is; iti-thus; rute-from the Taittarya Upaniad (2.7.1). The Taittirya Upaniad (2.7.1) says: "The Personality of Godhead must be full of transcendental bliss, for if He were not, then how would it be possible for anyone to find any kind of spiritual or even material happiness?" Anuccheda 4 Text 1 tad eva puruasya dvidh sthna-karma uktv svarpavad-kra tv eka-prakram ha tat-therefore; evam-in this way; purusaya-of the purua incarnation; dvidh-in two ways; stna-place; karmi-and activities; uktv-having described; svarpavat-kram-the Lord's transcendental form; tu-also; eka-one; prakram-nature; ha-describes. In the first three verses of the First Canto, Third Chapter of rmad-Bhgavatam (quoted in Anuccheda 1, Text 9, Anuccheda 2, Text 2, and Anuccheda 3, Text 1), the place of residence and the activities of the purua-incarnation were described by Sta Gosvm. Then, in Verse 4, he described the Lord's transcendental form in the following way: Text 2 payanty ado rpam adabhra-caku 18

sahasra-pdoru-bhujnandbhutam sahasra-mrdha-ravaki-nsika sahasra-mauly-ambara-kualollasat payanti-see; ada-the form of the purua; rpamp- form; adabhra-perfect; caku-by the eyes; sahasra-pda- thousands of legs; ru-thighs; bhuja-nana-hands and faces; adbhutam-wonderful; sahasra-thousands of; mrdha-heads; ravaa-ears; aki-eyes; nsikam-noses; sahasra- thousands; mauli-garlands; ambara-dresses; kuala-earrings; ullasat-all glowing. "The devotees, with their perfect eyes, see the transcendental form of the purua who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decoreated with thousands of helmets and glowing earrings and are adorned with garlands."* Text 3 ada paurua rpam, ahabhra-caku bhakty-khyena, purua sa para prtha bhakty labhyas tv ananayay ity ukte, bhaktir evaina nayati bhaktir evaina darayati itydi-rute ca. ada-the form of the purua; pauruam-of the purua incarnation; rpam-form; adabhraperfect; caku-by the eyes; bhakti-khyena-known as pure devotional service; puruathe Supreme Personality; sa-He; para-the Supreme, than whom no one is greater; prthaO son of Pth; bhakty-by devotional service; lbhya-can be achieved; tu- but; ananyayunalloyed, undeviating devotion; iti-thus; ukte-from the statement; bhakti-devotional service; eva- certainly; enam-Him; nayati-leads to; bhakti-devotional service; evacertainly; enam-Him; darayati-reveals; iti- thus; di-beginning; rute-from the rutistra; ca- also. In this verse the words "ado rpam" indicate the form of the purua-incarnation, and the words "adabhra-caku" mean "eyes made perfect by pure devotional service". That one is able to see and understand the Supreme Personality of Godhead by the process of devotional service is confirmed by the following quotes: "The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."* -Bhagavad-gt 8.22 "Pure devotional service leads the worshiper to the Supreme Personality of Godhead and makes the Lord visible to His devotee." -ruti-stra

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Text 4 tatra prathamasya sahasrapd-ditvam paramtma-sandarbhe vyajitam. tatra-in this connection; prathamasya-of the first purursa incarnation; sahasraptditvam-the Universal form with thousands of faces, eyes and feet; paramtma-sandarbhe-in the Paramtm Sandarbha; vyajitam-has been elaborately described. The Lord's Universal Form, manifested from the first purua-incarnation, and displaying thousands of faces, eyes and feet, has already been described in the Paramtma-sandarbha. Text 5 ttyasyame tu dvitya-puruasya vyham upalakya r-maitreyea ttyasya-of the Third Canto of rmad-Bhgavatam; aame-in the Eighth Chapter; tualso; dvitya-puruasya- of the second purua incarnation; vyham-the form; upalakyawith reference to; r-maitreyena-by Maitreya Muni. In the following verses from the Third Canto, Eighth Chapter of rmad-Bhgavatam, Maiteya Muni describes the form of the second purua-incarnation (Garbhodakay Viu). Text 6 prek kipanta haritopaldre sandhybhra-nver uru-rukma-mrdhna ratnodadhrauadhi-saumanasya vana-srajo veu-bhujghripghre prekm-the panorama; kipantam-deriding; harita- green; upala-coral; adre-of the hell; sandhy-abra-nve- of the dress of the evening sky; uru-great; rukma-gold; mrdhna-on the summit; ratna-jewels; udadhra-waterfalls; auadhi-herbs; saumanasyaof the scenery; vana-sraja-flower garland; veu-dress; bhuja-hands; aghripa-trees; aghre-legs. "The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulas leaves and flower garlands, mocked the scene on the mountain."* 20

-3.8.24

Text 7 parrdhya-keyra-mai-pravekaparyasta-dordaa-sahasra-kham avyakta-mla bhuvanghripendram ahndra-bhogair adhivta-valam parrdhya-very valuable; keyra-ornaments; mai-praveka-highly valuable jewels; paryasta-disseminating; dordaa-arms; sahasra-kham-with thousands of branches; avyakta-mlam-self-situated; bhuvana-universal; aghripa- trees; indram-the Lord; ahiindra-Anantadeva; bogai-by hoods; adhivta-surrounded; valam-shoulders. "As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta."* -3.8.29 Text 8 carcarauko bhagavan-mahdhram ahndra-bandhu salilopagham kira-shasra-hiraya-gam virbhavat kaustubha-ratna-garbham cara-moving animals; acara-nonmoving trees; oka-the place or situation; bhagavat-the Personality of Godhead; mahdram-the mountain; ahi-indra-r Anantadeva; bandhumfriend; salila-water; upagham-submerged; kiria-helmets; shasra-thousands; hirayagold; gam-peaks; virbhavat-manifested; kaustubha-the Kaustubha jewel; ratnagarbham-ocean. "Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation."* -3.8.30 21

Text 9 tath navamasya caturdae r-ukena sahasra-irasa puso nbhi-hrada-saroruht jtasyst suto dhtur atri pit-samo guai tath-in the same way; navamasya-of the Ninth Canto; catudae-in the fouteenth chapter; r-ukena-by ukadeva; sahasra-irasa-who has thousands of heads; pusa-of Lord Viu (Garbhodakay Viu); nbhi-hrada-saroruht- from the lotus produced from the lake of the navel; jtasya-who appeared; st-there was; suta-a son; dhtu-of Lord Brahm; atri-by the name Atri; pit-sama-like his father; guai-qualified. In rmad-Bhgavatam (9.14.2) ukadeva Gosvm says: "Lord Viu (Garbhodakay Viu) is also known as Sahasra-r Purua. From the lake of His navel sprang a lotus, on which Lord Brahm was generated. Atri, the son of Lord Brahm, was as qualified as his father."* Text 10 tatra r-bhagavanta suhu spa-kartu garbhodakasthasya dvityasya puruasya vyhasya nnvatritva vivoti tatra-in this matter; r-bhagavantam-R Bhagavn ; suthu-nicely; spai-kartum-to clarify; garbhodakasthasya- resting on the Garbhodaka ocean; dvityasaya-of the second; puruasya-purua incarnation; vyhasya-of the form; nn- various; avatritvam-the source of the other incarnation; vivoti-describes. in order to clarify the exact nature of r Bhagavn, Sta Gosvm says that the second purua-incarnation (Garbhodakay Viu) is the origin from whom the other incarnations of Godhead emanate. He says (rmad-Bhgavatam 1.3.5): Anuccheda 5

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Text 1 etan nnvatr nidhna bjam avyayam yasyena sjyante deva-tirya-nardaya etat-this (form); nn-multifarious; avatrm-of the incarnations; nidhnam-source; bjam-seed; avyayam- indestructible; yasya-whose; aa-plenary portion; aena- part of the plenary portion; sjyante-create; deva-demigods; tiryak-animals; nara-daya-human beings and others. "This form [the second manifestation of the purua] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created."* Text 2 etad iti brahma-stham ity artha. nidhana sarovar samudra iva sadaivraya. ata evvyayam anapakaya bjam udgama-sthnam. na kevalam avatr bja jvnm apty ha- yasyeneti. etat-this; iti-thus; brahma-stham-situated in the material universe; iti-thus; arthathe meaning; nidhanam- the word nidhanam; sarovarm-of bodies of water; samudrathe ocean; iva-as; sad-always; raya-the shelter; ata eva-therefore; avayam-the word avayam (this); anapakayam-imperishable; bjam-the word bjam (seed); udgama-sthnamplace of origin; na-not; kevalam-exclusively; avatrm-of the incarnations; bjam-the seed; jvanam- of the individual living entities; api-also; iti-thus; aha-he describes. yasya amsa-amsena iti-by the phrase yasyena. In the verse the word "etat" means "that form which is situated within the material universe". The word "nidhanam" indicates that Garbhodakay Viu is the source of all other incarnations of the Supreme Lord just as the ocean is the large reservoir of water, which is the original source of the other smaller bodies of water. The word "avyayam" means "indestructible" and the word "bjam" means origin". The second purua-incarnation is not only the source of the viu-tattva forms of the Supreme Lord, but is also the source of the individual living entities (jvas). This is confirmed by the phrase "yasyena". Sarva-samvdin Comment

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Text 1 etat iti yasya aktitvenau prakti-uddha-sami-jvau. tayor aena paramparsamyuktena vtti-samha-dvayena na ghaata udbhava prakti-puruayor ajayor ubhaya-yuj bhavanty su-bhto jala-budbudavat ity uktatvt. etat iti-the verse beginning with the word etat (Bhgavatam 10.87.31) yasya-of whom; aktitvena-by the state of the two potencies; aau-two parts; prkti-uddha-samasti-of the material energy; jvau-and the individual living entitiy; tayo-of them; aena-by the part and parcel; parampar-series; sam yuktena-endowed; vtti-samha-of activities; dvayena-by the pair; na-not; ghaate-occurs; udbhava-manifestation; prakti-of the material energy; puruayo-and the ocntroller; ajayo-unborn; ubhaya-with both; yuja-endowed; bhavantiare; asu-bhta-living entities; jala-of water; budbhudavat-like bubbles; iti-thus; uktatvtfrom the statement. That the Supreme Lord is the creator of the individual living entities (jvas) is confirmed by the following statement of rmad-Bhgavatam (10.87.31): "The living entities are created by the contact of the Supreme Controller with His material energy, just as bubbles and foam are produced on the surface of the water."* Anuccheda 6 Text 1 atha prcuryea tad-avatrn kathayas tad-aikya-vivakay tad-ainm apy virbhva-mtra gayati visaty atha-now; pracuryena-elaborately; tat-His; avatrn- incarnations; kathayan-describing; tat-His; aikya-non- difference; vivakay-with a desire to explain; tat-of Him; aa-of the parts; ainm-of the parts; api-also; virbha/va-manifestation; mtram-only; gaayatienumerates; viaty-by twently. Although desiring to elaborately describe the innumerable incarnations of the Supreme Personality of Godhead (viu-tattva), and His potencies (jva-tattva), Sta Gosvm briefuly summarizes the list of these incarnations, and only describes twenty incarnations in this chapter of rmad-Bhgavatam (Canto One, Chapter Three). Text 2 24

sa eva prathama deva kaumra sargam rita cacra ducara brahm brahmacaryam akhaitam sa-that; eva-certainly; prathamam-first; deva- Supreme Lord; kaumram-named Kumras (unmarried); sargam- creation; rita-under; cacra-performed; ducaram-very difficult to do; brahm-in the order of Brahman; brahmacaryam- under discipline to realize the Absolute (Brahman); akhaitam-unbroken. The description of the Lord's incarnations begins with the following verse (rmadBhgavatam 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."* Text 3 yo 'mbhasi ayno ya ca sahasra-pd-di-rpa sa eva purukhyo deva. ete ca-kal pusa ity upasahrasypi samvdt. kaumara catusana-rpam. brahm brahmao bhtv. ya-who; ambhasi-on the Garbhodaka ocean; ayna- resting; yah-who; ca-also; sahasra-pt-of the Universal Form with thousands of faces and feet; di-beginning with; rpa- with forms; sa eva-He indeed; purua-khya-known as the purua incarnation; deva-the Supreme Personality of Godhead; ete ca kal pusa-the verse beginning with the phrase ete ca-kal-pusa; iti-thus; upasahrsya-of the conclusion; api-also; samvadat-from the statement; kaumram-the word kaumram; catusana-rpam- consisting of the Four Kumras; brahm-the word brahma; brahmaa-qualified Bahmaas; bhtvhaving become. In this stanza the phrase "sa eva deva" refers to the second purua incarnation who lies down on the Garbhodaka ocean and who appears in many forms, beginning with the Universal Form who manifests thousands of faces and thousands of feet. At the conclusion of this summary account of the Lord's incarnations, Sta Gosvm explains (1.3.28): "All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the original Personality of Godhead."* We may also note that the word "kaumaram" in this verse refers to the Four Kumras, and the word "brahm" means "having become qualified brhmaas". 25

Anuccheda 7 dvitya tu bhavysya rastala-gat mahm uddhariyann updatta yajea saukara vapu asya vivasyodbhavya dvityam-the second; tu-but; bhavya-for the welfare; asya-of this earth; rastala-of the lowest region; gatm- having gone; mahm-the earth; uddhariyan-lifting; updattaextablished; yajea-the proprietor or the supreme enjoyer; saukaram-hoggish; vapuincarnation; asya-of this; vivasyo-universe udbhavya-for the welfare. The Lord's second incarnation 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."* We may note that the Lord accepted this incarnation for the welfare of the earth. Sarva-samvdin Comment Text 1 dvityam ity anena pthivy-uddharaa dvir api ktam. ll-sjatyena tv ekavad varyate. dvityam iti-the verse beginning with the word dvityam; anena-by this; pthiv-of the earth; uddharaam-lifting; dvi-twice; api-even; ktam-done; ll-of the pastime; sjatyena-because of sameness; tu- although; ekavat-as one; varyate-is described. Although the Lord assumed the form of a boar and lifted the earth on two separate occasions, these two incarnations of the Lord as described together, because they performed almost exactly the same pastime.

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Text 2 prva hi svyambhuva-manvantardau pthiv-majjane tam uddhariyan pacc ca aha-manvantara-jta-prcetasa-daka-kanyy aditer garbhodbhavana hirykea saha yuddhe 'ama-manvantara-jta-pthiv-majjane tam uddhariyann ity artha. prvam-in the beginning; hi-certainly; svyambhuva-of Svyambhuva manvantara-of the Manvantara; dau-in the beginning; pthiv-of the earth; majjane-in the immersion; tamthe earth; uddhariyan-lifting; pct-afterwards; ca-also; saha-in the sixth; manvantaramanvantara period; jta-born; prcetasa-daka-of the progenitor Daka; kanyy-of the daughter; diteh-of Diti; garbha-from the womb; udbhavena-born; hiraykeaHirayka; saha- with; yuddhe-in the fight; aama-in the eighth; manvantara- manvantara period; jta-produced; pthiv-of the earth; majjane-in the immersion; tam-the eart; uddhariyan-lifting; iti-thus; artha-the meaning. In the beginning of the creation, during the reign of Svyambhuva Manu, the Lord first assumed the form of a boar to lift the earth, which had fallen into the waters of the Garbhodaka ocean. Later, the progenitor Daka, who was born in the reign of the sixth Manu, gave birth to a daughter named Diti who in turn became the mother of the demon Hirayka. During the reign of the sixth Manu, the Lord asumed the form of a boar for the second time, fought with Hirayka, and again lifted the earth from the Garbhodaka ocean. Text 3 tatrdau vidher ghad ante nirt iti purntaram aya kvacic catupt syt kvacit syn n-varhaka kadcij jalada-yma kadcic candra-pura tatra-in this connection; dau-in the beginning; vidhe-of Brahma; ghrt-from the nostril; ante-in the end; nirt-from the water; iti-thus; pura-antaram-within the Puras; ayam-He; kvacit-sometimes; catupat-in theform of a four-legged animal; syt-may appear; kvacit-sometimes; syt-may appear; n-varhaka-as a boar; kadcit- sometimes; jalada-as a rain-cloud; yma-dark; kadcit- sometimes; candra-as the moon; pura-pale. The Lord's incarnations are summarily described in this verse from the Puras: "In the beginning of the creation the Lord appeared from Brahm's nostril (as Varha), and at the end of thecreation He appeared as a fish in the water (as Matsya)." The following explanatiuon also appears in the Puras: 27

"The Supreme Personality of Godhead sometimes assumes the form of a four-legged animal, and sometimes He appears as a boar. Sometimes His form is white as the moon, and sometimes it is dark as a monsoon cloud." Text 4 ukta ca pralaya ckudau devdi-si ca caturthe ckue tv antare prpte prk-sarge kla-vidrute ya sasarja praj ih sa dako daiva-codita ukta-described; ca-also; pralaya-anihillation; ckua-dau-in the beginning of the reign of Ckua Manu; deva-of the demigods; di-beginning withy; si- creation; caalso; caturthe-in the Fourth Canto of rmad-Bhgavatam; ckue-named Cakua; tubut; antare-the manvantara; prpte-when it happened; prk-previous; sarge- creation; klavidrute-destroyed in due course of time; ya- one who; sasarja-created; praj-living entities; i- desirable; sa-he; daka-Daka; daiva-a-by the Supreme Personality of Godhead; codita-inspired. Although everything had been destroyed at the end of the fifth Manu's reign, in the beginning of Ckua's (the sixth Manu) reign, Daka (the grandfather of Lord Varha's opponent, Hirayka) helped to re-create the class of living entities known as demigods. This is confirmed in the 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."* Anuccheda 8 Text 1 ttyam i-sarga vai devaritvam upetya sa tantra stvatam caa naikarmya karma yata ttyam-the third one; r-sargam-the millennium of the is; vai-certainly; devaritvamincarnation of the ri amongst the demigods; upetya-having accepted; sa-he; tantram-

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exposition of the vedas; stvatam-which is especially meant for devotional service; caacollected; naikarmyam-nonfruitive; karmam-of work; yata-from which. The third incarnation 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."* Text 2 i-sargam upetya tatrpi devaritvam r-nradatvam upetya. stvata vaiavam tantra pacartrgamam. karma karmkrepi sat r-bhagavad-dharm yatas tantrn naikarmya karma-bandha-mocakatvena karmabhyo nirgatatva tebhyo bhinnatva pratyata iti ea. i-sargam upetya-these words; tatrpi-nevertheless; devartitvam-this word; rnradatvam-the state of being Nrada Muni; upetya-in relation to; satvatam-this word; vaiavam-in relation to Lord Viu; tantram-Tantra; pcartra-gamam-the Nradapacaratra; karmam-this word; karma-of karma; krea-with form; api-although; satm-of the transcendental r-bhagavat-dharmm- activities of devotional service to the Lord; yata-this word; tantrt-from this scripture; naikarmyam-this word; karma-of karma; bandha-of the bondage; mocakatvena-because of releasing; karmabhya-from karma; nirgatatvam-the state of having left; tebhya-of them; bhinnatvam-the state of being different; pratyate-is known; iti-thus; ea-the remainder of the verse. In this verse the word "i-sargam" means the millenium of the is", and the word "devaritvam" refers to Nrada. The words "tantram satvatam" means the Vaiava scripture Nrada-pacartra. "karmam" means "the transcendental activities of devotional service". The words "naikarmyam yata" explain that the actitives of devotional service release the performer from the bondage of karmic reaction, and are therefore very different from ordinary material activities."* Anuccheda 9 Text 1 turye dharma-kal-sarge nara-nryav bhtvtmopaamopetam akarot ducara tapa 29

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-upaamacontrolling the senses; upetam-for achievement of ; akarot-undertook; ducaram-very strenuous; tapa-penance. The Lord's fourth incarnation is 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."* Sarva-samvdin Comment turye iti dharmasya bhgavata-mukhyasya kaly raddh-puy-di-shityena pahity r-bhagavac-chakti-lakaya mukte ca sarge prdurbhve. anayor ekvatratva harikbhy sodarbhym api saha. turye iti-in the verse beginning with the word turye; dharmasya-of Dharma; bhgavatamukhyasya-the great devotee of the Lord; kaly-of the wife; raddh-ui-di-sahityenawith great faith and learning; pahity- learned; r-bhagavat-of the Supreme Personality of Godhead; akti-lakay-empowered with the potency; mukte- named Mukti; ca-also; sarge-the word sarge; prdurbhave- appeared; anayo-of the two of them; eka-avatratvamthe state of being a single incarnation; hari-kbhym-Nara Nryaa is; sodarbhymtwo brothers; api-and; saha- with. In this verse, which begins with the word "turye", the word "dharma" is the name of a great devotee of the Lord, and the word "kaly" refers to Mukti-dev, his faithful, learned wife, who was full of all good qualities and specifically empowered by the Personality of Godhead. The word "sarge" means that the Lord appeared as Nara Nryaa is, the two sons of Dharma and Mukti. Anuccheda 10 pacama kapilo nma siddhea kla-viplutam provcsuraye skhya tattva-grma-vinirayam suri-nmne viprya pacama-the fifth one; kapila-Kapila; nma-of the name; sid-dhea-the foremost amongst the perfect; kla- time; viplutam-lost; provca-said; suraye-unot the brhmaa

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named suri; skhyam-metaphysics; tattva-grma- the sum total of the creative elements; vinirayam-expostion; suri-Asuri; nmne-named; viprya-to the Brahamaa. The Lord's fifth incarnation is described in the 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 suri Brhmaa, for in course of time this knowledge had been lost."* Sarva-samvdin Comment pacama iti kapilo vsudevkhyas tattva skhya jagda ha brahmdibhya ca devebhyo bhgv-dibhyas tathaiva ca tathaivsuraye sarvavedrthair upabhitam sarva-veda-viruddha ca kapilo 'nyo jagda ha skhyam suraye 'nyasmai kutarka-paribhitam pacamah iti-in this verse beginning with the word pacama; kapila-Lord Kapila; vsudeva-khya-known as Vsudeva; tattvam-philosophy; skhyam-skhya; jagda haspoke brahma-dibhya-headed by Brahm; ca-and; devebhya-to the demigods; bhgudibhya-headed by Bhrgu; tath-in same way; eva-certainly; ca-also; tath-in the same way; eva-certainly; suraye-to suri Brhmaa; sarva-veda-of all the Vedas; arthai-by the conclusions; upabhitam-substantiated; sarva-veda-all Vedic instructions; viruddhamopposed; ca-also; kapila anya-another Kapila; jagda ha-spoke; skhyam-skhya philosophy; suraye anyasmai-to another suri Brhmaa; kutarka-with faulty logic; paribhitam-expanded. The original Lord Kapila, and a later imposter who assumed the same name, are both described in the following verses of Padma Pura: "The Supreme Personality of Godhead appeared as Lord Kapila and spoke the original Skhya philosophy, which eloquently presents the same philosophy expounded in all the Vedic literatures. This incarnation of the Lord instructed the Brhmaa suri, many great demigods headed by Brahm, and many sages, headed by Bhrgu. "An imposter later assumed the name Kapila and spoke an illogical, atheistic theory opposed to the Vedas. He spoke this theory, to his disciple named suri, and claimed his 31

atheism to be the actual Skhya philosophy. In this way there are two contradictory philosophies, both bearing the same name of Skhya."

Anuccheda 11 Text 1 aham atrer apatyatva vta prpto `nasyay nvkikm alarkya prahlddibhya civn atham-the sixth one; atre-of Atri; apatyatvam- sonship; vta-being prayed for; prpta-obtained; anasy; nvkikm-on the subject of transcencence; alarkya-unto Alarka; prahlda-dibhya-unto Prahlda and others; vivn-spoke. The sixth incarnation is described 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 2 atri tat-sda-putrotpatti-mtra prakaa ycitam iti. caturtha-skandhdyabhiprya. atri-by Atri Muni; tat-Him; sda-like; putra-of a son; utpatti-mtram-appearing; prakaam-manifested; ycitam-begged; iti-thus; caturtha-skandha-of the Fourth Canto of rmad-Bhgavatam; abhiprya-meaning. The Fourth Canto of rmad-Bhgavatam relates the story of Atri Muni's prayer to have a son exactly like the Supreme Personality of Godhead. Text 3 etad-vkyennasyay tu dadcit skd eva rmad-varasyaiva putra-bhvo vto 'stti labhyate.

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etat-this; vkyena-by the words; anasyay-by Anasy; tu-also; kadcit-at some time; skt-directly; eva-certainly; rmat-varasya-of the Supreme Personality of Godhead; evacertainly; putra-bhva-the status as a son; vta-begged; asti-it is; iti-thus; labhyate-is attained. After Atri Muni offered his prayer, his wife, Anasy also prayed that the Supreme Personality of Godhead become her son. Text 4 ukta ca brahma-pure pati-vratopakhyena anasybravn natv devn brahmea-keavn yya yadi prasann me varrh yadi vpy aham prasdbhimukha_ sarve mama putratvam eyatha iti. uktam-spoken; ca-also; brahma-pure-in the Brahma Pura; pati-vrat-of the devoted wife; upkhyena-in the story; anasy-Anasy; abravt-spoke; natv-offering obeisances; devn-to the lords; brahma- Brahm; a-iva; keavn-and Keava; yyamYou; yadi-if; prasanna-pleased; me-with me; vara-arh-grantes of benedictions; yadi-of; va-or; api-also; aham-I; prasda-abhimukha-favored by you; sarve-all of You; mama--my; putratvam-the status of son; eyatha-please accept; iti- thus. This is described in the Pati-vrata narration of the Brahma Pura: "Anasy offered obeisances and prayed before Lords Brahm, Viu and iva: My Lords, if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I pray that you combine together to become my son." Text 5 anvkikm tma-vidym. r-vsor evvatro `ya datta. anvkikm-the word anvkikm; tma-vidym-on the subject of transcendence; rvio-of r Viu; eva-certainly; ; avatra-incarnation; ayam-this; datta- Datttreya. In this verse (rmad-Bhgavatam 1.3.11, quoted at the beginning of this anuccheda) the word "anvkikm" means "on the subject of transcendence". This incarnation of the Lord as the son of Atri Muni is known as Datttreya. 33

Anuccheda 12 tata saptama kty rucer yajo `bhyajyata sa ymdyai sura-gaair apt svyambhuvntaram sa yajas tad svayam indor `bhd ity artha tata-after that; saptame-the seventh in the line; ktym-in the womb of kti; ruceby Prajpati Ruci; yaja-the Lord incarnation as Yaja; abhyajyata- advented; sa-He; yma-dyaij-with Yma and others; sura-ganai-with demigods; apt-ruled; svyambhuva-antaram-the change of the period of Svyambhuva Manu; sa yaja-the words sa yaja; tad-then; svayam-personally; indray-King Indra; abht-become; itithus; arthah-the meaning. The Supreme Lord's seventh incarnation is described in the following verse (rmadBhgavatam 1.3.12): "The seventh incarnation was Yaja, the son of Prajpati Ruci and his wife kti. He controlled the period during the change of the Svyambhuva Manu and was assisted by demigods such as His son Yama."* The words "sa yaja" indicate that the Supreme Personality of Godhead personally assumed the post of Indra. Sarva-samvdin Comment tata ity ayam eva matmahena manun harir ity anukta. tata iti-the verse beginning with the word tata; ayam-He; eva-certainly; matmahenaby His maternal Grandfather; manun-Manu; hari-Lord Hari; iti-thus; anukta-repeated. This verse, beginning with the word "tata", narrates Lord Hari's appearance as Lord Yaja, at the end of His maternal grandfather Svyambhuva Manu's reign. Anuccheda 13 aame merudevy tu nbher jta urukrama darayan vartma dhr sarvrama-namasktam 34

urukrama abho jta aame-the eighth of the incarnations; merudevym tu-in the womb of Merudev, the wife of; nbhe-King Nbhi; jta-took birth; urukrama-the all-powerful Lord; darayan-by showing; vartma-the way; dhrm-of the perfect beings; sarva-all; rama-orders of life; namasktam-honored by; urukrama-the word urukrama; abha-as Lord abhadeva; jta-appeared. The Supreme Lord's eighth incarnation is described in rmad-Bhgavatam (1.3.13): "The eighth 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."* This verse describes the incarnation of the Supreme Lord as Lord abhadeva. Sarva-samvdin Comment aame ity ayam evvea ity eke. aame iti-in the verse beginning with the word aame; ayam-He; eva-certainly; aveaempowered incarnation; iti-thus; eke-some. Some say that the person described in this verse is an vea (empowered) incarnation. Anuccheda 14 ibhir ycito bheje navama prthiva vapu dugdhemm oadhr viprs tenya sa uattama prthiva vapu rja-deha pthu-rpa dugdha adugdha. uattama kamanyatama. ibhi-by the sages; ycita-being prayed for; bheje-accepted; navamam-the ninth one; prthivam-the ruler of the earth; vapu-body; dugdha-milking; imm-all these; oadhproducts of the earth; vipr-O brhmaas; tena-by; ayam-this; sa-he; uattamabeautifully attractive; prthiva vapu-these words; rja-of the kings; rpam-in the form; 35

pthu-rpam-as King Pthu; dugdha-the word dugdha; adugdha-milked; uattama-the word uattama; kamaya tama-beautifully attractive. The Lord's ninth incarnation 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."* In this verse the words "prthiva vapu" mean the body of a king", and the word "dugdha" means "milking" and the word "uattama" means beautifully attractive." Anuccheda 15 Text 1 rpa sa jaghe mtsya ckuodadhi-samplave nvy ropya mah-mayym apd vaivasvata manum rpam-form; sa-He; jaghe-accepted; mtsyam-of a fish; ckua-Ckua; udadhiwater; samplave- inundation; nvi-on the boat; ropya-keeping on; mah-the earth; mayym-drowned in; apt-protected; vaivasvatam- Vaivasvata; manum-Manu, the father of man. The Lord's tenth incarnation 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 protected Vaivasvata Manu, keeping him up on a boat."* Text 2 ckua-manvantare tad-ante ya uddhi-samplavas tasmin. vaivasvatam iti bhvin saj satyavratasya. prati-manvantarvasne 'pi pralaya ryate.

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ckua-of Ckua Manu; manvantare-in the reign; tat-of that; ante-at the end; yahwhich; udadhi-of the oceans; samplava-inundation; tasmin-in which; vaivasvatam- the word "vaivasvata"; iti-thus; bhvin-considered; samj-a name; satyavratasya-of Satyavrata; prati-of each; manvantara-Manu's reign; avasne-at the conclusion; api-also; pralaya-partial devestation; ryate-is heard in the revealed scriptures. We may note in this verse the description of the great inundation at the conclusion of Ckua Manu's reign. Vaivasvata is another name of Satyavrata. At the end of each Manu's reign there is a partial devastation. This is described in the revealed scriptures. Text 3 r-viu-dharmottare prathama-ke manvantare parike kd dvija jyate ity di, r-vajra-pranasya manvantare parike ity di r-mrkaeya-dattottare urmi-ml mah-vega sarvam vtya tihati bhrlokam rita sarva tad nayati ydava na vinayanti rjendra virut kula-parvat naur bhtv tu mah-dev ity di r-viu-dharmottare-in the Viu-dharmottara Pura; prathama-ke-in the First Canto; manvantare-when Manu's reign; parike-is over; kd-what?; dvija-O Brhmaa' jyate-happens; iti-thus; di-beginning with; r-vajra-of Mahrja; pranasya-of the question; manvantare parike-when Manu's reign is ended; iti-thus; di-beginning with; r-mrkaeya-by Mrkaeya Muni; datta-given; uttare-in the reply; rmi-ml-the wavefilled ocean; mah-vaga-very powerful and violent; sarvam-everything; vtya-covering; tihati-is situated; bhrlokam-the middle planetary system; ritam-taking shelter; sarvameverything; tad-then; nayati-becomes destroyed; ydava-O descendent of Mahrja Yadu; na-not; vinayanti-become destroyed; rja-indra- O best of kings; viruta-celebrated; kulaparvata-the seven great sages; nau-a boat; bhtv-constructing; tu-also; mah-dev-the earth; iti-thus; di-beginning. This partial devestation is described in the First Canto of the Viu-dharmottara Pura, where Mahrja Vajra asks Mrkaeya Muni: "O learned brhmaa, please tell me what happens at the end of Manu's reign?"

37

Mrkaeya replied: "O descendent of Mahrja Yadu, O best of kings, at the end of Manu's reign the oceans expand and cover the middle and lower planetary systems with ferocious waves. At that time all living entities on those planets perish, and only the celebrated seven sages survive, protected in a boat." Text 4 evam eva manvantareu samhra ity di prakaraam r-hari-vae tadya-ksu ca spaam eva. tata ckuety upalakaam eva jeyam. evam-in this way; eva-certainly; manvantareu-in the periods of manvantara; sahrathe end; iti-thus; di- beginning; prakaraam-subject; r-hari-vae-in the Hari-vaa; tadya-if it; ksu-in the commentaries; ca-also; spaam-clear; eva-certainly; tata-from this; ckua- Ckua Manu; iti-thus; upalakaam-characteristic; eva- certainly; jeyammay be known. This description of the partial devestation at the end of the reigns of Ckua and the other Manus is also found in the Hari-vaa and its commentaries. Sarva-samvdin Comment Text 1 rpam ity ayam api varhavat prathama-aha-manvantarayot avatrt. tadvad eva ca dvitya ekatayaiva varita. rpam iti ayam-in this verse beginning with word "rpam"; api-also; varhavat-just as Varha; prathama-in the first; aha-and sixth; manvantarayoh-manvanatara period; avatrt-descended-two; ekatay-as one; eva-certainly; varita-described. We may note that, just as Lord Varha does, Lord Matsya appears first at the end of the first Manu's reign, and secondly He appears at the end of the sixth Manu's reign. The description in the scriptures often combines the accounts of both incarnations into one narrative. Text 2

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matsyo yugnta-samaye manunopalabdha komayo nikhila-jva-nikya-ieta visrasitn uru-bhaye salile mukhn me dya tatra vijahra ha veda-mrgn 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; jva-living entities; nikya-keta-shelter for; visrasitnemanating from; uru-great; bhaye-out of fear; salile-in the water; mukht-from the mouth; me-mine; dya-having taken to; tatra-there; vijahra-enjoyed; ha-certainly; veda mrgnall the Vedas. Lord Matsya (the fish incarnation) is described in the next verse from 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."* Anuccheda 16 sursurm udadhi mathnat mandarcalam dadhre kamaha-rpea pha ekdae vibhu spaam sura-the theist; asurm-of the atheists; udadhim-in the ocean; mathnatm-churning; mandarcalam-the Mandarcala Hill; dadhre-sustained; kamaha-tortoise; rpea-in the form of; pthe-shell; ekdae-the eleventh in the line; vibhu-the great; spastam-the meaning is clear. The eleventh incarnation is described in the next verse of 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."*

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Sarva-samvdin Comment sura ity ayam eva sura-prrthat kaui dadhre iti pdme. anyatra tu tad-artha kalpdau ca prdurabhvd iti. sura iti ayam-in this verse beginning with the word "sura"; eva-certainly; sura-of the demigods; prrthant-because of the prayers; kaunim-Mandara Mountain; dadhre-held; iti-thus; pdme-in the Padma kalpa; anyatra-at another circumstance; tat-artham-for the same purpose; kalpa-of the kalpa; dau-at the beginning; ca-also; prdurabhvt-appeared; iti-thus. Prayed to by the demigods, the Lord appeared as Krma-avatra and held up the Mandarcala Hill. Some commentators say Lord Krma appeared during the Pdma-kalpa, and others say He appeared at the beginning of the kalpa. Anuccheda 17 Text 1 dhnvantara dvdaama trayodaamam eva ca apyayt surn anyn mohiny mohayan striy dhnvantaram-the incarnation of Godhead named Dhanvantari; dvdaamam-the twelfth in the line; trayodaamam-the thirteenth in the line; eva-certainly; ca-and; apyat-gave to drink; surn-the demigods; anyn-others; mohiny-by charming beauty; mohayan-alluring; striy-in the form of a woman. The twelfth and thirteenth incarnations are described in the next verse of rmadBhgavatam (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 2

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bibhrad ity uttarennvaya. dvdaama dhanvanatara rpa bibhrat, trayodaama ca mohin-rpa bibhrat. surn apyayat sudhm iti ea. kena rpea. mohiny striy tadrpenety artha. kim kurvan anyn mohayan. dhanvantari-rpea sudh copaharann iti ea. ajitasyvatra ete traya. bibhrat-assumed the form; iti-thus; uttarea anvaya- should be understood; dvdaamam dhanvantaram-Lord Dhanvantari, the twelfth incarnation; rpam-the form; bibhrat- assumed; surn-the demigods; apyat-gave to drink; sudha- nectar; iti eashould be added to complete the sentence; kena-with what? rpea-form; mohiy-by charming beauty; striy-in the form of a woman; tad-rpea-by this form; iti-thus; arthathe meaning; kim-what; kurvan-activities did the Lord perform?: anyn-others; asurn-the demons; mohayan--alluring; dhanvantari-of Lord Dhanvantari; rpea-with the form; sudhm-the nectar; ca-also; upahara-brought; iti- thus; ea-the remainder of the verses; ajitasya-of the inconquerable Supreme Personality of Godhead; avatra- incarnations; etethese; traya-three. In this verse the word "bibhrat" (assuming the form) should be understood (although unexpressed). The Lord assumed the form of Dhanvantari in the twelfth incarnation, and He also appeared in the form of Mohin-dev in the thirteenth incarnation. In the phrase "surn apyayat" (gave drink to the demigods), the word "nectar" should be understood, although unexpressed. What was the form of Mohin-dev like? This is answered by the words "mohiny striy" (by the charming beauty of a woman). What activities did the Lord perform in this incarnation? The Lord allured and bewildered the atheists. In this way three incarnations of the inconquerable Supreme Personality of Godhead are described. Sarva-samvdin comment dhanvantaram ity aya samudra-mathant ahe k-rjt saptame iti jeyam. dhanvantaram iti ayam-in the verse beginning with the word "dhanvanataram"' samudraof the ocean; mathant-from the churning; ahe-in the sixth manvantara; iti-thus; jeyam-should be understood. During the reign of the sixth Manu, Lord Dhanvantari appeared from the churning of the milk-ocean. He also appeared as the son of the king of K during the reign of the seventh Manu. Anuccheda 18

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caturdaa nrasiha bibhrad daityendram rjitam dadra karajair rv erak kaa-kd yath narasiha rpam bibhrat caturdaam-the fourteenth in the line; nra-siham-the incarnation of the Lord as halfman and half-lion; bibhrat- advented; daitya-indram-the king of the atheists; rjitamstrongly built; dadra-bifurcated; karajai-by the nails; rau-on the lap; erakm-canes; kaa-kt-carpenter; yath-just like; narasimham-of Lord Narasiha; rpam-the form; bibhrat- assumed. The Lord's fourteenth appearance, in the form of Lord Nsiha, is described in the next verse of 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."* Anuccheda 19 pacadaa vmanaka ktvgd adhvara bale pada-traya ycamna pratyditsus-tri-piapam ktv prakaayya. 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-trayamthree steps only; ycamna-begging; pratyditsu-willing at heart to return; tri-piapamthe kingdom of the three planetary systems; ktv-the word "ktv"; prakaayya-means "assuming the form". The fifteenth incarnation is described in the following verse of 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."* 42

Sarva-samvdin Comment paca ity aya kalpe 'sminn dau vskaler adhvaram agt, tato dhundhos tato baler iti jeyam. tathaiva tru trivikramatva ca. paca iti ayam-in this verse beginning with the word "paca"; kalpe-in the millenium; asmin-in this; dau-in the beginning; vakale-of Mahraja Bali; adhvaram-to the sacrifice; agt-went; tata-dundho tata bale-of Mahrja Bali; iti-thus; jeyam-should be understood; tath-in the same way; tru-in the three planetary systems; trivikramatvam-the incarnation of the Lord as Trivikrama; ca- also. This verse describes the incarnation of Lord Vmanadeva, who entered the sacrificial arena of Mahrja Bali, and later assumed the gigantic form of Lord Trivikrama, which crossed over the three planetary systems. Anuccheda 20 avatre oaame payan brahma-druho npn tri-sapta-ktva supito ni-katrm akaron mahm avatre r-paraurmbhidhe. avatre-in the incarnation of the Lord; oaame-the sixteenth; payan-seeing; brahmadruha-disobedient to the orders of the brhmaas; npn-the kingly order; tri-sapta-thrice seven times; ktva-had done; kupita-being engaged; ni-negation; katrm-the administrative class; akarot-did perform; mahm-the earth; avatre-in the incarnation of the Lord; r-paraurama-abhidhe-known as Lord Paraurama. The sixteenth incarnation of the Lord is described in the following verse from rmadBhgavatam (1.3.20) "In the sixteenth incarnation of the Godhead, the Lord [as Bhgupati] annihilated the administrative class [katriyas] twenty-one times, being angry with them because of their rebellion against the brhmaas [the intelligent class].

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We may note in this connection that the sixteenth incarnation is known as Lord Paraurma. Sarva-samvdin Comment avatre ity aya saptadae catur-yuge dvvie tv iti kecit. vea evyam. avatre-incarnation; iti-thus; ayam-he; saptadae-seventeenth; catur-yuge-cycle of four yugas; dvvie-twenty-second; tu-indeed; iti-thus; kecit-some; vea-empowered incarnation; eva-indeed; ayam-he. Some say the incarnation of Lord Paraurma appears in the seventeenth cycle of four yugas, and others say He appears in the twenty-second cycle. Lord Paraurma is an vea (empowered) incarnation. Anuccheda 21 tata saptadae jta satyavaty parart cakre veda-taro kh dv puso 'lpa-medhasa tata-thereafter; saptadae-in the seventeenth incarnation; jta-advented; satyavatymin the womb of Satyavat; parart-by Parara Muni; cakre-prepared; veda-taro-of the desire tree of the Vedas; kh- branches; dv-be seeing; pusa-the people in general; alpa-medhasa-less-intelligent. spaam-the meaning is clear. The seventeenth incarnation is described in the next verse of rmad-Bhgavatam (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."* Sarva-samvdin Comment tata ity asya prva-janmany apntaratamatva-ravad vea iti kecit. tat-samyujyd ayam skd aa evety anye. 44

tata iti asya-in this verse beginning with the word "tata"; prva-janmai-in his previous birth; ap-antaratamatva-within the water; ravat-fromthe scriptures; vea-empowered incarnation; iti-thus; kecit-some; tat-samyujyt-from being one with the Lord; ayam-he; skt- directly; aa-a part; eva-certainly; iti-thus; anye- others. Some say Vysa is an empowered incarnation because there is description of his previous birth as the sage Apntaratama, as described in some scriptures, and others claim that he is actually viu-tattva, a direct expansion of Lord Viu. Anuccheda 22 Text 1 nara-devatvam panna sura-krya-cikray samudra-nigrahdni cakre vryy ata param nara-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-dni-controlling, etc.; cakre-did perform; vryi-superhuman prowers; ata param-thereafter. The Lord's eighteenth incarnation is described in the next verse of 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 2 naradevatva rghava-rpea. ata param aadae. asya skt puruasya skandhe rrma-gty viva-rpa drayato brahma-viu-rudra-kta-stuti ryate. naradevatvam-the word "naradevatvam"; rghava-rpea- in the form of the descendent of Maharaja Raghu; ata param- thereafter; aadae-in the eighteenth cycle of four yugas; asya-of Him; skt-directly; puruasya-of the purua incarnation; skandhe-in the Skandha Pura; r-rma-gtym-in the Rma-gt; viva-rpam-the Universal Form; darayata45

revealing; brahma-by Brahm; viu-by Viu; rudra-and by Rudra; kt-offered; stutiprayers; ryate-are heard. The word "naradevatvam" in this verse refers to Lord Rmacandra, the descendant of Mahrja Raghu, and the word ata param" indicates that Lord Rma appeared in the eighteenth cycle of four yugas. Lord Rma is directly the Supreme Personality of Godhead. The chapters of the Skanda Pura known as the Rma-gt recount Lord Rma's revelation of His Universal Form as well as the prayers offered to Him by Brahm, Viu and iva. Sarva-samvdin Comment naradeva ity ayam caturvie catur-yuge tretym. naradeva ity ayam-the verse beginning with the word "nradeva"; caturvie-in the twenty-fourth; catur-yuge-in the cycle of four yugas; tretym-in the Tret-yuga. Some commentators think Lord Rmacandra appeared in the Tret-yuga of the twentyfourth cycle of four yugas. Anuccheda 23 Text 1 ekonavie viatime viu prpya janman rma-kv iti bhuvo bhagavn aharad bharam ekonavie-in the nineteenth; vimatime-in the twentieth also; viu-in the Vi dynasty; prpya- having obtained; janman-births; rma-Balarma; kau- r Ka; itithus; bhuva-of the world; bhagavn-the Personality of Godhead; aharat-removed; bharam-burden. The next verse (rmad-Bhgavatam 1.3.23) describes the nineteenth and twentieth incarnations:

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"In the ninteenth and twentieth incarnation, the Lord advented 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 2 bhagavn iti skt r-bhagavata evvirbhvo 'ya, na tu purua-sajasyniruddhasyeti viea-pratipatty-artham. bhagavn-the word "bhagavn"; iti-thus; skt- directly; r-bhagavata-of Bhagavn; eva-certainly; virbhva-manifestation; ayam-He; na-not; tu-but; puruasajasya-of the purua incarnation; aniruddhasya-of Lord Aniruddha; iti-thus; vieaspecific; pratipatti-perception; artham-meaning. By using the word "bhagavn" in this verse, Sta Gosvm says that Lord Ka is directly Bhagavn, the original form of the Personlity of Godhead. He is not an expansion of the purua-incarnation Lord Aniruddha. Text 3 tatra tasya skd rpatvt r-ka-rpea, nija-rpatvd rma-rpepi bharaharitva bhagavata evety ubhayatrpi bhagavn aharad bharam iti liam eva. tatra-there; tasya-of Him; rpatvt-because of the form; r-ka rp/ea-in the form of Lord Ka; nija-own; amsa-plenary portion; rpatvt-because of having the form; rmarpea-in the form of Lord Balarma; api- also; bhara-of the burden; haritvam-the position of taking away; bhagavata-of the Personality of Godhead; eva-certainly; iti-thus; ubhayatra- in both; api-also; bhagavn aharat bharam-the Lord removed the burden of the earth; iti-thus; liam-two meanings; eva-certainly. Lord Ka is directly the original form of the Supreme Personality of Godhead, and Lord Balarma is His immediate plenary expansion. Both Ka and Balarma removed the burden of the earth, so the phrase "bhagavn aharad bharam" may refer to either of Them. Text 4 ato rmasypy aniruddhvatratva pratykhyta. r-kasya vsudevatvt r-rmasya ca sakaraatvd yuktam eva ca tad iti.

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ata-from this; rmasya-of Lord Balarma; aniruddha-of Lord Aniruddha; avatratvamthe state of being an incarnation; pratykhytam-is rejected; r-kasya-of Lord Ka; vsudevatvt-from the state of being Lord Vsudeva; r-rmasya-of Lord Balarma; ca-also; sakaraatvt- from the state of being Lord Sakaraa; yuktam-proper; eva- certainly; caalso; tat-therefore; iti-thus. We may note here that Lord Balarma is not an expansion of Lord Aniruddha. Just as Lord Ka is directly the original form of Lord Vsudeva, in the same way, Lord Balarma is the original form of Lord Sakaraa. This is the proper understanding of the transcendental forms of Lord Ka and Balarma. Anuccheda 24 tata kalau sampravtte sammohya sura-dvim buddho nmnjana-suta kkaeu bhaviyati kkaeu gay-prdee. tata-thereafter; kalau-the age of Kali; sampravtte- having ensued; sammohya-for the purpose of deluding; sura- theists; dvim-those who are envious; buddha-Lord Buddha; nmn-of the name; ajana-suta-whose mother Ajan; kkaeu-in the province of Gay (Bihar); bhaviyati-will take place; kikatesu-the word "kikatesu"; gaya-pradese-means in the province of Gaya. The next verse (rmad-Bhgavatam 1.3.24) describes the twenty-first incarnation: "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."*

Anuccheda 24 tata kalau sampravtte sammohya sura-dvim buddho nmnjana-suta kkaeu bhaviyati 48

kkaeu gay-prdee. tata-thereafter; kalau-the age of Kali; sampravtte- having ensued; sammohya-for the purpose of deluding; sura- theists; dvim-those who are envious; buddha-Lord Buddha; nmn-of the name; ajana-suta-whose mother Ajan; kkaeu-in the province of Gay (Bihar); bhaviyati-will take place; kikatesu-the word "kikatesu"; gaya-pradese-means in the province of Gaya. The next verse (rmad-Bhgavatam 1.3.24) describes the twenty-first incarnation: "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."* Sarva-samvdin Comment tata ity aya kaler abda-sahasra-dvitye gate vyakta. muita-muith pala-varo dvi-bhuja. tata iti ayam-in the verse beginning with the word tata; kale-of the age of Kali; abdayears; sahasra-thousand; dvitye-in the second; gate-passed; vyakta-manifested; muitawith shaved; mua-head; pala-vara-with a ruddy complexion; dvi-bhuja-with two arms. Lord Buddha appears when two thousand years of the Kali age have passed. He appears in a human-like form with two hands, a ruddy complexion and a shaved head. Anuccheda 25 athsau yuga-sandhyy dasyu-pryeu rjasu janit viu-yaaso nmn kalkir jagat-pati yuga-sandhyym kaler ante. atha-thereafter; asau-the same Lord; yuga-sandhyym-at the conjunction of the yugas; dasyu-plunderers; 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 49

incarnation of the Lord; jagat-pati-the Lord of the creation; yuga-sandhyym-the words yuga-sandhyym; kale ante-mean at the end of the age of Kali. The twenty-second incarnation is described in the next verse (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."* The phrase "at the conjunction of the two yugas" here means "at the end of Kali-yuga." Sarva-samvdin Comment Text 1 atha ity aya kalkir buddha ca prati-kali-yuga evety eke. etau cvev iti viu-dharmamatam. tath hiatha iti ayam-in the verse beginning with the word "atha"; kalki-Kalki; buddhaBuddha; ca-and; prati-in each; kali-yuga-Kali-yuga; eva-certainly; iti-thus; eke-each; etauthey; ca-also; veau-empowered incarnations; iti-thus; viu-dharma-of the Viudharma; matam-opinion; tath hi-it is explained. Lord Buddha and Lord Kalki are both empowered (vea) incarnations who appear in every Kali-yuga. This is confirmed in Viu-dharma Pura: Text 2 pratyka-rpa-dg devo dyate na kalau hari ktdiv eva tenaia triyuga paripahyate pratyaka-visible to the eyes; rpa-form; dk-manifesting; deva-the Supreme Personality of Godhead; dyate-is seen; na-not; kalau-in the Kali-yuga; hari-Lord Hari; ktdiu-in the Satya, Tret and Dv/papara-yugas; eva-certainly; tena-by that; ea-He; triyuga-who appears in three yugas; paripahyate-is described in the scriptures.

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"The Supreme Personality of Godhead, Lord Hari, does not personally appear in the Kaliyuga. Because He only appears in the Satya, Tret, and Dvpara-yugas, and not in the Kaliyuga, the scriptures call Him Triyuga (He who appears in three yugas).

Text 3 kaler ante ca saprpte kalkina brahma-vdinam anupraviya kurute vsudevo jagat-sthitim kale-of the Kali-yuga; ante-at the end; ca-and; samprpte-attained; kalkinam-Kalki; brahma-vdinam-self-realized and a learned preacher of Ka consciousness; anupraviyahaving entered; kurute-creates; vsudeva-Lord Vsudeva; jagat-of the universe; sthitimthe auspicious condition. At the end of Kali-yuga, the Supreme Personality of Godhead, Vsudeva, enters the body of the learned brhmaa Kalki and gives him extraordinary powers. Through the agency of Kalki, the Supreme Lord restores the universe to an auspicious condition. Text 4 prvotpanneu bhteu teu teu kalau prabhu ktv pravea kurute yad abhipretam tmana iti. prva-previously; utpanneu-born; bhteu-in the living entities; teu teu-in all ofo them; kalau-in the Kali-yuga; prabhu-the Supreme Personality of Godhead; ktv-having done; praveam-entrance; kurute-performs; yat-what; abhipretam-intention; tmana-of the self; iti-thus. The Supreme Personality of Godhead then enters the hearts of all the great sages who were born before the Kali-yuga and grants extraordinary powers to them. In this way the Lord executes His purpose at the end of the Kali-yuga." Anuccheda 26

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atha r-hayagrva-hari-hasa-pnigarbha-vibhu-satyasena-vaikuhjita- srvabhaumavivaksena-dharmasetu-sudhma-yogevara-bhadbhnv-dn ukldn cnuktn sagrahrtham ha atha-now; r-hayagrva-Hayagrva; hari-Hari; hasa-Hasa; pnigarbha-Pnigarbha; vibhu-Vibhu; satyasena-Satyasena; vaikuha-Vaikuha; ajita-Ajita; srvabhaumaSrvabhauma; vivaksena-Vivaksena; dharmasetu-Dhrmasetu; sudhma-Sudhma; yogevara-Yogevara; bhadbhnu-Bhadbhnu; dnm-beginning with; ukla-ukla; dnm-beginning with; ca-also; anuktnm-not described; sagraha-multitude; artham-for the purpose; ha-spoke. Wishing to indicate the Lord's other innumerable other incarnations not described in this passage, such as Hayagrva, Hari, Hasa, Pnigarbha, Vibhu, Satyasena, Vaikuha, Ajita, Srvabhauma, Vivaksena, Dharmasetu, Sudhm, Yogevara, Bhadbhnu, ukla, and many others, Sta Gosvm spoke the following verse (rmad-Bhgavatam 1.3.26): Text 2 avatra hy asakhyey hare sattva-nidher dvij yathvidsina kuly sarasa syu sahasraa avatr-incarnations; hi-certainly; asakhyey-innumerable; hare-of Hari, the Lord; sattva-nidhe-of the ocean of goodness; dvij-the brhmaas; yath-as it is; avidsinainexhaustible; kuly-rivulets; sarasa-of vast lakes; syu-are; sahasraa-thousands of. "O brhmaas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water."* Text 3 herer avatr asakhyey sahasrasa sambhavanti, hi prasiddhau. asakhyeyatve hetusattva-nidhe sattvasya sva-prdurbhva-akte sevadhi-rpasya. hare avatr asakhyey sahasraa-these words; sambhavanti-are manifested; prasiddhau-in fame; asakhyeyatve-in the matter of being innumerable; hetu-the reason; sattva-nidhe-the words "sattva-nidhe"; sattvasya-of transcendental existence; sva-own; prdurbhva-manifestation; akte-potency; sevadhi-of a great tresure; rpasya-in the form.

52

In this verse the words "harer avatr asakhyey sahasraa" indicate the innumerable celebrated incarnations of Lod Hari. Why the incarnations of the Lord are innumerable is described in the word "sattva-nidhe" (transcendental treasure). The Lord is like an immeasurably valuable jewel that has the power to appear in an unlimited number of forms.

Text 4 atraiva dnta-yatheti; avidsino 'pekaya-nyt sarasa sakt kulys tat-svabhvakt nirjhar avidsinya sahasraa sabhavanti. atra-in this connection; eva-certainly; dnta-an example; yath iti-in the phrase beginning with the word "yatha"; avidsina-inexhaustible; apekaya-nyt-because they never dwindle; sarasa-of vast lakes; skt-directly; klya-rivulets; tat-svabhva-kt-by their own nature; nirjhar-rivulets; avidsinya-inexhaustable; sahasraa-thousands of; sambhavanti-come into existence. In this verse a appropriate example is given: the incarnations of the Personality of Godhead are compared to innumerable (sahasraa) rivulets (kuly) flowing from inexhaustible (avidsina) sources of water (sarasa). Text 5 atra ye 'vatras teu caia vieo jeya. r-kumra-nraddiv adhikrikeu jnabhakti-akty-avea, r-pthu-diu kriy-akty-vea, kecit tu svayam vea. te bhagavn avahm iti vacant. atra-in this connection; ye-those who; aa-partial; avatr-incarnations; teu-among them; ca-also; ea-one; viea-specific group; jeya-should be known; r-kumra-the four Kumras; nrada-Nrada Muni; diu-and others; adhikrikeu-devotees; jna-with transcendental knowledge; bhakti-and devotional service; akti-with the potencies; aavea-empowered incarnations; r-pthu-King Pthu; diu-and others; kriy-akti-with the potency to perform remarkable deeds; vea-invested; kecit-others; tu-also; svayampersonally; vea-entrance; tem-of them; bhagavn-the Personality of Godhead endowed with all powers and opulences; eva-certainly; aham-I am; iti-thus; vacant-the words of scripture. "Some of the incarnations mentioned in this list of rmad-Bhgavatam are living entities empowered with certain potencies of the Lord. The Four Kumras, Nrada, and others are empowered with transcendental knowledge and devotional service. King Pthu and others are specifically empowered with the potency to perform remarkable deeds (kriy-akti). Some of these listed incarnations are personal appearances on the Lord's part. This is confirmed in the Lord's own declaration: 53

"I am the Supreme Personality of Godhead, endowed with all powers and opulences."

Text 6 atha r-matsyadevdiu skd aatvam eva. tatra catva nma skd-bhagavattve 'py avyabhicri-tda-tad-icch-vt sarva-daivaikadeatayaivbhivyakta-akty-dikatvam iti jeyam. tathaivodahariyate- rmdi-mrtiu kal-niyamena tihan iti. atha-now; r-matsyadeva-of Lord Matsya; diu-and others; skt-directly; aatvamincarnations; eva-certainly; tatra-there; ca-also; aatvam-the state of being an incarnation; nma-certainly; skt-directly; bhagavattve-the state of being the Personality of Godhead; api-also; avyabhicri-without diminution; tda-like this; tat-His; icch-by the desire; vat-because of the control; sarva-all; daiva-the demigods; ekadeatay-by being in one place; iva-as it were; abhivyakta-manifested; akti-potency; dikatvam-beginning with; itithus; jeyam-should be understood; tath-in the same way; eva-certainly; udahariyate-may be quoted; rma-di-the incarnation of Lord Rma etc.; mrtiu-in different forms; kalniyamea-by the order of plenary portions; tihan-existing; iti-thus. Included in this list of incarnations are Lord Matsya and other direct incarnations of the Supreme Lord, who appears with all divine opulences and potencies. These direct incarnations of the Lord are described in the following verse of Brahma-sahit (5.39): "I worship Govinda the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rma, but who personally appears in His suprme original form as Lord Ka."* Sarva-samvdin Comment Text 1 avatrh iti-tatra caia viea ity atraitad ukta bhavati-bhavn khalu tridh prakate- 1. svaya-rpe; 2. tad-ektma-rpa; 3. vea-rpa ceti. tatra 1. ananypeka-rpa svayarpa; 2. svarpbhede 'pi tat-speka-rpdi tad-ektma-rpa; 3. jva-vievia vearpa. 2. tad-ektma-rpo 'pi dvi-vidh- 2a. tat-sama 2b. tad-aa ca. 3. veo 'pi tridha 3a. bhakti- 3b. -jna- 3c. kriy-akti-pradhnyena.

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avatra iti-in the verse beginning with the word "avatra"; tatra-there; ca-also; eaHe; viea-specific; iti-thus; atra-gere; etat-this; uktam-is described; bhavati-is; bhagavn-the Supreme Personality of Godhead; khalu-certainly; tridh-in three features; prakate-is manifest; svayam-rpa-personal form; tat-ektma-rpa-a form almost like His original form; vea-rpa-an empowered living entity; tatra-in this connection; ananyaapeka-rpa-not at all different from His original form; svayam-rpa-is known as "svayamrupa"; svarpa-abhede api-although not different from His original form; tat-speka-rpaadi-forms emanated from His original form; tat-eka-tma-rpa-known as "tad-ektmarpa"; jva-viea-avia-an empowered living entity; vea-rpa-kinown as "vea-rpa"; tat-eka-tma-rpa-the tadektma-rpa forms; api-also; dvi-vidh-in two features; tatsama-equal to the original form; tat-aa-an expansion of the original form; ca-also; vea-empowered incarnations; api-also; ; tridh-three varieties; bhakti-devotional service; jna-knowledge; kriya-activities; akti-with the potencies; pradhnyenaprincipally. The Supreme Personality of Godhead appears in three kinds of incarnations: 1. svayarpa, or His original form; 2. tad-ektma-rpa, or forms appearing slightly different from His original feature; and 3. vea-rpa, or individual living entities granted some extraordinary power by the Lord. The tad-ektma-rpa incarnations are of two kinds: 1. tat-sama, or those directly like the Lord's original form; and 2. tad-aa, or incarnations expanded from the Lord's form and manifesting only part of His qualities. The vea-rpa empowered living entities are divided into three categories, those empowered with: 1. pure devotional service, 2. transcendental knowledge, and 3. extraordinary prowess to perform remarkable deeds. Text 2 tatra svaya-rpo yath r-brahma-sahitym vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam tatra-in this connection; svayam-rpa-the svayam-rpa incarnation; yath-just as; brahma-sahitym-in the Brahma-sahit; vara-the controller; parama-supreme; ka-Lord Ka; sat-eternal existence; cit-absolute knowledge; nanda-absolute bliss; vigraha-whose form; andi-without beginning; di-the origin; govinda-Lord Govinda; sarva-kraa-kraam-the cause of all causes. The original svayam-rpa feature of the Supreme Lord is described in the Brahma-sahit (5.1):

55

"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 3 tat-samo yath tasyaiva paravyoma-ntha iti pratipatsyate; yath paravyomvaraa-sthas tasya vsudeva. tad-ao yath-tad paramavyomvaraa-stha sakaradi matsydi ca. vea ca tat-stha-nrada-catusana-ea-pthvdaya. tat-sama-"tat-sama"; yath-just as; tasya-of Him; eva-certainly; paravyoma-ntha-the Lord of Vaikuha; iti-thus; pratipatsyate-is understood; yath-just as; paravyoma-varaastha-remaining away from the Vaikuha world; tasya-of Him; vsudeva-Vsudeva; tataa-the tad-aa varaa-stha-remaining away from Vaikuha; sakaraa-dibeginning with Lord Sakaraa; matsya-di-beginning with Lord Matsya; ca-also; veaempowered incarnations; ca-and; tat-stha-remaining in the material world; nrada-Nrada Muni; catusana-the Four Kumras; ea-ea; pthu-Mahrja Pthu; daya-and others. Examples of the Lord's tat-sama incarnation are: 1. Nryaa, the Lord of Vaikuha, and 2. Lord Vsudeva, who appears within the material world. Examples of the Lord's tad-aa incarnations are: 1. Lord Sakaraa, and the many forms of the Lord expanded from Him, and 2. Lord Matsya, and many similar other incarnations. Examples of the vea incarnations are: 1. Nrada, who is empowered with pure devotional service, 2. the Four Kumras, who are empowered with transcendental knowledge, and 3. ea and Mahrja Pthu, who are empowered with extraordinary power to perform remarkable deeds. Text 4 sa ete svaya-rpdayo yadi viva-kryrtham aprv iva praka-bhavanti, tad avatra ucyante. te ca kadcit svayam eva praka-bhavanti; dvrntarena ca; dvram ca kadcit svarpam, bhaktdi-rpa ca bhavati. tatra ca svaya-rpa-tat-samau-parvasthau; antaratamya-kramena prbhava Text 5 tatra svaya-rpa ka. tat-sama-pryau- r-nsiha-rmau. vaibhava-rpau- krodahayagrvau. anye prbhava-prya. 56

tatra-there; svayam-rpa-"svayam-rpa"; ka-Ka; tat-sama-pryau-"tat-sama"; r-nsiha-rmau-Lord Nsiha and Lord Rmacandra; vaibhva-rpau-"vaibhava-rpa"; kroda-hayagrvau-Varha and Hayagrva; anye-others; prbhava-prya-principally prbhava-rpa forms. The Lord's original form (svayam-rpa) is r Ka. Examples of the Lord's tat-sama incarnations are Lord Nsiha and Lord Rmacandra. Examples of the Lord's vaibhava-rpa are Lord Varha and Lord Hayagrva. Most of the other incarnations are considered to be prbhava-rpa forms of the Lord. Text 6 te cvatr krya-bhedena tri-vidh-puruvatra, guvatr, llvatr ceti. tatrdya ubhaye-r-paramtma-sandarbhe darita, atyanta ca-sa eva prathama deva ity dintraiva prakranta. ete puna paca-vidh- dviparrdhvatr, kalpvatr, manvantarvatr, yugvatr, svecchamaya-samayvatrs ceti. tat-tad-adhikri-lltvt te ca kramea-purudaya, krodaayy-daya, yajdaya, ukldaya,r-ka-rmdaya ca. te-they; ca-also; avatr-incarnations; krya-of activities; bhedena-by differences; trividh-three types; purua-avatr-purua-incarnations; gua-avatr-incarnations of the modes of material nature; ll-avatr-pastime incarnations; ca-and; iti-thus; tatra-there; dya-the first; ubhaye-both; r-paramtma-sandarbhe-in the Paramtma-sandarbha; darita-described; atyanta-limitless; ca-also; sa eva prathamam deva-iti din-in the rmad-Bhgavatam, 1.3.6, quoted in Anuccheda 6; prakranta-powerful; ete-the y; punaagain; paca-vidh-of five types; dvaiparardha-avatr-incarnations remaining for the lifetime of Brahma; kalpa-avatr-incarnations remaining for a kalpa; manvantara-avatrincarnations remaining for the lifetime of Manu; yuga-avatr-incarnations appearing in each yuga; sva-icchmaya-samaya-avatr-incarnations who appear whenever They wish; ca-also; iti-thus; tat-tat-adhikri-lltvt-because of various pastimes; te-they; ca-also; kramea-one after another; purua-daya-the purua-incarnations and similar forms of the Supreme Lord; krodayi-daya-Krodakay-Viu and similar forms; yaja-dayaLord Yaja and others; ukla-daya-Lord ukla and others; r-ka-rma-daya caRma, Ka, and other forms. Because of Their different activities, the incarnations of the Lord are divided into three categories: 1. purua-avatras, 2. gua-avatras (incarnations in charge of the modes of material nature) and 3. ll-avatras (pastime-incarnations). These incarnations of the Lord have been elaborately described both in the Paramtma-sandarbha (2.18), and in the verses of rmad-Bhgavatam (1.3.6-28) already quoted in the first portion of this Ka-sandarbha. These incarnations of the Lord are futher divided into five categories: 1. dvaiparrdhaavatra (incarnations who appear in each lifetime of Brahm), 2. kalpa-avatra (incarnations who appear in each kalpa), 3. manvantara-avatra (incarnations who appear in the reign of 57

the Manus), 4. yuga-avatra (incarnations who appear in each yuga), and 5. svecchamayasamaya-avatra (incarnations who appear whenever They wish). Examples of these kinds of incarnations follow: 1. The purua-avatras are dvaiparrdhaavatras, 2. Lord Krodakay Viu and similar incarnations are kalpa-avatras, 3. Lord Yaja and similar incarnations are manvantara-avatras, 4. Lord ukla and similar other incarnations are yuga-avatras, and 5. Lord r Ka, Lord Balarma, and other forms of the Lord are svecchamaya-samaya-avatras. Text 7 eu manvantartavr ca- yaja-vibhu-satyasena-hari-vaikuhjita-vmana-srvabhaumarabha-vivaksena-dharmasetu-sudhma-yogevara-bhadbhnava kramea caturdaa. abho 'yam ayumat-putra, nbhi-putrs tv any. esu yaja prya vea- tasya pthupada-graha-ravat. hari-vaikuha-vmans tu parvasthopam vaibhavastha; tadatvena varant. anye prya prbhavvastha, nti-varant. eu-among them; manvanata-avatr-the manvantara incarnations; ca-also; yaja-Yaja; vibhu-Vibhu; satyasena-Satyasena; hari-Hari; vaikuha-Vaikuha; ajita-Ajita; vmanaVmana; srvabhauma-Srvabhauma; abha-abha; vivaksena-Vivaksena; dharmasetuDharmasetu; sudhma-Sudhma; yogevara-Yogevara; bhadbhnava-and Bhadbhnu; kramea-caturdaa-fourteen; abha-abha; ayam-this; ayumat-putra-the son of Ayumat; nbhi-putra-the son of Nbhi; tu-but; anya-another; eu-among them; yajaYaja; prya-principally; vea-an empowered living entity; tasya-of him; pthu-many; pada-words; grha-accepting; ravat-from hearing; hari-Hari; vaikuha-Vaikuha; vman-Vmaa; tu-but; parvasth-upama-almost like the most powerful incarnations; vaibhavastha-vaibhava-rpa forms of the Lord; tadatvena-like Them; varant-because of the description; anye-others; prya-principally; prbhavavastha-prbhava-rpa forms of the Lord; na-not; ati-from the elaborate; varant-description. A list of the manvantara-avatras follows: 1. Yaja, 2. Vibhu, 3. Satyasena, 4. Hari, 5. Vaikuha, 6. Ajita, 7. Vmana, 8. Srvabhauma, 9. abha, 10. Vivaksena, 11. Dharmasetu, 12. Sudhm, 13. Yogevara, and 14. Bhadbhnu. The abha mentioned here is the son of Ayumat. The abha who is the son of Mahrja Nbhi is a different person. Lord Yaja is an empowered living entity (vea-rpa). This is confirmed by ample evidence in the Vedic literature. The Vedic literature states that Lord Hari, Lord Vaikuha, and Lord Vmana, are vaibhava forms of the Lord. Most of the other incarnations in this list are prbhava-rpa forms of the Lord, although there is not a very elaborate description of Their status. Text 8 atha yugvatr ukla-rakta-yma-k. 58

atha-now; yugvatr-the yugvatras; ukla-Lord ukla; rakta-Lord Rakta; yamayama; k-and Ka. The yuga-avatras are: 1. ukla, 2. Rakta, 3. yma, and 4. Ka.

Text 9 atra purua-bhedn brahmdin cvirbhva-samayo brahma-kalpa-pravtte prvam eva. catusana-nrada-varha-matsya-yaja-nara-nryaa-kapila-datta-haya/ ira-hasapnigarbha-rabhadeva-pthn svayambhuve; varha-matsyayo puna ckuye ca; nsiha-krma-dhanvntari-mohinn ckue; krma kalpdv api; dhanvantarir vaivasvate 'pi; vmana-bhrgava-rghavendra-dvaipyana-rma-ka-buddha-kalkn vaivasvate; manvantara-yugvatr tad tadaiva jeya. atra-in this connection; purua-bhednm-of the purua-incarnations; brahma-of Brahm; dnm-and others; ca-and; virbhv-of appearance; samaya-time; brhma-kalpa-of the Brahma-kalpa; pravtte-the beginning; prvam-before; eva-certainly; catusana-the Four Kumras; nrada-Nrada; varha-Varha; matsya-Matsya; yaja-Yaja; nara-nryaaNara-Nrya/ba is; kapila-Kapila; datta-Datttreya; hayara-Hayagrva; hasa-Hasa; pnigarbha-Pnigarbha; abhadeva-abhadeva; pthnm-Pthu; svyambhuva-in the reign of Svyambhuva Manu; varha-matsayo-of Varha and Matsya; puna-again; ckuye-in the reign of Ckua Manu; ca-also; nsiha-Nsiha; krma-Krma; dhanvantari-Dhanvantari; mohinnm-and Mohin-dev; ckue-in the reign of Ckua Manu; krma-Kurma; kalpa-of the kalpa; dau-in the beginning; api-also; dhanvantariDhanvantari; vaivasvate-in the reign of Vaivasvata Manu; api-also; vmana-Vmana; bhrgava-Paraurma; rghava-indra-Lord Rmacandra; dvaipyana-Vysadeva; rmaBalarma; ka-Ka; buddha-Buddha; kalkinm-and Kalki; vaivasvate-in the reign of Vaivasvata Manu; manvantara-yuga-avatrm-of the manvantara and yugvatras; tad tad-at these time periods; eva-certainly; jeya-may be known. The purua-avatras appear before the birth of Brahm and the other living entities. The Four Kumras, Nrada, Varha, Matsya, Yaja, Nara-Nryaa is, Kapila, Datttreya, Hayagrva, Hasa, Pnigarbha, abhadeva, and Pthu appear during the reign of Svyambhuva Manu. Varha and Matsya appear in both the Svyambhuva and Ckua periods. Nsiha, Krma, and Mohin-dev appear in the reign of Ckua Manu. Krma appears in the beginning of the kalpa, and Dhanvantari appears in both the Ckua and Vaivasvata milleniums. Vmana, Paraurma, Rmacandra, Vysadeva, Balarma, Ka, Buddha and Kalki appear in the reign of Vaivasvata Manu. This is the schedule of the Manvantara-avatras and yuga-avatras. Anuccheda 27 59

Text 1 atha vibhtr ha ayo manavo dev manu-putr mahaujasa kal sarve harer eva saprajpataya smt atha-now; vibhuti-the potencies; aha-he describes; aya-all the sages; manava-all the Manus; dev-all the demigods; manu-putr-all the descendants of Manu; mah-ojasavery powerful; kal-portion of the plenary portion; sarve-all collectively; hare-of the Lord; eva-certainly; sa-prajpataya-along with the Prajpatis; smt-are known. Sta Gosvm now describes the potencies of the Lord (rmad-Bhgavatam 1.3.27): "All the is, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajpatis."* Text 2 kal vibhtaya. alpa-akte prakd vibhtitvam. mah-aktas tv veatvam iti bheda. kal-the word "kal"; vibhtaya-means "potencies"; alpa-little; akte-because of potency; prakt-because of manifestation; vibhtitvam-the state of being vibhti; mahakte-because of great potency; tu-but; veatvam-the status of vea; iti-thus; bheda-the distinction. The word "kal" in this verse means "potencies" (vibhti). Those comparatively less powerful are called vibhti, and those more powerful are called vea incarnations. Anuccheda 28 tad eva paramtmna sgam eva nirdhrya proktnuvda-prvaka r-bhagvantam apy krea nirdhrayati ete ca-kal pusa kas tu bhagavn svayam iti. tat-therefore; evam-in this way; paramtmnam-Lord Paramtm; sa-along with; agamHis expansions; eva-certainly; nirdhrya-having specifically described; prokta-spoken; 60

anuvda-repeatedly said; prvakam-previously; r-bhagavantam-Lord Bhagavn; api-also; krea-with His form; nirdhrayati-specifically describes; ete-all these; ca-and; aaplenary portions; kal-portions of the plenary portions; pusa-of the Suprme; kaLord Ka; tu-but; bhagavn-the Personality of Godhead; svayam-in person; iti-thus. After concluding the description of the various expansions of Lord Paramtm, and His various potencies, Sta Gosvm proceeds to describe the original form (Bhagavn) of the Personality of Godhead in the next verse of rmad-Bhgavatam (1.3.28): "All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the original Personality of Godhead."* Text 2 ete prvokta. ca-abdnukta ca, prathamam uddiasya pusa puruasya aa-kal. ete-all these; prva-previously; ukta-described; ca-abda-by the word "ca"; anuktathose not described; ca-also; prathamam-at first; uddiasya-of the described; pusa-of the purua incarnation; puruasya-of the purua incarnations; aa-plenary portions; kal-portions of the plenary portions. In this verse the word "ete" (all these) refers to the incarnations previously described in this chapter of rmad-Bhgavatam. The word "ca" (and) is meant to include all the incarnations not mentioned in this list. The word pusa" means "of the Supreme Personality of Godhead who expands as the purua-incarnations" and the words aakal" mean "plenary portions and portions of the plenary portions". Text 3 kecid a svayam eva a skd-aatvenatvena ca dvi-vidh; kecid aviatvad a; kecit tu kal vibhtaya. kecit-some; a-expansions; svayam-personally; eva-certainly; a-incarnations; skt-directly; aatvena-by the status of incarnation; aa-aatvena-by the status of a portion of the plenary portion of the Lord; ca-also; dvi-vidh-two kinds of incarnation; kecit-some; aa-by a portion of the Lord; viatvt-because of the entrance; a-are incarnations; kecit-and others; tu-also; kal vibhtaya-are the Lord's potencies. In this way the incarnations of the Lord may be grouped into two categories. Some are plenary portions of the Lord and others are portions of the plenary portions of the Lord. In addition to these there are empowered living entities (vea incarnations) and incarnations of the Lord's potencies (kal).

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Text 4 iha ye viatitamvatratvena kathit, sa kas tu bhagavn, puruasypy avatr yo bhagavn sa ea evety artha. iha-in this connection; ye-those who; viatitama-twenty; avatratvena-by manifesting as incarnations; kathit-described; sa-He; ka tu bhagavn svayam-but Lord r Ka is the original Personality of Godhead; puruasya-of the purua incarnation; api-even; avatrthe source of incarnation; ya-who; bhagavn-Lord Bhagavn; sa ea-that person; evacertainly; iti-thus; artha-the meaning. Someone may protest: Ka has already been described as the twentieth in the list of incarnations. For this reason, when Sta Gosvm says "Kas to bhagavn" the intention is that Bhagavn refers to Lord Vsudeva, the origin of the purua incarnation. Text 5 atra anuvdam anuktvaiva na vidheyam udrayet iti vacant kasyaiva bhagavattvalakao dharma sdhyate, na tu bhagavata katvam ity ytam. atra-in this connection; anuvdam-the subject; anuktv-not stating; eva-certainly; nanot; vidheyam-the predicate; udrayet-one should speak; iti-thus; vacant-from the scriptures; kasya-of Ka; eva-certainly; bhagavattva-status of the original Personality of Godhead; lakaa-characteristic; dharma-nature; sdhyate-is conclusively demonstrated; na-not; tu-but; bhagavata-of Bhagavn; katvam-the state of being Ka; iti-thus; ytam-is attained. To this objection we reply: The following grammatical rule is found in the Ekda-tattva: "One should not state a predicate before its subject." Therefore it cannot be avoided that in this sentence Ka is the subject and Bhagavn is the pedicate. By word-jugglery no one can change the clear meaning of this verse: that Ka is the original form of the Personality of Godhead (Bhagavn), and no one can say that Lord Vsudeva assumed the form of Ka. In this way this verse clearly demonstrates that Ka is the original form of the Supreme Personality of Godhead, and not merely a form expanded from Vsudeva. Text 6

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tata ca r-kasyaiva bhagavattva-lakaa-dharmitve siddhe mlvatritvam eva sidhyati, na tu tata prdurbhtatvam. etad eva vyanakti- svayam iti. tatra ca svayam eva bhagavn, na tu bhagavata prdurbhtatay, na tu v bhagavattdhyasenety artha. tata-therefore; ca-also; r-kaya-of Lord Ka; eva-certainly; bhagavattva-the status of the original form of the Personality of Godhead; lakaa-characteristic; dharmitve-nature; siddhe-perfect; mla-avatritvam-the status as the origin of all incarnations; eva-certainly; sidhyati-is conclusively demonstrated; na-not; tu-but; tata-from Him; prdurbhtatvamexpansion; etat-this; eva-certainly; vyanakti-is manifested; svayam-by the word "svayam"; iti-thus; tatra-in this connection; ca-also; svayam-in person; eva-certainly; bhagavn-the Personality of Godhead; na-not; tu-but; bhagavata-from the original Personality of Godhead; prdurbhtatay-as an expansion; na-not; tu-but; va-or; bhagavatta-the status of the original Personality of Godhead; adhysena-by false attribution; iti-thus; artha-the meaning. This verse conclusively proves that Ka is the original Personality of Godhead and the source of all the incarnations, and not simply an expansion of Viu. This is emphasized by the use of the word "svayam" (in person). Ka is the original Godhead in person, He is not merely an expansion of the original Godhead, and the status of the original Godhead is not falsely attributed to Him. Text 7 na cvatra-prakarae 'pi pahita iti saaya; paurvparye prva-daurbalya praktivat iti nyyena. na-not; ca-also; avatra-of incarnations; prakarae-in the description; api-even; pahita-mentioned; iti-thus; saaya-doubt; prva-in the beginning; aparye-and in the end; prva-the beginning; daurbalyam-weakness; praktivt-by nature; iti-thus; nyyenaby the example. Someone may object: Has not Ka already been mentioned in the list of incarnations of Godhead? To this I reply: The rules of literary composition state: "More significant facts, and facts meant to be emphasized should be placed at the end of a composition, for the final parts of a composition are naturally considered more important by the reader." Therefore, because the statement "Ka is the original Personality of Godhead" is placed at the end of the list of incarnations, that is to be stressed more than the fact that He is also included in that list.

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Text 8 yathgniome- yady udgt vicchidyd akakiena yajate, yadi pratihart sarvasvadakiena iti rute. yath-just as; agniome-in the prayers for the agnioma sacrifice; yadi-if; udgt-the Udgt priest; vicchidyt-may interrupt; adakiena-without remuneration; yajate-performs the sacrifice; yadi-if; pratihart-his assistant, the Pratihart priest; sarvasv-everything; dakiena-in remuneration; iti-thus; rute-from the ruti. In the description of the Agnioma sacrifice, the ruti-stra explains: "If the Udgt priest leaves prematurely and does not complete the sacrifice, he becomes ineligible to receive the priestly remuneration. If his assistant, the Pratihart priest, then completes the sacrifice, that assistant becomes then entitled to receive all the priestly rewards." This is another example of the great significance of the final statement or the final activity. Text 9 tayo ca kadcid dvayor api vicchede prpte viruddhayo pryacittayo samuccaysambhave ca param eva pryacitta siddhntita tdvad ihpti. tayo-of the two; ca-also; kadcit-at a certain time; dvayo-of the two; api-also; vicchede-when the difference; prpte-is attained; viruddhayo-of opposing; pryacittayomethods of atonement; samuccaya-of reconciliation; sambhave-in the lack; ca-also; paramlast; eva-certainly; pryacittam-method of atonement; siddhntitam-should be considered conclusive; tadvat-in that way; iha-in this; api-also; iti-thus. When two contradictory methods of atonement are prescribed in the scriptures, and the difference between them cannot be reconciled by learned scholars, the atonement mentioned last is always considered to overrule what was stated previously and is taken as the final conclusion. In the same way, the inclusion of Ka in the list of incarnations is overruled by the statement that appears at the conclusion of the description of the incarnations: that Ka is the original Personality of Godhead. Text 10 athav kas tu iti ruty prakaraasya bdht, yath akara-arraka-bhye rutydibalyastvc ca na bdha iti stre, te haite vidycita eva iti ruti, mana-cid-dnm

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agnn prakaraa-prpta kriynupravea-lakaam asvtantrya badhitv vidycittvenaiva svtantrya sthpayati tadvad ihpti. athav-or; ka tu-the phrase "Kas tu"; iti-thus; ruty-by the ruti-stra; prakaraasya-of the description; bdht-because of contradiction; yath-just as; akara-of akarcrya; arraka-bhye-in the commentary on the Vednta-stra; ruti-of the rutistra; di-balystvt-because of superiority of evidence; ca-also; na-no; bdhacontradiction; iti-thus; stre-in the stra; te-they; ha-certainly; ete-they; vidy-cita-full of transcendental knowledge; eva-certainly; iti-thus; ruti-the ruti-stra; mana-citdnm-beginning with the words "manacid"; agnnm-of Agnideva; prakaraa-prptamthe description; kriy-anupravea-lakaam-in the description of the activities; asvtantryam-lack of independence; badhitv-having refuted; vidy-cittvena-because of transcendental knowledge; eva-certainly; svtantryam-independence; sthpayati-establishes; tadvat-to that extent; iha-here; api-also; iti-thus. Someone may object: Your Pura may say that Ka is the original form of the Personality of Godhead, but this conception of God is contradicted by the ultimate scriptural authority: the ruti-stra. The actual authority is the ruti, as confirmed in Vednta-stra, which, eloquently explained by akarcrya in rraka-bhya, says (Vednta-stra 3.3.50) : ruty-dibalyastvc ca na bdha "There is no fault in this statement because the ruti is the most significant and conclusive evidence." To this I reply: The ruti-stra does not contradict the Bhgavatam's explanation that Ka is the Original Suprme Personality of Godhead. The ruti clearly explains: "The Supreme Personality of Godhead is full of all transcendental knowledge." The passage in the Vjasaney-sahit that begins with the phrase "manacit" and that recounts the story of Agnideva clearly refutes the misconception that the Supreme Godhead is not independent, and clearly explains that because the Godhead is full of all knowledge, He must threfore also be supremely independent, and free to do whatever He likes. The ruti does not deny that Ka is the Original Supreme Personality of Godhead, but rather, by describing the Lord's supreme independence, supports it. Text 11 ata etat prakarae 'py anyatra kvacid api bhagavac-chabdam aktv tatraiva bhagavn aharad bharam/ ity anena ktav. tata csyvatreu gaan tu svaya bhagavn apy asau svarpastha eva nija-parijana-vndnm nanda-viea-cmatkraya kim api mdhurya nijajanmdi-llay puan kadcit sakala-loka-dyo bhavatty apekayaivety ytam.

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ata-therefore; etat-this; prakarae-in the description; api-although; anyatra-in another place; kvacit-sometimes; api-although; bhagavat-abdam-the word "bhagavn"; aktv-not saying; tatra-there; eva-certainly; bhagavn-the Personality of Godhead; aharat-removed; bharam-burden; iti-thus; anena-by this; ktavn-He did; tata-from this; ca-also; asya-of Him; avatreu-among the incarnations; gaana-counting; tu-but; svayam-in person; bhagavn-the original Personality of Godhead; api-also; asau-He; svarpastha-in His original form; eva-certainly; nija-own; parijana-vndnm-of associates; nandatranscendental bliss; viea-specific; cmatkraya-for the wonder; kim api-indescribable; mdhuryam-sweetness; nija-own; janma-di-beginning with His appearance; llay-by His pastimes; puan-increasing; kadcit-sometimes; sakala-all; loka-by the residents of the earth; dya-visible; bhavati-became; iti-thus; apekay-for this purpose; eva-certainly; iti-thus; ytam-arrived. Although Ka is sometimes not specifically declared the original Personality of Godhead, when Ka is counted in this (Bhgavatam, 1st Canto, 3rd Chapter) list of incarnations, He is declared the original Godhead in the phrase "bhagavn aharad bharam (The original Personality of Godhead then removed the burden of the world)". Therefore, even though counted in the list of incarnations, Ka is the original Personality of Godhead who, to fill His associates with bliss and wonder, and to expand the sweetness of His birth and other pastimes, sometimes comes to this world and is seen by all. Text 12 yathokta brahma-sahitym rmdi-mrtiu kal-niyamena tihan nnvatram akarod bhuvaneu kintu ka svaya samabhavat parama pumn yo govindam di-purua tam aha bhajmi yath-as; uktam-described; brahma-sahitym-in the Brahma-sahit; rma-di-the incarnation of Lord Rma, etc.; mrtiu-in different forms; kal-niyamena-by the order of plenary portions; tihan-existing; nn-various; avatram-incarnations; akarot-executed; bhuvaneu-within the worlds; kintu-but; ka-Lord Ka; svayam-personally; samabhavat-appeared; parama-the supreme; pumn-person; ya-who; govindam-unto Lord Govinda; di-puruam-the original person; tam-unto Him; aham-I; bhajmi-offer obeisances. This is confirmed in Brahma-sahit (5.50): "I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rma, but who personally appears in His supreme original form as Lord Ka."*

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Text 13 avatr ca prkta-vaibhve 'vataraam iti jeyam. r-ka-shacaryea r-rmasypi puruatvtyayo jeya. atra tu-abdo 'a-kalbhya pua ca sakd bhagavato vailakaya bodhayati. avatr-incarnations; ca-and; prkta-vaibhave-in the material world; avataraamdescent; iti-thus; jeyam-known; r-ka-of r Ka; shacaryea-by the state of being the intimate companion; r-rmasya-of Lord Balarma; api-also; purua-of the Purua incarnation; aatva-the state of being a partial expansion; atyaya-negation; jeya-known; atra-gere; tu-abda-the word "tu"; aa-kalbhya-to the parts and parts of the parts; pusa-of the purua incarnation; ca-and; sakt-in the presence; bhagavata-of the Supreme Personality of Godhead (Bhagavn); vailakayam-difference; bodhayati-teaches. The word incarnation is defined: "The descent of the Supreme Personality of Godhead into the material world". Because Lod Balarma is Lord Ka's constant intimate companion, therefore Lord Balarma cannot be an expansion of the purua-incarnation, but He must be a direct expansion of Lord Ka. By using the word "tu" (but), Lord Ka is clearly distinguished from the "aa-kal" (plenary portions and parts of the plenary portions of the purua-incarnation). Lord Ka is not another expansion of the purua-incarnation. Text 14 yad v, anena tu-abdena svadhra rutir iya pratyate. tata svadhra rutir balavat iti nyyena rutyeva rutam apy anye mah-nryadn svayabhagavattva gu-bhtam padyate. yad v-furthermore; anena-by this; tu-abdena-word "tu"; sa-avadhra-with emphasis; ruti-text; iyam-this; pratyate-is established; tata-from that; sa-avadhra-with emphasis; ruti-the text; balavat-is strengthened; iti-thus; hyyena-by the statement; ruty-by the text; iva-as it were; rutam-heard; api-even; anyem-of others; mahnryaa-dnm-of Lord Nryaa and other expansions of the Personality of Godhead; svayam-bhagavattvam-the state of being the original Personality of Godhead; gu-bhtammade unimportant; padyate-is. The word "tu" may also be used simply to emphasize a statement, and may mean "certainly" or "indeed". (This is confirmed in the statement "svadhra rutir balavat" (The word tu is used for emphasis). Taken in this way, the word "Tu" emphasizes that only Ka is the Original form of the Personality of Godhead, Nryaa or any of the other secondary expansions of the Lord, are not the original form of the Lord.

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Text 15 evam pua iti bhagavn iti ca prathamam upakramoddiasya tasya abda-dvayasya tatsahodarea tenaiva abdena ca pratinirdeattv eva khalv etv iti smarayati. uddeapratinirdeayo prattisthagitat-niranya vidvadbhir eka eva abda prayujyate tat-samavaro v; yath jyotiomdhikarae vasante vasante ca jyoti yajeta ity atra jyoti-abdo jyotioma-viaye bhavati. evam-in this way; pusa-of the purua incarnation; iti-thus; bhagavn-the Original Personality of Godhead; iti-thus; ca-also; prathamam-in the beginning; upakramauddiasya-of the statement; tasya-that; abda-of the words; dvayasya-of the pair; tat-His; sahodarea-with the brother (Lord Balarma); tena-with Him; eva-certainly; abdena-by the word; ca-also; pratinirdeattau-the two repetitions; eva-certainly; khalu-indeed; etau-the two; iti-thus; smarayeti-causes to remember; uddea-of the first statement; pratinirdeayoand of the repetition; pratti-of the conclusion; sthagitat-hidden meaning; niranya-for refuting; vidvadbhi-by the learned; eka-one; eva-certainly; abda-word; prayujyate-is uded; tat-sama-vara-spelled in the same way; v-also; yath-just as; jyotiomaadhikarae-in the connection with the Jyotioma sacrifice; vasante vasante-every spring; caalso; jyotia-with the Jyotioma ceremony; yajeta-one should offer sacrifice; iti-thus; atrahere; jyoti-abda-the word "jyoti"; jyotioma-viaye-in connection with the Jyotioma sacrifice; bhavati-is. The words "pua" (the purua-incarnations) and "bhagavn" (the Original Personality of Godhead) are also used in this chapter of rmad-Bhgavatam (Canto One, Chapter Three), in the first verse (jaghe paurua rpa bhagavn mahad-dibhi), and in verse 23, where the Lord is described with His brother (rma-kv it bhuvo bhagavn aharad bharam). To refute any agrument by the learned that it should be interpreted to have a different, hidden meaning, the word bhagavn" is used twice in this chapter. This is so just as the word jyoti is repeated in the chapter describing the jyotioma-yaja (vasante vasante ca jyoti yajeta: every spring one should offer a jyotioma-yaja). Text 16 atra tattvavda-guravas tu "ca-abda-sthne sva-abdam pahitvaivam ckate- ete prokt avatr mla-rp svayam eva. ki svarpa? sva-kal, na tu jvavad vibhinna. atra-in this connection; tattvavda-the followers of rpada Madhvcrya; gurava-the spiritual masters; tu-but; ca-also; abda-sthne-in place of the word; sva-"sva" (own); abdam-the word; pahitv-reading; evam-in the following way; cakate-declare; ete-these; prokt-mentioned; avatr-incarnations; mula-rp-the origin; svayam-in person; evacertainly; kim-what are; svarpa-His own forms; sva-own; aa-plenary portions; kaland portions of the plenary portions; na-not; tu-but; jvavat-as the individual living entities; vibhinnaa-eternally distinct parts. 68

The tattvavda-gurus accept a different reading of this verse, replacing the word "ca" (and) with the word "sva" (own). They say: "The word `ete' in this verse refers to the incarnations of the Lord and the word `bhagavn svayam' refers to the Lord Himself, whose form is the origin of the incarnations. What is the Lord's form? His forms are mentioned in the words sva-kal (The incarnations, which are His own plenary portions and portions of the portions, are His forms). His forms are not vibhinna (separated parts), as are the jvas."

Text 17 yath varhe svsa ctha vibhinnaa iti dvedha iyate aino yat tu smrthya yat svarpa yath sthiti sva-Personal expansions; ca-also; atha-now; vibhinnaa-separate expansions; itithus; dvedha-two; aa-expansions; iyate-are distinguished; aina-of the source of all expansions; yat-which; tu-also; smarthyam-ability; yat-which; svarpam-own from; yath-just as; sthiti-status. This is confirmed in the Varha Pura: "The two kinds of expansions from the Supreme Personality of Godhead are: 1. sva (personal expansions) and 2. vibhinna (separate persons). The sva expansions are unlimitedly powerful. Their form and personality are the same as the Supreme Personality of Godhead Himself. Text 18 tad eva nnumtro 'pi bheda svina kvacit vibhinno 'lpa-akti syt kicit smrthya-mtra-yuk tat-therefore; eva-certainly; na-not; anumtra-comparison; api-although; bhedadifference; sva-of the personal expansions; aina-and the Original Personality of Godhead; kvacit-at all; vibhinna-the separate expansions; alpa-small; akti-power; syt-is; kicit-somewhat; smarthya-mtra-yuk-with power. 69

"There is not the slightest difference between the sva expansions and the Original Personality of Godhead. The vibhinna expansions are very weak in comparison to Them." Text 19 atrocyate anm ai-smrthydika tad-aikyenaiva mantavyam. tac ca yathvidsina ity dau tasykayatvena tsm akayatva yath tdvat, aitvnupapatter eva. tath ca r-vsudevniruddhayo sarvath saye prasakte kadcid aniruddhepi rvsudevasyvirbhvan prasajjyeta. tac ca ruta-vipartam ity asad eva. tasmd asty evvaaryavatrayos tratamyam. atra-in this connection; ucyate-it is said; anm-of the expansions; ai-of the source of the incarnations; smarthya-power; dikam-etc.; tat-with Him; aikyena-with equality; eva-certainly; mantavyam-should be considered; tat-therefore; ca-also; yathvidsina iti dau-in the verse beginning "yathvidsina"; tasya-of Him; akayatvena-with eternity; tsm-of them; akayatvam-eternity; yath-just as; tadvat-in the same way; aa-aitva-of the stte of the incarnations or the source of the incarnations; anupapatte-of the state of being inapplicable; eva-certainly; tath-in the same way; ca-also; r-vsudeva-of Lord Vsudeva; aniruddhayo-and Lord Aniruddha; sarvath-always; smye-in equality; prasakte-devoted; kadcit-sometimes; aniruddhena-by Lord Aniruddha; api-also; rvsudevasya-of Lord Vsudeva; virbhvana-the appearance; prasajjyeta-is aspired for; tatthat; ca-also; ruta-viparta-contradicting the Vedic literatures; iti-thus; asat-false; evacertainly; tasmt-therefore; asti-there is; eva-certainly; avatri-of the source of the incarnation; avatrayo-and of the incarnation; tratamyam-gradations of higher and lower. Here it is said that both the Original Personality of Godhead and His expansions (aas) are equally powerful. In the phrase "yathvidsina kuly sarasa syu sahasraa" (The incarnations of the Lord are innumerable like rivulets flowing from inexaustible sources of water) (1.3.26) it may be understood that, because the Lord and His expansions share the same nature, as the original Supreme Personality of Godhead is eternal, so His expansions are also eternal. Although Lord Vsudeva and Lord Aniruddha are equal in all respects, Lord Aniruddha sometimes devotedly meditates on Lord Vsudeva. To argue that this is cotradicted by the ruti-stra is wrong. For the Supreme Lord, who is the source of all incarnations, and for all His expansions, there are gradations of higher and lower. Text 20 ata eva ttyasyame snam urvy bhagavantam dya sakaraa devam akuha-sattvam vivitsavs tattvam ata parasya 70

kumra-mukhy munayo 'nvapcchan svam eva dhiya bahu mnayanta yad vsudevbhidham mananti atah eva-therefore; ttyasya-of the Third Canto; aame-in the Eighth Chapter; snamseated; urvym-in the bottom of the universe; bhagavantam-unto the Lord; dyam-the original; sakaraam-sakaraa; devam-the Personality of Godhead; akuha-sattvamundeterred knowledge; vivitsava-being inquisitive to know; tattvam ata-truth like this; parasya-regarding the Supreme Personality of Godhead; kumra-the boy-saint; mukhyheaded by; munaya-great sages; anvapcchan-inquired like this; svam-Himself; eva-thus; dhiyam-situated; bahu-greatly; mnayantam-esteemed; yat-that which; vsudeva-Lord Vsudeva; abhidham-by the name; mananti-acknowledge. This is confirmed in rmad-Bhgavatam (3.8.3-4): "Some time ago, being inquisitive to know, Sanat-kumra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vsudeva, the Supreme, from Lord Sakaraa, who is seated at the bottom of the universe. At that time Lord Sakaraa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vsudeva."* Text 21 ity dau vsudevasya sakarad api paratva ryate. yat tu te tath vykhynam tatra kas tu ity anarthaka syt, bhagavn svayam ity anenaivbhipreta-siddhe. iti-thus; dau-beginning; vsudevasya-of Lord Vsudeva; sakarat-from Lord Sakaraa; api-even; paratvam-superiority; ryate-is heard; yat-which; tu-also; tem-of them; tath-in that way; vykhynam-explanation; tatra-in that connection; ka-Lord r Ka; tu-but; iti-thus; anarthakam-without meaning; syt-is; bhagavn-the Original Personality of Godhead; svayam-in person; iti-thus; anena-by this; eva-certainly; abhipreta-intented meaning; siddhe-because of the perfection. This verse clearly states that Lord Vsudeva is superior to Lord Sakaraa. These gradations of higher and lower do not refer to Ka. The phrase kas tu (but Ka) separates Him from them. Ka is then declared to be "bhagavn svayam" (the original Supreme Personality of Godhead). Text 22 ki ca, tai svayam eva praksdivn naivam para iti stre sphuam ai-bhedo drita. 71

kim ca-furthermore; tai-by them; svayam-in person; eva-certainly; praka-of manifestations; di-original source; vat-like; na-not; evam-in this way; para-superior; itithus; stre-in the Vednta-stra; sphuam-clearly; aa-of the expansions; ai-of the Original Personality of Godhead, the source of all expansions; bheda-the difference; darita-is observed. This is also confirmed in Vednta-stra (2.3.45): "No one is superior to the Original Personality of Godhead, from whom everything has expanded." In this stra the difference between the Original Personality of Godhead and His expansions is clearly shown. Text 23 aatve 'pi na matsydi-rp para eva-vidho jva-sda.-yath tejo-'asyaiva sryasya khadyotasya ca naika-prakratety-din. tasmt sthite bhede sdhv eva vykhyta kas tu bhagavn svayam iti. aatve-in the matter of being an expansion; api-even; na-not; matsya-di-rp-manifest in many transcendental forms such as the forms of Lord Matsya, Lord Varha, etc.; parasuperior; evam-vidha-in this way; jva-the individual living entities (vibhinna expansions); sda-like; yath-just as; teja-of effulgence; aasya-of a small particle; eva-certainly; sryasya-of the sun; khadyotasya-of a glowworm; ca-and; na-not; eka-one; prakrat-type; iti-thus; din-beginning; tasmttherefore; sthite bhede-in considering the distinction; sdhu-nicely; vykhytam-described; ka tu bhagavn svayam iti-"Ka is the Original Personality of Godhead". As the splendid sun is not like the tiny fireflies, so the sva expansions, such as Lord Matsya, are not like the jvas. This difference is clearly enunciated in the statement "Kas tu bhagavn svayam" (Lord r Ka is the Original Personality of Godhead). Text 24 indrri iti padyrdha tv atra nanv eti, tu-abdena vkyasya bhedant, tac ca tvataivkka-pariprte. eka-vkyatve tu ca-abda ekkriyata. tata ca indrri ity atrrtht ta eva prvokta eva mdayanti ity yti. r-sta. indra-ari-the enemies of Indra; iti-thus; padya-of the verse; ardham-half; tu-but; atrahere; na-not; anveti-follows; tu-abdena-by the word "tu"; vkyasya-of the statement; bhedant-because of difference; tat-therefore; ca-also; tvat-to that extent; eva-certainly; 72

akka-pariprte-because all His desires are automatically fulfilled; eka-vkyatve-as one statement; tu-the word "tu"; ca-abdena-and the word "ca"; ekkriyate-become as if one word; tata-then; ca-also; indrri-the enemies of Indra; iti-thus; atra-here; artht-from the meaning; te-they; eva-certainly; mdayanti-crush; iti-thus; yti-goes; r-sta-r Sta Gosvm. The word "indrri" begins the second half of this verse (1.3.28). Because the word "tu" here divides the sentence, and because the Lord's desires are always fulfilled, the meaning of this verse is affirmed. The word "tu" has the same meaning as the word "ca". The phrase beginning with "indrri" is followed by the phrase beginning mdayanti". This verse is spoken by r Sta Gosvm. Anuccheda 29 Text 1 tad eva r-ko bhagavn, puruas tu sarvntarymitvt paramtmeti nirdhritam. tat-therefore; evam-in this way; r-ka-r Ka; bhagavn-the Original Personality of Godhead; purua-the Purua incarnations; tu-but; sarv-antarymitvt-because they are all-pervading; paramtm-are known as the Supersoul; nirdhritam-concluded. In this way r Ka is the Original Personality of Godhead (Bhagavn). Because He is allpervading, the Purua-incarnation is known as the Paramtm (Supersoul). Text 2 tatrakyate, nanv idam ekam asitva-pratipdaka vkyam asatv-pratipdakabahuvkya-virodhe gua-vda syt. tatra-in this connection; akyate-it may be doubted; nanu-is it not so; idam-this; ekam-one; aitva-the source of all incarnations; pratipdakam-demonstrating; vkyamstatement; aatva-as an expanded incarnation; bahu-many; vkya-statements; virodhecontradicting; gua-vda-description; syt-is. Someone may doubt: "You have presented a single quote to demonstrate that Ka is the original source of all incarnations of Godhead. This single quote, however, contradicts many other quotes that describe Ka as an expansion of the Personality of Godhead, and not the source of all incarnations." Text 3 atrocyate. tni ki r-bhgavatyni parakyni v. 73

atra-in this connection; ucyate-it may be said; tni-them; kim-what?; r-bhgavatynisupporting that Ka is the original source of all incarnations; parakyni-the opposite view; v-or. To this doubt I reply: Let us consider which scriptural verses support the view that r Ka is the original source of all incarnations, and which verses present a different opinion. Texts 4 and 5 dye janma-guhydhyyo hy aya sarva-bhagavad-avatra-vkyn stra scakatvt prathamika-paht tair uttartra tasyaiva vivarac ca tatra ca "ete csa-kala pusa iti paribh-stram. dye-in the First Canto of rmad-Bhgavatam; janma-guhya-adhyya-the chapter describing the mystery of the Lord's appearance in this material world (Chapter Three); hicertainly; ayam-this; sarva-of all; bhagavat-of the Personality of Godhead; avatra-of the incarnations; vkynm-of the description; stra-concise explanation; scakatvt-because of delineating; prathama-first; eka-paht-from the first reading; tai-by them; uttaratralater; tasya-of that; eva-certainly; vivarat-because of describing; ca-also; tatra-there; caalso; ete ca-kal pusa iti-the verse beginning "ete ca-kal pusa"; paribhstram-explanatory aphorism. This (third) chapter in the First Canto of rmad-Bhgavatam tells the secret of the Lord's birth and gives a summary of all the descriptions of the Lord's incarnations. Because it comes at the beginning of the book, and because it describes what will follow later on, its "ete ca-kal pusa" verse (1.3.28) is a is the paribh-stra (definition of terms, or system of abbreviations, placed in the beginning of book, which must be understood in order to properly understand the remainder of the book), for the rmad-Bhgavatam. Text 6 avatra-vkyeu anyn puruatvena jnyt, kas tu svaya-bhagavattveneti pratijkrae granthrtha-nirayakatvt. avatra-of the Lord's incarnations; vkyeu-in the descriptions; anyn-others; purua-of the Purua-incarnations; aatvena-as a partial expansion; jnyt-should know; kaKa; tu-but; svayam-bhagavattvena-as the Original form of the Personality of Godhead; iti-thus; pratij-krae-the first description of the truth to be demonstrated; grantha-of the book; artha-the meaning; nirayakatvt-because of conclusively establishing. Because in the opening statement of a book the truth (pratij) the book intends to establish is presented,

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in these descriptions of the incarnations, one should know that Ka is the original Supreme Personality of Godhead, and the others are expansions of the purua-incarnation. Text 7 tad uktam, aniyame niyama-kri paribh iti. tat-therefore; uktam-it is said; aniyame-in that which appears to be disorganized; niyamakri-giving the key to the organization; paribh-is known as the paribh-stra; itithus. A paribh-stra is defined in the following quote: "A paribh-stra explains the proper method for understanding a book. It gives the key by which one may understand the actual purport of a series of apparently unrelated facts and arguments." Text 8 atha paribh ca sakd eva pahyate stre, na tv abhysena; yath vipratiedhe para kryam iti, tata ca vkyn koir apy ekenaivamun sany bhaved iti nsya gunuvdatvam. atha-now; paribh-the paribh-stra; ca-and; sakt-once; eva-certainly; pahyate-is read; stre-in a book; na-not; tu-but; abhysena-repeatedly; yath-just as; vipratiedhe-in the situation where two grammatical rules are mutually contradictory; param-the second; kryam-should be done; iti-thus; tata-from this; ca-also; vkynm-of statements; koimillions; api-even; ekena-by one; eva-certainly; amun-by this; sanya-governed; bhavet-may be; iti-thus; na-not; asya-of that; gua-of the qualities; anuvdatvamrepetition. The paribh-stra is only stated once in a book, and it is not repeated. A single paribh-stra may govern the contents even of a very large book with millions of statements or arguments. An example of this is the paribh-stra vipratiedhe para kryam," which governs the entire text of Pni's Adhyy. Text 9 praty utaitad viruddhayamnnm etad anugurtham eva vaidu, na ca paribhikatvt tac-chstra eva sa vyavahro jeyo na sarvtreti gauatvam akyam. prati uta-on the contrary; etat-this; viruddhayamnnm-of those statements which contradict this; etat-this; anugua-artham-non-conflicting meaning; eva-certainly; vaidu75

knowledge; na-not; ca-also; paribhikatvt-because of being a paribha-stra; tat-that; stre-in the book; eva-certainly; sa-that; vyavahra-procedure; jeya-known; na-not; sarvatra-everywhere; iti-thus; gauatvam-the condition of being a secondary meaning; akyam-doubtful. Someone may object: Many verses in the text of rmad-Bhgavatam contradict the statement of your so-called paribh-stra. If this verse contradicts the text of the book it is supposed to explain, then the argument that it is the paribh-stra for rmad-Bhgavatam is certainly a very weak and doubtful argument. Text 10 paramrtha-vastu-paratvc ca r-bhgavatasya tatrpy arthikatvc ca tasy paribhy. parama-artha-vastu-paratvt-because of presenting the highest goal of life; ca-also; rbhgavatasya-of rmad-Bhgavatam; tatra api-nevetheless; arthikatvt-because of attaining the state of the town-crier; ca-also; tasy-of that; paribhy-paribh-stra. To this objection I reply: rmad-Bhgavatam describes the ultimate phase of the Absolute Truth and the supreme goal of life. It is not a loose collection of nice stories for casual reading. The weightiness of the subject matter of the Bhgavatam demands that it be prefaced by a paribh-stra to explain the subject matter to follow. Text 11 ki ca pratij-vkya-mtrasya ca dyate paratrpi nn-vkyntaopamardakatvam. kim ca-furthermore; pratij-vkya-mtrasya-of the primary assertion; ca-also; dyate-is seen; paratra-in other scriptures; nn-various; vkya-statements; antara-within; upamardakatvam-refuting. The objector continues: In many Vedic literatures your assertion that Ka is the Original Personality of Godhead is emphatically refuted. Text 12 yathkasynutpatti-ruti prn ca tac-chruti sva-virodhin nny rutis ca; "tmani vijte sarvam ida vijta bhavati, ida sarva yad ayam tm itydinopamardyate. yath-just as; kasya-of the sky; anutpatti-not produced; ruti-ruti-mantra; prnm-of the life-breath; ca-also; tat-of that; ruti-the ruti-mantra; sva-virodhin76

contradicting this; na-not; anya-other; ruti-ruti-mantras; ca-also; tmani-when the Absolute Truth; vijte-is understood; sarvam-everything; idam-this; vijtam-understood; bhavati-becomes; idam-this; sarvam-everything; yat-which; ayam-this; tm-Supreme Self; iti-thus; din-by these and other quotes; upamardyate-is refuted. For example, the Chndogya Upaniad explains that the Abstract Brahman effulgence is the actual feature of the Absolute Truth. This is confirmed in the statement kasynutpatti" (The primeval Brahman effulgence is without an origin in time). The Bhad-rayaka Upaniad (4.5.6) explains: "tmani vijte sarvam ida vijta bhavati" (When the Supreme Self is understood, then everything becomes known). The Bhadrayaka Upaniad further says (2.4.5): "ida sarva yad ayam tm" (Everything that exists is nothing but the Suprme Self.) In this way the most authoritative statements of the ruti describe the Absolute Truth as the Abstrct Brahman effulgence, and refute your idea that the Absolute Truth is the Personality Ka. Text 13 ata eva r-svmi-prabhtibhir apy etad eva vkya tat-tad-virodha-nirsya bhyo bhya eva daritam. ata eva-for this very reason; r-svmi-prabhtibhi-by the actual Vedic authorities, who accept rdhara Svm as their leader; api-even; etat-this; eva-certainly; vkyam-statement; tat-tat-these; virodha-contradictions; nirsya-for rejection; bhya bhya-repeatedly; eva-certainly; daritam-explained. The actual Vedic authorities, who accept rdhara Svm as their leader, repeatedly refute these arguments. Text 14 tad eva r-bhgavata-mate siddhe ca tasya vkyasya balavattamatve r-bhgavatasya sarva-stropamardakatvena prathame sandarbhe pratipannatvt, asminn eva pratipatsyamnatvc ca parakynm apy etad anuguyam eva vidvajjana-dam-yath rja sana tathaiva hi tad-anucarm apti. tat-therefore; evam-in this way; r-bhgavata-of rmad-Bhgavatam; mate-in the opinion; siddhe-perfect; ca-also; tasya-of this; vkyasya-statement; balavt-tama-tve-in the position of being the most authoritative evidence; r-bhgavatasya-of rmad-Bhgavatam; sarva-stra-upamardakatvena-by the condition of being the most authoritative of all the Vedic literatures; prathame sandarbhe-in the first Sandarbha (Tattva-sandarbha); pratipannatvt-because of being established; asmin-in this; eva-certainly; pratipatsyamnatvt-because of being about to be known; ca-and; parakynm-of others; api-even; etat-this; anuguyam-non-contadictory nature; eva-certainly; vidvat-jana-by 77

learned scholars; dam-seen; yath-just as; raja-of the king; sanam-the order; tathain the same way; eva-certainly; hi-indeed; tat-his; anucarm-of the followers; api-also; iti-thus. Because in the first (Tattva) sandarbha the truths that the opinion of rmad-Bhgavatam is perfect, and the statements of the rmad-Bhgavatam are conclusive and eclipse any scripture that contradicts them, is proven, and because in this book the same truths will again be proven, therefore the wise see that other scriptures all follow rmad-Bhgavatam, just as courtiers follow their king's orders. Text 15 tatra r-bhgavatyni vkyni tad-anugatrthatay daryante. tatrenvatrasya iti aesa r-baladevena sahety artha. kalbhy nitara hare iti hare kal pthv, abhya r-rma-kbhym iti. tatra-there; r-bhgavatyni-of rmad-Bhgavatam; vkyni-statements; tat-this; anugata-following; arthatay-the meaning; daryante-are explained; tatra-there; aenawith a plenary portion; avatrasya-descended; iti-thus; aena-with a plenary portion; rbaladevena-with Lord Baladeva; saha-accompanied; iti-thus; artha-the meaning; kal-of Hari; iti-thus; hare-of Hari; kal-part; pthv-the earth; bhym-by the two of them; rrma-kbhym-by Ka and Balarma; iti-thus. Now let us consider whether the verses of rmad-Bhgavatam contradict the statement of the paribh-stra ("kas tu bhagavn svayam"). The statement tatrenvatrasya" (rmad-Bhgavatam 10.1.2) may be presented as a statement contradicting the assertion of our paribh-stra, and someone may claim that these words mean The Supreme Godhead appeared in this material world by expanding Himself as r Ka". Actually, however, this is not the proper interpretation of these words. The word aena" should be understood to mean "with His plenary portion, Lord Baladeva", and the entire statement should be interpreted: "The Supreme Personality of Godhead, Lord Ka, appeared in this material world accompanied by His plenary portion, Lord Baladeva." The statement "kalbhy nitara hare" (rmad-Bhgavatam 10.20.48) may also be presented as a statement contradicting our paribh-stra, and someone may claim that these words mean "The Suprme Godhead appeared in the forms of His two expansions, Ka and Balarma." Actually, however, this is not the proper interpretation of these words. "Kalbhym" (by the two plenary portions) is not actually one word, but the two words "kal" and "bhym", joined by sandhi. The phrase "hare kal" means the earth planet, which is one of Lord Hari's many potencies, and bhym" means "by Ka and Balarma". The actual meaning of this statement is: "The earth planet appeared very beautiful because of the presence of Ka and Balarma."

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Text 16 diymba te kuki-gata para pumn aena skd bhagavn bhavya na ity atra yo matsydi-rpea "aena" eva prva "na" asmka bhavya abht; he amba sa tu skt svayam eva kuki-gata astti. diy-by fortune; amba-O mother; te-your; kuki-gata-in the womb; para-the Supreme; pumn-Personality of Godhead; aena-with all His energies, His parts and parcels; skt-directly; bhagavn-the Supreme Personality of Godhead; bhavya-for the auspiciousness; na-of all of us; iti-thus; atra-in this verse; ya-who; matsya-di-rpea-in the form of Lord Matsya, and the Lord's other plenary portions; eva-certainly; prvamformerly; na-asmkam-the word "na" means "of all of us"; bhavya-for the auspiciousness; abht-appeared; he amba-O mother; sa-He; tu-indeed; skt svayam-the word "skt" means "personally"; eva-certainly; kuki-gata-in the womb; asti-is; iti-thus. Someone may claim that the verse "diymba te kuki-gata para pumn aena skd bhagavn bhavya na" from rmad-Bhgavatam (10.2.41) contradicts the view presented in our paribh-stra ("kas tu bhagavn svayam"). Such a person may interpret this verse from rmad-Bhgavatam to mean "O mother Devak, for your good fortune and ours, the Supreme Personality of Godhead Himself has expanded into His plenary portion known as Ka. In His Ka-expansion, He is now within your womb." This is not the proper way to understand the meaning of this verse. The word "aena" means "by His appearance as Lord Matsya and other incarnations", and the second line of the verse should be understood in the past tense. In this way one will be able to perceive the actual meaning of the verse: "O mother Devak, the Supreme Personality of Godhead formerly appeared as Lord Matsya and His many other incarnations just for our good-fortune. He has now appeared within your womb, in His original form of Lord Ka." Text 17 tato jagan-magalam acyutam iti tu saptamy anya-padrtho bahuvrhi; tasminn ainy avatarati tem anm apy atra praveasya vykhysyamnatvt. tata-thereafter; jagat-magalam-auspiciousness for all living entities in all the universes of the creation; acyuta-aam-the Supreme Personality of Godhead, who is never bereft of the six opulence, all of which are prsent in His plenary expansions; iti-thus; tu-but; saptam-in the locative case; anya-pada-artha bahuvrhi-an anyapadrtha-bahuvrhi-samsa; tasmin-in whom; aini-the source of all incarnations; avatarati-descends; tem-of them; anm-of His viu-tattva expansions; api-also; atra-there; praveasya-of the entrance; vykhysyamnatvt-because of intending to describe.

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Someone may claim that the statement of our paribh-stra is contradicted by the following verse from rmad-Bhgavatam (10.2.18): "tato jagan-magalam acyutam". Such a critic may interpret this statement: "Thereafter, the Supreme Personality of Godhead, who is auspicious for the entire universe, expanded Himself as His plenary portion Ka, and appeared in this material world." The word "acyutam" in this verse is actually an anyapadrtha-bahuvrhi-samsa, and it means "He in whom all the incarnations of Godhead are present." The actual meaning of these words of rmad-Bhgavatam is: "Thereafter, the Original Personality of Godhead, Lord Ka, from whom the various forms of the Personality of Godhead have expanded, and who is auspicious for the entire universe, appeared in this material world, accompanied by all His plenary expansions." Text 18 pratvenaiva tatra "sarvtmakam tma-bhtam ity uktam. pratvena-as the Original Personality of Godhead; tatra-in that verse; sarva-tmakam-the Supreme Soul of everyone; tma-bhtam-the cause of all causes; iti-thus; uktam-said. That Lord Ka is the Original Personality of Godhead is confirmed in the third line of this verse (rmad-Bhgavatam 10.2.18): "sarvtmakam tma-bhtam (Lord Ka is the Original Personality of Godhead, the cause of all causes, and the origin of the all-pervading Supersoul)." Text 19 tath ntividvajjana-vkye etau bhagavata skd dharer nryaasya hi avatrv ihena vasudevasya vemani ity atrpi sarasvat-preritatay "aena" sarvena sahaivety artha. tath-in the same way; na-not; ati-very; vidvat-jana-of intelligent persons; vkye-in the statement; etau-the two of them; bhagavata-of the Personality of Godhead; skt-directly; hare-of Lord Hari; nryaasya-of Lord Nryaa; hi-certainly; avatrau-descended; ihahere in this material world; aena-with all the plenary expansions; vasudevasya-of King Vasudeva; vemani-in the home; iti-thus; atra-here; api-also; sarasvat-by the goddess of learning and eloquence; preritatay-by the inspiration; aena-by the plenary portion; sarva-aena-with all the plenary portions; saha-accompanied; eva-certainly; iti-thus; artha-the meaning. 80

An unintelligent critic may try to refute the statement of our paribh-stra by pushing forward this verse from rmad-Bhgavatam (10.43.23): etau bhagavata skd dharer nryaasya hi avatrv ihena vasudevasya vemani. and he may interpret this verse to mean: "Ka and Balarma, who are both plenary expansions of the Original Personality of Godhead, Lord Nryaa, have descended to this material world, appearing in the home of King Vasudeva." In this verse the word "aena" does not mean "as an expansion of Lord Nryaa", but rather it means accompanied by all His plenary portions. In this way the actual meaning of the verse is established: "The Original Personality of Godhead, Ka and Balarma, have descended to this material world accompanied by all Their plenary expansions. They have appeared in the home of King Vasudeva." Text 20 evam eva tv imau vai bhagavato harer asv ihgatau bhara-vyyya ca bhuva kau yadu-kurdvahau. ity tra gatau iti kartar nih, kau iti karma dvity, tata ca bhagavata nnvatrabjasya hare puruasya tv imau nara-nryakhhyau aau kart-bhtau kau krjunau karma-bhtv gatavantau tayo praviavantv ity artha. kau kdau? bhuvo bharasya vyyya ckarad bhakat-sukhda-nn-llntarya ca yadu-kurdvahau yadukuru-vaayor avatrv ity artha. arjune tu narvea ko nryaa svayam ity gamavkyam tu rmad-arjune nara-praveopekay. yas tu svayam ananya-siddho nryaa. nryaas tva na hi sarva-dehinm ity dau darita. evam-in this way; eva-certainly; 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 universal); gatau-has appeared; bhara-vyyya-for mitigation of the burden; caand; bhuva-of the world; kau-the two Kas (Ka and Arjuna); yadu-kuru-udvahauwho are the best of the Yadu and Kuru dynasties respectively; iti-thus; atra-in this verse; gatau-the word "gatau"; iti-thus; kartari-performer of the activity; nih-the past participle; kau-the word "kau"; iti-thus; karmai-the receiver of the activity; dvityain the accusative case; tata-therefore; ca-also; bhagavata-the word "bhagavata"; nn-of various; avatra-incarnations; bjasya-of the origin; hare-of the word "hare"; puruasyaof the purua-incarnation; tau imau-the words "tau imau"; nara-nryaa-khyau-named 81

Nara-Nryaa is; aau-plenary expansions; kart-bhtau-performers of the activity; kau-the word "kau"; ka-arjunau-Ka and Arjuna; karma-bhtau-receiving the action; gatavantau-appeared; tayo-of the two; praviavantau-entered; iti-thus; arthathe meaning; kau-the two Kas; kdau-what were they like?; bhuva bharasya vyyya-in order to mitigate the burden of the world; ca-krt-from the word "ca" (also); bhakta-the devotees; sukhada-delighting; nn-ll-antarya-for performing various pastimes; ca-also; yadu-kuru-udvahau-the word "yadu-kurudvahau"; yadu-kuru-vaayoin the Yadu and Kuru dynasties; avatrau-appeared; iti-thus; artha-the meaning; arjunein Arjuna; tu-indeed; nara-of Nara i; vea-entrance; ka-Ka; nryaa-Lord Nryaa; svayam-personally; iti-thus; gama-vkyam-the statement of the Vedic literatures; tu-also; rmad-arjune-in Arjuna; nara-of Nara i; pravea-the empowerment; upekay-in regard to; ya-who; tu-but; svayam-directly; ananya-siddha-perfect and supremely independent; nryaa-Lord Nryaa; nryaa-Nryaa; tvam-You; nanot; hi-indeed; sarva-dehinm-residing in all living entities; iti-thus; dau-in the beginning; darita-revealed. Attempting to discredit the validity of our paribh-stra, someone may quote the following verse from rmad-Bhgavatam: tv imau vai bhagavato harer asv ihgatau bhara-vyyya ca bhuva kau yadu-kurdvahau Our critic may try to interpret this verse to mean: "Ka and Arjuna are plenary expansions of Nara and Nryaa is, and they have appeared in the Yadu and Kuru dynasties just to remove the burden of the world." That is not the proper way to interpret this verse. In this sentence, we may note that the past-participle "gatau" is the subject of the sentence, in the nominative case. The word kau" is in the accusative case. The word bhagavata" means "The Supreme Personality of Godhead, the origin of all incarnations of Godhead", and hare" means "of the puruaincarnation". The words "tau imau aau" refer to Nara-Nryaa is, and these words are in the nominative case. The word "kau", in the accusative case refers to Ka and Arjuna. The meaning of the sentence is "Nara and Nryaa is were present within Ka and Arjuna." In other words, Nara and Nryaa is accompanied Ka and Arjuna. This verse does not mean that Ka and Arjuna are expansions of Nara and Nryaa is. The remainder of the sentence describes Ka and Arjuna. Firstly, the verse says that Ka and Arjuna descended to this world to relieve the burden of the earth. The use of the word "ca" (also) suggests that They also appeared to grant transcendental happiness to the devotees by performing various pastimes. We may also note that the word "yadu-kurdvahau" means "who appeared in the Yadu and Kuru dynasties". Our interpretation of this verse from rmad-Bhgavatam therefore is: "Nara and Nryaa is appeared within the bodies of Ka and Arjuna, who took birth in the Yadu and Kuru dynasties just to relieve the burden of the earth."

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The following quote from the gama-stra explains that Ka and Arjuna are not expansions of Nara and Nryaa is: arjune tu narvea ko nryaa svayam "Arjuna is an empowered (akty-vea) incarnation of Nara i and Lord Ka is directly the Supreme Personality of Godhead, Lord Nryaa." That Lord Ka is the original Lord Nryaa is confirmed in the prayers of Lord Brahm (rmad-Bhgavatam 10.14.14): nryaas tva na hi sarva-dehinm "O Ka, are You not the original form of Lord Nryaa, who resides in the hearts of all living entities?" Text 21 sa puna ka ity arthntarpekay ca mantavyam, yayor eva sama vryam ity-dinyyt. tath viu-dharme yas tv vetti sa m vetti yas tvm anu sa mm anu abhedentmano vedmi tvm aha pu-nandana iti. sa-He; puna-again; ka-Ka; iti-thus; artha-meaning; antara-another; apekaywith reference; ca-also; mantavyam-may be considered; yayo-of the two of whom; evacertainly; samam-equal; vryam-prowess; iti-di-nyyt-from the verse beginning; tath-in the same way; viu-dharme-in the Viu-dharma Pura; ya-who; tvam-you; vettiunderstands; sa-he; mm-Me; vetti-understands; ya-who; tvam-follows; sa-he; mmMe; anu-follows; abhedena-without distinction; tmana-of self; vedmi-I understand; tvm-you; aham-I; pau-nandana-O son of Pu. Our critic may then dispute our paribh-stra by saying that because Ka and Arjuna are equals, Ka cannot be the source of all incarnations. They say that friendship is a relationship of equals and they quote these words spoken by r Ka to Rukmi-dev (rmad-Bhgavatam 10.60.15): "Generally friendship or marriage is contracted between partners who are equal in stength, birth, wealth, and activities, and not between those who are not equally possessing these assets."*

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Had Ka not considered Arjuna His equal, they say, He would not have made friendship with him. This is confirmed in the following words spoken by Lord Ka to Arjuna in the Viudharma Pura: "O Arjuna, O son of Pu, someone who is able to understand you, is automatically able to understand Me also, and someone who becomes your follower, I consider to be My follower also. O Arjuna, I do not consider that there is any difference between you and Me, for we are equal in all respects."

Text 22 ta prati r-bhagavad-vkyc crjunasypi r-ka-sakhatvena nryaa-sakhn nart pratvt tatra pravea samucita eva. ta prati-to him; r-bhagavat-of the Supreme Personality of Godhead; vkyt-from these words; ca-also; arjunasya; api-also; r-ka-with r Ka; sakhatvena-by the friendship; nryaa-of Lord Nryaa; sakhn-the friend; nart-from Nara i; pratvt-because of the fullness; tatra-there; pravea-entrance; samucita-is known; eva-certainly. From these statements we may understand the deep friendship between Lord Ka and Arjuna. By this friendship we may understand that Arjuna is an empowered incarnation of Nara i, the great friend of Nryaa i. That is the real menaing of these words. Text 23 kutracic csdi-abda-prayoda nha praka sarvasya yogamy-samvta iti r-gtopaniad-di prasypi sdhraa-janev asamyak prakt tat-prattvea iva iti jeyam. kutracit-on some occasion; ca-also; aa-partial expansion; di-beginning with; abda-of the word; prayoga-usage; na-not; aham-I; praka-manifest; sarvasya-to everyone; yogamy-by yogamy; samvta-covered; iti-thus; r-gt-upaniat-of the Bhagavad-gt; di-by the instruction; prasya-of the complete; api-also; sdhraa-janeu-among the ordinary people; asamyak-incomplete; prakt-because of manifestation; tat-of them; pratta-believed; vea-aa-part; iva-just as; aa-partial incarnation; iti-thus; jeyamshould be understood.

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The reason some people maintain that Ka is a partial expansion of the Original Personality of Godhead, and not the Original Personality of Godhead Himself, is described by the Lord in Bhagavad-gt (7.25): "I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency (yogamy), and so the deluded world knows Me not, who am unborn and infallible."* r Ka only partially reveals Himself to the ordinary living entities. Because of this partial revelation, ordinary people believe that Ka is merely an expansion of the Original Godhead. Text 24 nryaa-samo guai ity atrpi nryaa paravyomdhipa eva, guai sama yasyety eva r-gargbhiprya. nryaa-Nryaa; sama-equal; guai-with qualities; iti-thus; atra api-nevertheless; nryaa-Nryaa; paravyoma-adhipa-the monarch of Vaikuhaloka; eva-certainly; guai-with qualities; sama-equal; yasya-of whom; iti-thus; eva-certainly; r-garga-of Gargcrya; abhiprya-intention. The critic of our paribh-stra may push forward the following statement of Gargcrya (rmad-Bhgavatam 10.8.19): nryaa-samo guai Our critic will interpret these words to mean: "Ka possesses wonderful exalted qualities, just as Lord Nryaa does." Because Gargcrya compared Ka to Nryaa, our critic will have it that Ka must be an expansion of Nryaa. Actually, however, these words mean: "Nryaa, the ruler of Vaikuhaloka, possesses transcendental qualities almost equal to the most exalted qualities present in Lord Ka." Gargcrya's intention in speaking these words was to compare Nryaa to Ka, not to say that Ka is so wonderful that He possesses great qualities, just as Lord Nryaa does. Text 25 tad eva mah-klaprkhyne 'pi pratij-vkyam idam adhikuryt. tat-therefore; evam-in this way; mah-kla-pra-of Ka and Arjuna's visit to the Klapurua; khyne-in the account; pratij-vkyam-our beginning statement; idam-this; adhikuryt-is substantiated.

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Our beginning statement (that r Ka is the Original Personality of Godhead) is also confirmed in the account of Ka in the Eighty-ninth Chapter of the Tenth Canto of rmadBhgavatam. Text 26 ki ca stra hi santmaka sana copadea. sa ca dvidh-skt, arthnataradvr ca. kim ca-furthermore; stram-scripture; hi-certainly; sana-orders; tmakam-consisting of; sana-orders; ca-and; upadea-instructions; sa-this; ca-also; dvidh-or two kinds; skt-direct; artha-antara-dvara-indirect, with an obscure or allegorical meaning; ca-and. The statements of scripture may be accepted in two ways: 1. by accepting the direct or literal meaning, and 2. by accepting an indirect, obscure or allegorical meaning. Text 27 skd upadeas tu ruti iti paribhyate. skt-directly; upadea-instruction; tu-and; ruti-ruti-stra; iti-thus; pribhyatespoken in the rules for interpretation. Among the rules for interpreting the scriptures we find the statement: skd upadeas tu ruti "The instructions of the ruti-stra should be accepted literally, without fanciful or allegorical interpretations.'" Text 28 skttva ctra nirapekatvam ucyate. tad uktam nirapeka-rav ruti iti. skttvam-literalness; ca-also; atra-in this connection; nirapekatvam-independence; ucyate-is described; tat-therefore; uktam-it is said; nirapeka-rava-independent; ruti-the ruti-stra; iti-thus. The statements of the ruti-stra are always correct and do not need to be substantiated by any external authority. Because the scriptures are thus the supreme authority, they should be taken literally, without imaginative interpretation. Therefore it is said: nirapeka-rav ruti 86

"The statements of the ruti-stra are the supreme independent authority)." Text 29 tath ca sati "ruti-liga-vkya-prakaraa-sthna-samkhyn samavye pra-daurbalyam artha-viprakart" ity uktnusrea caramasya prvpekay dra-pratty-arthatve kas tu bhagavn svayam iti r-aunaka prati r-stasya skd-upadeenetihsastha-tad-vipartaliga-dvropedeo badhyeta, na ca me kalv avatrau iti mah-kla-purdhipa eva rka skd evopadiavn iti vcyam. tath-furthermore; ca-also; sati-being; ruti-the ruti-stra; liga-vkya-prakaraasthna-the stages of logical argument; samkhynm-the Smti-stra; samavaye-in the group; para-following; daurbalyam-weakness of authority; artha-from the actual truth; viprakart-because of distance; iti-thus; ukte-spoken; anusrea-in conformance; caramasya-of the last; prva-the previous statements; apekay-in regard to; dra-great; pratti-confidence; arthatve-in the matter of correctness of meaning; ka tu bhagavn svayam-the assertion in Bhgavatam 1.3.28 that r Ka is the Original Personality of Godhead; iti-thus; r-aunakam-aunaka i; prati-to; r-stasya-of Sta Gosvm; skt-direct; upadeena-by instruction; itihsa-stha-in the Puras; tat-that; vipartacontradicting; liga-dvara-by various evidences; upadea-instruction; badhyeta-is to be rejected; na-not; ca-and; me-My; kalau-plenary portions; avatrau-descended; iti-thus; mah-kla-pra-adhipa-the Bhma-purua; eva-certainly; r-kam-to r Ka; sktdirectly; eva-certainly; upadiavn-instructed; iti-thus; vcyam-statement. The Mms-daranam (3.3.14) explains: Scriptural instructions are more authoritative than the logical arguments known as liga, vkya, prakaraa, and sthna, and these logical arguments are more authoritative than conclusions drawn from historical accounts." The statement of our paribh-stra (kas tu bhagavn svayam) that Ka is the original form of the Supreme Personality of Godhead appears to contradict the Bhma-purua's assertion (in the Bhgavatam, Tenth Canto, Chapter Eighty-nine): "O Ka and Arjuna, you are both My plenary expansions". The first statement is in the context of a philosophical discussion, and the second in the context of an historical narration. For this reason, according to the description given in the Mms-daranam, the former statement is more authoritative than the second. Text 30 r-kasya sarvajvyabhicrea vakt-rot-bhva-prvaka-sagamaprastavena dvijtmaj me yuvayor didku iti kryntara-ttparya-daranena ca tasyaitan mahpurasya ca tattvopade-r-stdivat-tad-upadee ttparybhvt vakyamnrthntara eva naikatyena pada-sambandhc ca.

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r-kasya-of r Ka; sarvaja-avyabhicrea-because of omniscence; vakt-of the speaker; rot-of the hearer; prvaka-at the beginning; sagama-of their association; aprastavena-without respectful prayers; dvija-of the brhmaa; tmaja-the sons; me-by Me; yuvayo-of the two of you; didku-with a desire to see; iti-thus; krya-activity; antara-opposite; ttparya-meaning; daranena-by the revelation; ca-also; tasya-of that; etatthis; mah-purasya-of the rmad-Bhgavatam; ca-also; tattva-of the truth; upadeteacher; r-sta-r Sta Gosvm; di-beginning with; vat-possessing; tat-that; upadee-in the instruction; ttparya-explanation; abhvt-because of the lack; vakyamna-about to be spoken; artha-meaning; antara-contrary; eva-certainly; naikatyena-nearby; pada-of words; sambandht-because of contact; ca-also. These words of the Bhma-purua are not to be taken very seriously for the following reasons: 1. r Ka, who is omniscient, did not begin His conversation with the Bhmapurua by offering respectful prayers, as is customary when one approaches a spiritual superior to receive instruction from him, 2. The Bhma-purua's statement is contradicted by His activity of stealing the brhmaa's sons just to get the audience of r Ka (The Bhmapurua said: "I have taken away the brhmaa's sons because I am so eager to see You.") 3. The statement of Sta Gosvm in the beginning of rmad-Bhgavatam and the instructions of many other exalted speakers in the Bhgavatam clearly contradict the statement of the Bhma-purua, and 4. In this chapter of Bhgavatam, the Bhma-purua's assertion is followed by other statements that contradict it. Text 31 ki ca bhavatu va tuyatu iti nyyena r-kasya tam apekypratvam, tathpi sarvem apy avatr nityam eva sva-sthatvena darayiyamnatvt, kecin mate tu svaya-puruatve 'pi svatantra-sthititvt yuv nara-nryav dharmam caratm iti tvarayetam anti me iti ca tat-tad-arthatve virudhyate. kim ca-furthermore; bhavatu-it may be; va-or; tuyatu-as you please; iti-thus; nyyenaby the example; r-kasya-of r Ka; tam-that; apekya-in reference to; pratvamcompleteness; tath api-nevertheless; sarvem-of all; api-even; avatrm-incarnations; nityam-eternally; eva-certainly; sva-sthatvena-by His own position; darayiyamnatvtbecause of being about to reveal; kecit-of some philosophers; mate-in the opinion; tubut; svayam-puruatve-directly the purua-incarnation; api-although; svatantraindependent; sthititvt-because of the status; yuvm-you two; nara-nryaau -NaraNryaa is; dharmam-pious activities; caratam-performed; iti-thus; tvaray-with speed; etam-this; anti-near; me-Me; iti-thus; ca-also; tat-tat-various; arthatve-in the matter of interpretations; virudhyate-is refuted. Even though r Ka is the Original Personality of Godhead, He indulgently accepts the Bhma-purua's indentification of Him as an incarnation of Nryaa i, r Ka will soon reveal that He is actually the Original Godhead, the origin and resting place of the innumerable incarnations of Godhead. The followers of rpda Rmnujcrya accept that 88

the Original Personality of Godhead is Nryaa, and r Ka is an incarnation of the purua-avatra Kraravay Viu. They quote the verse "yuv nara-nryav dharmam caratm" (My dear Ka and Arjuna, You are both incarnations of Nara-Nryaa is, who formerly performed exemplary activities for spiritual progress) and the verse "tvarayetam anti me" (O Ka and Arjuna, please quickly come to Me) to support their views, although the actual meaning of the Vedic literatures refutes their conclusion.

Text 32 astu tvad asmkam anya-vrt, na ca kutrapi mah-klo 'yam aena tat-tadrpevatra ity upkhyyate v. tata cprasiddha-kalpan prasajjate. astu-let their be; tvat-to that extent; asmkam-of us; anya-another; vrt-interpretation; na-not; ca-also; kutrapi-somewhere; mah-kla-the Bhma-purua; ayam-this; aena-by a plenary portion; tat-tat-rpea-with various related; v-or; tata-from this; ca-also; aprasiddha-imperfect; kalpan-concept; prasajjate-clings. The followers of Rmnaujcrya cling to their imperfect conclusion that Ka and Arjuna are incarnations of Nara-Nryaa i and the Bhma-purua, even though this view is not supported in any other Vedic literature. Our conclusion is different from theirs. Text 33 tatraiva ca tvarayetam anti me iti, yuv nara-nryav dharmam cataratm ity dea-dvayasya pramparika-virodha sphua eva. tatra-there; eva-certainly; tvaray-quickly; etam-this; anti-near; me-Me; iti-thus; yuvm-you two; nara-nryaau -Nara-Nryaa is; dharmam-spiritual activities; caratm-performed; iti-thus; dea-instructions; dvayasya-of the pair; pramparika-in the teachings of the bona-fide spiritual masters; virodha-contradiction; sphua-clearly manifest; eva-certainly. These two statements of the Bhma-purua ("My dear Ka and Arjuna, You are both incarnations of Nara-Nryaa is, who formerly performed exemplary activities for spiritual progress," and "O Ka and Arjuna, You must quickly come to Me") clearly contradict the description of Ka found in the Vedic literatures and the writings of the great spiritual masters.

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Text 34 ki ca, yadi tasya tav av abhaviyatm, tarhi karatla-maivat sad sarvam eva payann asau tv api drato 'pi payann evbhaviyat. tac ca yuvayor didku iti tad-vkyena vyabhicritam. yadi svayam eva r-kas tat-tad-rpv tmnau darayati, tadaiv tena tau dyeyatm ity hta ca, tath ca sati dyatbhvd aatva nopapadyate. tasmd apy adhika-aktitvena, praty uta pratvam evopapadyate. ki ca-furthermore; yadi-if; tasya-of Him; tau aau-the two expansions; abhaviyatmhad been; tarhi-then; kara-tala-in the palm of the hand; mai-a jewel; vat-just like; sadalways; sarvam-completely; eva-certainly; payan-seeing; asau-He; tau-Them; api-also; drata-from a great distance; api-even; payan-seeing; eva-certainly; abhaviyat-would have been; tat-therefore; ca-also; yuvayo-of the two of You; didku-with a desire to see; iti-thus; tat-vkyena-by this speech of the Bhma-purua; vyabhicritam-refuted; yadiif; svayam-personally; eva-certainly; r-ka-r Ka; tat-tat-rpau-in these two forms; tmnau-His own; darayati-reveals; tad-then; tena-by that; tau-the two forms; dyeyatm-may become visible; iti-thus; ntam-brought; ca-also; tath-in the same way; ca-also; sati-being so; dyat-visibility; abhvt-because of the non-existence; aatvamthe state of being a plenary portion; na-not; upapadyate-impossible; tasmt-therefore; apialso; adhika-aktitvana-because of possessing inconveivable potencies; prati utafurthermore; pratvam-the state of being the Original Personality of Godhead; evacertainly; upapadyate-is confirmed. If Ka and Arjuna had been plenary expansions of Nara Nryaa is, who were expanded from the Bhma-purua, then Ka and Arjuna would not have been so difficult for the Bhma-purua to see. Ka and Arjuna would have been then very easy for the Bhma-purua to see, just as one may very easily see a jewel held in one's own hand. If Ka and Arjuna had been expansions of the Nara-Nryaa is and ultimately the Bhma-purua Himself, the Bhma-purua would have easily been able to see His own expansions, even if They were performing pastimes far away on the earth planet. Actually, however, the Bhmapurua was completely unable to see Ka and Arjuna, and had to devise an elaborate stratagem to see them. This is confirmed in the Bhma-purua's own words "yuvayor didku" (I have done all this, simply because I desired to see You). Only if Ka revealed Himself would the Bhma-purua have been able to see Ka and Arjuna. Because it was so difficult for the Bhma-purua to see Ka, it must be concluded that Ka is clearly not an expansion of Nryaa i, and ultimately the Bhma-purua. Actually Ka is the Original Personality of Godhead, full of all transcendental potencies. This fact is confirmed in the narration of this pastime found in the verses of rmad-Bhgavatam. Text 35 evam api yat tv arjunasya taj-jyoti-pratitkatva tad-darana-jta-sdhvasa ca jtam, tatra svayam eva bhagavat tat-tal-ll-rasaupayika-mtra-akte prakand anyasy sthity api kuhann na viruddham. 90

evam-in the same way; api-also; yat-because; tu-also; arjunasya-of Arjuna; tat-of the Bhma-purua; jyoti-effulgence; pratita-afflicted; akatvam-the condition of the eyes; tat-of that; darana-from seeing; jta-produced; sdhvasam-fear; ca-also; jtam-born; tatra-there; svayam-directly; eva-certainly; bhagavat-by the Original Personality of Godhead; tat-tat-various; ll-of transcendental pastimes; aupayika-remedies; mtra-only; akte-because of the potency; prakant-from the manifestation; anyasy-of another; sthity-situated; api-even; kuhant-because of being weaker; na-not; viruddhamcontradicted. When Ka and Arjuna had pierced the coverings of the material universe, Arjuna became greatly afraid, and his eyes became full of pain when he saw the glaring spiritual effulgence emanating from the body of the Bhma-purua. At this time Arjuna's distress became immediately relieved by the pastime-potency of r Ka, the Original Personality of Godhead. Ka's pastime-potency is here shown to be more powerful than the personal effulgence of the Bhma-purua. Because Ka's potency is thus greater than that of the Bhma-purua, it must be concluded that Ka is not an expansion of Nryaa i, who is Himself an expansion of the Bhma-purua. If Ka were expanded from the Bhma-purua, Ka's potency would be less powerful than His. Text 36 dyate ca svasypi kvacid yuddha prktd api parbhavdikam. dyate-is seen; ca-also; svasya-His; api-even; yuddhe-in battle; prktt-from powerful materialistic demons; api-even; parbhava-dikam-indefeatable. r Ka's supreme prowess may also be seen in His ability to repeatedly overpower innumerable demons. He is always undefeated in fighting with them. Text 37 yathtraiva tvat svayam eva vaikuhd gatnm apy avn prkta-tamas bhraa-gatitvam. yath-just as; atra-here; eva-certainly; tvat-to that extent; svayam-directly; evacertainly; vaikuht-from Vaikuhaloka; gatnm-arrived; api-although; avnm-of the horses; prkta-of the coverings of the material universe; tamas-by the darkness; bhraaobstructed; gatitvam-the movement. Another example of r Ka's supreme prowess may be seen in this account of His visit to the Bhma-purua. When Ka and Arjuna approached the many-layered covering of the material universe, the transcendental horses (who had originally descended into the material 91

world from Vaikuhaloka) stopped drawing Their chariot, unable to proceed because of the great darkness of the coverings of material universe. Ka enabled the horses to proceed, and revealed His great power by illuminating the path with His sudarana-cakra.

Text 38 tad evam eva r-kasya tasmin bhakti-bhara-daranenpy anyath na mantavyam, rrudrdau r-nraddau ca tath darant. evam atra paratra va tadya-lly tu prva-pako nsti, tasya svaircaraatvt. tat-therefore; evam-in this way; eva-certainly; r-kasya-of r Ka; tasmin-for the Bhma-purua; bhakti-devotion; bhara-great; daranena-by displaying; api-even; anyathotherwise; na-not; mantavyam-should be considered; r-rudra-for iva; dau-and others; nrada-for Nrada i; dau-and others; ca-and; tath-in the same way; darant-by the observation; evam-in the same way; atra-here; paratra-and in other circumstances; v-also; tadya-in His; llym-pastimes; tu-also; prva-paka-the argument of our opponent; nanot; asti-is substantiated; tasya-of r Ka; svaira-caraatvt-because of the supremely independent pastimes. The critic of our paribh-stra may protest: Ka approached the Bhma-purua with great reverence and devotion. Certainly this shows that Ka is a subordinate expansion of the Bhma-purua, and not the Original Form of the Personality of Godhead. To this objection I reply: In His earthly pastimes r Ka played the role of a human being and offered respects to iva, Nrada and others. This polite decorum on r Ka's part does not disprove His actual status as the Original Personality of Godhead. In this pastime, and other pastimes also, we may clearly observe that r Ka is supremely independent, and may do whatever He likes. Ka's supreme independence in these circumstances sufficiently refutes this objection offered by our critics. Text 39 atas tadya-ttparya-abdotthv arthv evam eva dyete. tatra ttparyottho yath-asau ka svaya bhagavn api yath govardhana-makha-lly r-gopa-gaa-vismpanakautukya kcin nij divya-mrti pradarayan tai samam tmanaivtmna nama cakre, tathaivrjuna-vismpana-kautukya r-mah-kla-rpeaivtman dvija-blakn harayitv pathi ca ta ta ca atkram anubhvya mah-kla-pre ca t km api nij mah-klkhy divya-mrti darayitv tena sama tad-rpam tmna nama cakre, tadrpeaiva srjunam tmna tath babhe ca. 92

ata-from this; tadya-His; ttparya-interpretation; abda-explanation; utthau-two have arisen; arthau-meanings; evam-in the same way; eva-certainly; dyete-may be seen; tatrain this matter; ttparya-utthau-the two interpretations; yath-as follows; asau-This; kaKa; svayam-personally; bhagavn-the Original Personality of Godhead; api-although; yath-just as; govardhana-makha-llym-in the pastime of offering Vedic rituals for the satisfaction of Govardhana Hill; r-gopa-gaa-of the cowherd men; vismpana-tricking; kautukya-eagerness; kcim-a certain; nijm-His own; divya-transcendental; mrtimform; pradarayan-displaying; tai-with them; samam-together; tman-with Himself; evacertainly; tmnam-to Himself; nama cakre-offered respectful obeisances; tath-in the same way; eva-certainly; arjuna-of Arjuna; vismpana-for the bewilderment; kautukyaeager; r-mah-kla-rpea-with the form of the Bhma-purua; eva-certainly; tman-by Himself; dvija-of the brhmaa; blakn-the infants; harayitv-stealing; pathi-on the path; ca-also; tam tam camatkram-great astonishment; anubhvya-experiencing; mah-klapre-in the Bhma-purua's palace; ca-also; tm-that; km api-a certain; nijm-His own; mah-kla-khym-known as the Mah-kla-purua; divya-transcendental; mrtim-form; darayitv-revealing; tena-by Him; samam-accompanied; tat-that; ru/pea-by the form; tmnam-to Himself; nama cakre-offered respectful obeisances; tat-rpea-by His transcendental form; eva-certainly; sa-arjunam-with Arjuna; tmnam-Himself; tath-in the same way; babhe-spoke; ca-also. It may appear that the statement of our paribh-stra, and the statement of the Bhmapurua contradict each other, but actually they do not. This may be seen from the following explanation: Even though r Ka is the Original Personality of Godhead, in order to bewilder the residents of Vrajabhmi during the worship of Govardhana Hill, He manifested an expansion of His own transcendental form, and then, along with the residents of Vraja, offered respectful obeisances to this expanded form of Himself. In this way, even though Ka is the Original Personality of Godhead, He offered respectful obeisances to His own expansion, as a part of His transcendental pastimes. In the same way, Lord Ka desired to amaze and bewilder His friend Arjuna, and to do this, in His expansion as the Bhma-purua, the Lord removed the brhmaa's sons, took Arjuna to the Bhma-purua's palace and, appearing full of awe and wonder, offered respectful obeisances to His own expanded form of the Bhma-purua in the company of Arjuna. Offering obeisances to His expansion, Lord Ka addressed Him with great respect. Text 40 tad uktam. tasmai namo vraja-janai saha cakra tmantmane itivat. tatrpi vavanda tmnam anantam acyuta iti. tat-that; uktam-spoken; tasmai-to Him; nama-obeisances; vraja-janai-by the residents of Vrajabhmi; saha-accompanied; cakre-I offer; tman-by the self; tmane-to the self;

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itivat-in this way; tatra-there; api-also; vavande-offered respectful obeisances; tmnam-to Himself; anantam-unlimited; acyuta-the infallible Personality of Godhead; iti-thus. Offering obeisances to His expansion during the worship of Govardhana Hill, r Ka said (rmad-Bhgavatam 10.24.36): "Accompanied by the residents of Vrajabhmi, I offer my respectful obeisances to Myself, the Supreme Person." In the same way the Lord offered His respects to His Bhma-purua expansion. This is recorded in the following words of rmad-Bhgavatam (10.89.57): "The infallible Personality of Godhead then offered His respectful obeisances to His own self in the form of the unlimited Bhma-purua." Text 41 ata eva r-hari-vae tat-sampa-jyotir uddiya crjuna prati r-kenaivoktam mattejas tat santanam iti. ata eva-therefore; r-hari-vae-in the Hari-vaa; tat-sampa-jyoti-to the effulgence of the Bhma-purua; uddiya-in relation; ca-also; arjunam-Arjuna; prati-to; r-kenaby r Ka; uktam-spoken; mat-My; teja-splendor; tat-that; santanam-eternal; iti-thus. We may also note the following words spoken by r Ka and recorded in the scripture Hari-vaa. When Ka and Arjuna had penetrated the coverings of the material universe, they saw the dazzling Brahman effulgence emanating from the spiritual body of the Bhmapurua. At that time Ka informed Arjuna (Viu-parva 114.9): "That glaring effulgence is the eternal splendor of My own transcendental body."* By identifying the Bhma-purua's effulgence as His own, Lord Ka affirms that the Bhma-purua is an expansion of Lord Ka. Text 42 atha abdottho 'py artho yath tatra r-mah-klam uddiya puruottamottamam iti vieaasyrtha-puruo jvas tasmd apy ttamas tad-antarym tasmd apy uttama bhagavat-prabhva-rpa-mah-kla-aktimaya tam iti. atha-now; abda-uttha-the word in this connection; api-although; artha-meaning; yath-just as; tatra-there; r-mah-klam-the Bhma-purua; uddiya-referring to; puruauttama-uttamam-the best of best persons; iti-thus; vieaasya-of the adjectiv; artha-the 94

meaning; purua-the word "purua" (-persons); jva-individual living entities; tasmtthan whom; api-even; uttama-superior; tat-antarym-the all-pervading Supersoul; tasmt-than whom; api-even; uttamam-superior; bhagavat-of the Original Personality of Godhead; prbhava-rpa-Prbhava expansion; mah-kla-aktimym-the Bhma-purua, who is the controller of mah-kla-akti potency; tam-Him; iti-thus. Someone may protest: Ka Himself addresses the Bhma-puruas (rmad-Bhgavatam 10.89.54) as puruottamottamam" (superior to the best of persons). This clearly indicates that the Bhma-purua, and not Ka, is the Original Form of the Personality of Godhead. To this objection I reply: In the word puruottamottama" the word "purua" refers to the individual living entities. The word "uttama" means superior". Therefore "purua-uttama" refers to the all-pervading Supersoul expansion of the Personality of Godhead. Superior ("uttama") to the Supersoul expansion is the Bhma-purua, who is the prbhava expansion of the Original Personalty of Godhead. From this Bhma-purua the Supersoul is manifest. For this reason the Bhma-purua is addressed as puruottamottama". By itself this word does not at all establish that the Bhma-purua is the Original Personality of Godhead. Text 43 atha r-mah-kla-vkyasya dvijtmaj me yuvayor didku mayopant bhuvi dharma-guptaye kalvatrv avaer bharsurn hatveha bhyas tvarayetam anti me atha-now; r-mah-kla-of the Bhma-purua; vkyasya-of the statement; dvija-of the brhmaa; tmaj-the sons; dvija-tmaj-the sons of the brhmaa; me-by Me; yuvayoof both of you; didku-desiring the sight; may-by Me; upant-brought; bhuvi-in the abode; dharma-guptaye-for the protection of religious principles; kal-with all potencies and expansions, or in the material world, which is one of Your potencies; avatrau-who descended; avane-of the world; bhara-asurn-the heavy load of demons; hatv-having killed; iha-here in the spiritual world; bhya-again; tvarayetam-please quickly bring bakc; anti-near; me-Me. Now let us consider the statement of the Bhma-purua (rmad-Bhgavatam 10.89.58) that some critics think opposes the premise of our paribh-stra (kas tu bhagavn svayam). The verse is: dvijtmaj me yuvayor didku mayopant bhuvi dharma-guptaye kalvatrv avaer bharsurnn hatveha bhyas tvarayetam anti me

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The proper interpretation of this verse is: "I wanted to see both of You, and therefore I have brought the sons of the brhmaa here. Both of You have appeared in the material world to re-establish religious principles, and you have appeared here with all your potencies and the incarnations who have expanded from You. Please kill all the demons, and cause them to quickly return to the spiritual world."* The proper interpretation of this verse is: "I wanted to see both of You, and therefore I have brought the sons of the brhmaa here. Both of You have appeared in the material world to re-establish religious principles, and you have appeared here with all your potencies and the incarnations who have expanded from You. Please kill all the demons, and cause them to quickly return to the spiritual world."* Text 44 ity asya vykhy yuvayo yuv didku may dvija-putr me mama bhuvi dhmni upant nt ity eka vkyam. iti-thus; asya-of the statement; vykhy-the explanation; yuvayo-the word "yuvayo"; yuvm-means "of You two"; didku may-by Me who was desiring to see; dvija-putrthe Brhmaa's sons; me-the word "me"; mama-means "My"; bhuvi-the word "bhuvi"; dhmni-means abode"; upanta-the word "upanta"; nta-means "taken away"; itithus; ekam-one; vkyam-statement. An explanation of these words follows: In the Bhma-purua's first statement we may note the following definitions of words: "yuvayo" means "of You two", didku may" means "by Me, who was desiring to see", "me" means "My", "bhuvi" means abode", and "upant" means "taken away". Text 45 vkyntaram ha he dharma-guptaye kalvatrau kal as tad-yuktv avatrau, madhya-pada-lopi-samsa. ki v kalym aa-lakae myika-prapace 'vatrau v pado 'sya viva-bhtni iti rute. bhya punar api avain avae asurn hatv me mama anti sampya sampam gamayitu yuv tvarayetam atra prasthpya tan mocayatm ity artha tad-dhatn mukti-prasiddhe mah-kla-pra-jyotir eva mukt pravianti. vkya-statement; antaram-another; ha-said; he-O; dharma-guptaye-for the protector of religion; kalvatrau-the word "kalvatrau"; kal-the word "kal"; aa-means part and parcels; tat-yuktau-along with them; avatrau-descended; madhya-pada-lopi-samsa-a compound where the middle word is understood; kim v-or; kalym-the word "kal" understood in the locative case; aa-lakae-as the expansion; myik-prapace-meaning "the material world"; avatrau-descended; v-or; pada-step; asya-of Him; viva-bhtni96

the material world; iti-thus; rute-from the ruti-stra; bhya-the word "bhya"; puna api-means "again"; avain-remaining; avaa-of the earth; asurn-demons; hatvhaving killed; me-the word "me"; mama-means "My"; anti-the word "anti"; sampyameans "to the vicinity"; sampam-to the vicinity; gamayitum-causing to arrive; yuvm-You two; tvarayetm-please hasten; atra-in this context; prasthpy-having established; tnthem; mocayatm-please liberate; iti-thus; artha-the meaning; tat-by the Lord; hatnmof those who are killed; mukti-of liberation; prasiddhe-celebrated; mah-kla-pra-of the Bhmi-purua; jyoti-brahmajyoti effulgence; eva-certainly; mukta-liberated; praviantienter. In the Bhma-purua's second statement, He addresses Ka and Arjuna as "kalvatrau". In this compound word, the word "kal" means "expansions", and the phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samsa", and it means "O Supreme Lord, who has descended along with all Your viu-tattva expansions". Because the material world is an expansion of the Supreme Lord's energy, the word "kal" may also be interpreted to mean "in the material world". In this interpretation the word "kalvatrau" means "O Lord who has descended to this material world". That the material world is as expansion of Lord Ka's energy is confirmed in the Purua-skta prayers: "pado 'sya viva-bhtni" (The material world is one quarter part of the energy of the Supreme Personality of Godhead). The word "bhya" means again". The last part of the Bhma-purua's statement is: "Please kill the demons who still remain on the earth, and liberate them, bringing them quickly back to Me". This means that the demons who are personally killed by the Personality of Godhead become liberated and enter the Brahman effulgence emanating from the transcendental body of the Lord's Bhma-purua expansion. Text 46 brahma-tejomaya divya mahad yad davn asi ahar sa bharata-renha mat-tejas tat santanam prakltiu s mama par vyaktvyakt santan tam praviya bhavantha mukt yogavid-uttamu. iti r-hari-vare 'rjunar prati r-bhagavad-ukta ca. brahma-teja-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yatwhich; davn asi-You have seen; aham-I am; sa-that; bhrata-reha-O best of the descendents of Bharata; mat-My; tejas-splendor; tat-that; santanam-eternal; praktienergy; s-that; mama-My; par-superior; vyakta-manifested; avyakt-and unmanifested; santan-eternal; tm-that; praviya-entering; bhavanti-become; iha-here; mukt97

liberated; yogavid-uttam-the best of yogs; iti-thus; r-hari-vae-in the Hari-vaa; arjunam prati-to Arjuna; r-bhagavat-of the Lord; ukta-spoken; ca-and. This effulgence emanating from the transcendental body of the Personality of Godhead is described to Arjuna by Lord Ka in the Hari-vaa (Viu-parva 114.9-10) in the followingn words: "My dear Arjuna, O best of the descendants of Mahrja Bharata, this splendid Brahman effulgence that you have seen is the glowing light emanating from My transcendental form. I am not different from that splendid effulgence, which is My eternal spiritual potency. This potency of Mine is sometimes manifest and sometimes unmanifest. They who have perfected the practice of aga-yoga may enter this divine effulgence and attain one of the five kinds of liberation." Text 47 tvarayetam iti prrthany hetu nij-antasya li-rpam anti ity avyayc caturthy luk, caturth ca edhobhyo vrajattivat kriyrthopapadasya ca karmai sthnina iti smarat. kaa ktv prasthpayattivad ubhayor ekanaiva karmanvaya prasiddha eva. tasmd ea evrtha spaam akao bhavati arthntare tu sambhavaty eka-padatve pada-ccheda kaya kalpyate. tvarayetam-please hasten; iti-thus; prrthanym-as a request; hetu-purpose; nij-antasyaof the causative; li-rpam-in the potential mood; anti-the word "anti"; iti-thus; avyayt-as an indeclineable; caturthy-with the dative; luk-case ending; caturth-dative case; ca-and; edhobhya-for increasing; vrajati-goes; iti-thus; vat-like; kriy-action; artha-for the purpose; upapadasya-of a prefix; ca-and; karmai-in action; sthnina-in the place; itithus; smarat-from the stras of Pini; kaam-glorification; ktv-having done; prasthpayati-establishes; itivat-in this way; ubhayo-of the two of them; ekena-by one; eva-just as; karma-by action; anvaya-series; prasiddha-celebrated; eva-certainly; artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state of being one line of a verse; pada-cheda-division of the word; kaya-for difficulty; kalpyateis considered; tasmt-therefore; ea-this; eva-certainly; artha-interpretation; spaamclearly; akaa-without difficulty; bhavati-is. In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and the potential mood. The potential is used here to indicate a prayer or appeal. The word "anti" is an indeclineable prefix with a dative sense, and it is used here to mean "for the purpose of" in much the same way as the infinitive is used. It means here "for the purpose of killing the demons, and granting liberation to them (tvarayetam)." The Bhma-purua glorified Ka and Arjuna, saying You appear with Your transcendental potencies and various incarnations and expansions (kalvatrau). This interpretation of the word "kalvatrau" may be accepted if the word is understood as a ttya-tatpurua-samsa. This interpretation is very logical and easy to accept. If one wants to 98

interpret "kalvatrau" as two words in the nominative case, and interpret the two words to mean Ka and Arjuna are My expansions", this interpretation will be difficult for the learned reader to accept.

Text 48 tath pra-kmv api yuv nara-nryav dharmam carat sthityai abhau loka-sagraham tath-in the same way; pra-fulfilled; kmau-all desires; api-although; yuvm-the two of you; nara-nryaau -Nara-Nryaa is; dharmam-principles of religion; caratmpracticed; sthityai-for the well-being; abhau-the best of persons; loka-of living entities; sagraham-of the multitude. Someone may quote the following verse (rmad-Bhgavatam 10.89.59): pra-kmv api yuv nara-nryav dharmam carata sthityai abhau loka-sagraham in an attempt to show that Ka and Arjuna are actually expansions of Nara and Nryaa is. There is, however, no need to interpret in that way. The actual interpretation of this verse follows: "My dear Ka and Arjuna, You are both great transcendental personalities, and all Your wishes are always automatically fulfilled. You have both formerly appeared as Nara-and Nryaa is, the best of persons. Appearing as these two sages, you performed exemplary pious activities for the benefit of all living entities." Text 49 ity asya na kevalam etad-rpeaiva yuvm loka-hitya pravttau, api tu vaibhavntarepti stauti preti. svaya-bhagavattvena tat-sakhatvena ca abhau sarvvatrvatri-rehv api 99

pra-kmv api sthityai loka-rakaya loka-sagraham lokeu tat-tad-dharma-pracrahetukam dharmam caratm kurvat madhye yuv nara-nryav ity anayor alpatvena vibhtivan-nirdea. ukta caikdae r-bhagavat vibhti-kathana eva nryao munn ca iti. dharmika-maulitvd dvija-putrrtham avayam eyatha ity ata eva may tath vyavasitam iti bhva. iti-thus; asya-of this; na-not; kevalam-only; etat-rpea-in this way; eva-certainly; yuvm-the two of you; loka-of the living entities; hitya-for the benefit; pravttau-engaged; api-although; tu-also; vaibhava-antarea-with transcendental opulences; api-also; iti-thus; stauti-offers prayers; pra-iti-beginning with the word "pra"; svayam-bhagavattvenawith the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the position of friend; ca-also; abhau-best; sarva-avatra-avatri-of the origins of all incarnations; rehau-best; api-also; pra-kmau api sthityai-the phrase "pra-kmv api sthityai"; loka-rakaya-for the protection of all living entities; loka-of living entities and planets; sagraham-multitude; lokeu-among the living entities; tat-tat-dharma-of the principles of religion; pracra-preaching; hetukam-for the purpose; dharmam caratam-the phrase "dharmam caratm"; kurvatam-performing; madhye-in the midst; yuvm-you two; nara-nryaau -Nara-Nryaa is; iti-thus; anayo-of the two; alpa-small; aatvenaby an expansion; vibhutivat-full of transcendental opulences; nirdea-indication; uktamspoken; ekdae-in the Eleventh Canto of rmad-Bhgavatam; r-bhagavat-by the Supreme Personality of Godhead; vibhti-of opulences; kathane-in the description; evacertainly; nryaa-Nryaa; munn-of the munis; ca-also; iti-thus; dharmika-of saintly persons; maulitvt-because of the status of being the crown; dvija-of the Brhmaa; putra-of the sons; artham-for the benefit; avayam-inevitably; eyatha-you two will come; iti-thus; ata eva-therefore; may-by Me; tath-in that way; vyavasitam-considered; itithus; bhva-the meaning. In this verse the Bhma-purua glorifies Ka and Arjuna, who are always engaged in furthering the well-being of all living entities. Using the word "abhau", the Bhma-purua addresses the Original Personality of Godhead (Ka), the origin of all the incarnations of Godhead. With this word the Bhma-purua also addresses r Ka's intimate friend Arjuna. The Bhma-purua explains that r Ka and Arjuna formerly appeared among those engaged in spiritual activities as Their partial incarnations Nara and Nryaa i to benefit the entire world by preaching the principles of actual religious life. That Nryaa i is an expansion of the Original Godhead, Lord Ka, is confirmed by Lord Ka Himself in the Eleventh Canto of rmad-Bhgavatam, where Lord Ka says: "nryao munn ca (Among the sages I incarnate as Nryaa i)". Because Ka and Arjuna had formerly appeared as Nara and Nryaa is for the benefit of all living entities, the Bhma-purua was convinced that They were the best of all saintly persons. For this reason the Bhmapurua stole the brhmaa's sons, confident that Ka and Arjuna would come to rescue them. Text 50

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tath ca r-hari-vae r-ka-vkyam mad-daranrtha te bl hts tena mahtman viprrtham eyathe ko ngacchad anyath tv iha iti tath-in the same way; ca-also; r-hari-vae-in the Hari-vaa; r-ka-of r Ka; vkyam-the statement; mat-My; darana-audience; artham-for the purpose of attaining; tethese; bl-boys; ht-were taken; tena-by Him; mah-tman-the great soul; vipra-of the Brhmaa; artham-for the sake; eyate-arrived; ka-Ka; na-not; agacchat-arrived; anyath-otherwise; tu-but; iha-here. This is also described in the Hari-vaa (Viu-parva 114.8), where Lord Ka says: "In order to get the opportunity to see Me, the Bhma-purua has stolen these sons of the brhmaa. Although ordinarily I would not agree to come here, I have come for the sake of a brhmaa." Text 51 atrcaratm ity arthe caratm iti na prasiddham ity ata ca tath na vykhytam. tasmn mah-klato 'pi r-kasydhikya siddham. darayiyate ceda mtyujaya-tantraprakaraena, tad etan mahimnurpam evoktam ata-in this connection; caratm-the word caratm"; iti-thus; arthe-in the meaning; caratm-the word "caratm"; iti-thus; na-not; prasiddham-perfect; iti-thus; ata-from this; ca-also; tath-in the same way; na-not; vykhytam-described; tasmt-therefore; mah-klata-than the Bhma-purua; api-even; r-kasya-of r Ka; dhikyamsuperiority; siddham-established; darayiyate-will be revealed; ca-also; idam-this; mtyujaya-tantra-prakaraena-in a passage of the Mtyujaya Tantra; tat-that; etat-this; mahima-glory; anurpam-in connection with this; eva-certainly; uktam-it is said. In this context we may note that the word "caratm" in the previously quoted statement of the Bhma-purua is a present active participate in the genetive plural ("of those who are engaged in activities"). By identifying r Ka as the best of those engaged in spiritual activities, the Bhma-purua has declared that Ka is superior to everyone, including the Bhma-purua Himself. This fact will be confirmed in a quote from the Mtujaya Tantra to appear later in this book, and it is also confirmed in the following quote from rmadBhgavatam (10.89.62): Text 52

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nimya vaiava dhma prtha parama-vismita yat kicit paurua pusa mene knubhvitam iti nimya-after seeing; vaiavam-of Lord Viu; dhma-the abode; prtha-Arjuna; parama-vismita-because greatly astonished; yat-which; kicit-something; pauruam-glory and opulence; pusm-of the all the viu-tattva forms of the Personality of Godhead; mene-considered; ka-by r Ka; anubhvitam-established. "When Arjuna saw the opulent abode of Lord Viu, he became struck with wonder. Arjuna was able to understand that all the opulences of the various incarnations of Godhead are manifest by the mercy of his own friend, r Ka."* Text 53 atra mah-klnubhvitam iti tu noktam. evam eva sacokta-lakao bhagavn r-ka eveti darayitum khyntaram ha ekad iti. r-svmi-likhitaitat-prakaraa-crikpi susagat bhavati. atra-in this passage; mah-kla-by the Bhma-purua; anubhvitam-established; iti-thus; tu-but; na-not; uktam-said; evam-in this way; eva-certainly; sa-He; ca-and; uktadescribed; lakaa-qualities; bhagavn-the original Personality of Godhead; r-ka-r Ka; eva-certainly; iti-thus; darayitum-to reveal; khya-antaram-in this account; haspeaks; ekad-the word "ekad"; iti-thus; r-svmi-by rdhara Svm; likhita-written; etat-this; prakaraa-chapter; crika-explanation; susagat-nicely connected; bhavati-is. We may note in this connection that this verse does not say "The opulences of the various incarnations of Godhead are manifest by the mercy of the Bhma-purua". In his commentary, rdhara Svm nicely explains the purport of this chapter of rmadBhgavatam by saying: "In order to establish that r Ka is the Original Personality of Godhead (bhagavn), ukadeva Gosvm has spoken this account of the visit to the Bhma-purua." Text 54 atha parakyny api viruddhyamnni vkyni tad-anugatrthatay dyante. atha-now; parakyni-in other Vedic literatures; api-also; viruddhyamnni-refuting; vkyni-statements; tat-to them; anugata-arthatay-with the proper explanation; dyanteare seen.

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Leaving the sphere of rmad-Bhgavatam, the critic of our paribh-stra may push forward quotes from other Vedic literatures in an attempt to refute our statement that Ka is the Original Personality of Godhead. In the following section of this essay, we will present the proper explanations of all these verses. Text 55 tatra r-viu-pure ujjahrtmana keau sita-kau mah-mune iti tatra-there; r-viupure-in the Viu Pura; ujjahra-taking up; tmana-from Himself; keau-two hairs; sita-white; kau-and black; mah-mune-O great sage; iti-thus. For example, our critic may quote the following verse from Viu Pura (5.1.59): ujjahrtmana keau sita-kau mah-mune Our critic may interpret this verse to mean: "O great sage, Lord Viu then plucked a white and black hair from His own transcendental body, and these two hairs became His incarnations known as Balarma and Ka." Text 56 mahbhrate sa cpi keau harir uccakarta uklam ekam apara cpi kam tau cpi kev viat yadn kule striyau rohi devak ca tayor eko balabhadro babhva yo 'sau vetas tasya devasya kea ko dvitya keava sambabhva keo yo 'sau varata ka ukta iti mahbhrate-in the Mahbhrata; sa-He; ca-also; api-even; keau-two hairs; hariLord Hari; uccakarta-snatched; uklam-white; ekam-one; aparam-the other; ca api-also; kam-black; tau-these two; ca api-also; keau-hairs; viatm-entered; yadnm-of the Yadu dynasty; kule-in the family; striyau-two pious ladies; rohim-Rohi; devakm103

Devak; ca-and; tayo-of the two; eka-one; balabhadra-Balarma; babhva-became; ya asau-who; veta-white; tasya-of Him; devasya-of the Supreme Personality of Godhead; kea-hair; ka-black; dvitya-second; keava-Keava; sambabhva-became; keahair; ya asau-which; varata-because of color; ka-as Ka; ukta-is known. Our critic may also quote the following verses from the Mahbhrata: "Lord Viu snatched two hairs, one white and one black, from His head; These two hairs entered the wombs of Rohi and Devak, members of the Yadu dynasty. Balarma was born from Rohi, and Ka was born of Devak. Thus Balarma appeared from the first hair, and Ka appeared from the second hair."* Text 57 atra ttparya r-svmibhir ittha vivtam-"bhme suretara-vartha ity adi padye. sitaka-kea ity atra sita-ka-keatvam obhaiva, na tu vaya-parima-ktam, avikritvt. yac ca ujjahrtmana keau ity di. tat tu na kea-mtrvatrbhipryam, kintu bhbhrvataraa-rpa krya kiyad etat? mat-kev eva tat kartu aktv iti dyotanrtha rma-kayor vara-scanrtha ca keoddharaam iti gamyate. anyath tatraiva prvpara-virodhpatte. kas tu bhagavn svayam ity etad-virodhc ca. atra-in this connection; ttparyam-explanation; r-svmibhi-by rdhara Svm; itthamthus; vivtam-presented; bhme suretara-vartha-in the verse from rmad-Bhgavatam (2.7.26) which begins "bhme suretara-vartha"; iti-di-padye-in the verse beginning; sitaka-kea-the description of Ka and Balarma as black and white hairs of Lord Viu; iti-thus; atra-in this connection; sita-white; ka-and black; keatvam-the state of being hairs; obh-bodily splendor; eva-certainly; na-not; tu-but; vaya-of a certain age; parima-ktam-produced by a transformation; avikritvt-because the Supreme is without transformation; yat-which; ca-also; ijjahara tmana keau-the quote "ujjahrtmana keau" from the Viu Pura; iti-thus; di-beginning; tat-that; tu-but; kea-hair; mtraonly; avatra-incarnation; abhipryam-intention; kintu-but; bh-of the world; bhra-the burden; avatraa-rpam-the relief; kryam-activity; kiyat etat-how is this?; mat-My; keau-"kesas"; eva-certainly; tat-that; kartum-to do; aktau-able; iti-thus; dyotanasplendor; artham-meaning; rma-kayo-of Ka and Balarma; vara-complexion; scana-description; artham-meaning; ca-also; keu-uddharaam-description of the emenation ofthe "kea"; iti-thus; gamyate-is explained; anyath-another interpretation; tatra-there; eva-certainly; prva-apara-with other passages in the Vedic literatures; virodhapatte-because of contradicting; ka tu bhagavn svayam-the quote "kas tu bhagavn svayam" (Bhg. 1.3.28); iti-thus; etat-virodht-contradicting; ca-also. In his commentary on the verse which begins "bhme suretara-vartha" (rmadBhgavatam 2.7.26), rdhara Svm gives the proper explanation of these passages from the Viu Pura and Mahbhrata:

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"Sometimes in the Vedic literatures Ka and Balarma are described as white and black `keas'. In this context the word `kea' does not mean `hair', but it is used in the sense of `splendor'. The phrase `sita-ka-keau' means Balarma and Ka who have beautiful white and black complexions. It does not mean that black and white hairs grew at a certain time onthe head of the changless Supreme Person. "The Viu Pura explains: `ujjahrtmana keau'. This phrase means: `The Personality of Godhead, in His splendid original forms as Balarma and Ka, relieved the burden of the earth.' If one tries to interpret the word `kea' in these passages as hair, and contends that Balarma and Ka are incarnations of two of Lord Viu's hairs, he will contradict the clear statements of many verses in the Vedic literatures, and he will especially contadict the authoritative statement of the verse `kas tu bhagavn svayam' (r Ka is the Original Personality of Godhead) found in rmad-Bhgavatam (1.3.28)." Text 58 idam apy atra ttparya sambhavati nanu dev kim artha mm evvatrayitu bhavadbhir ghyate, aniruddhkhya-purua-praka-vieasya kroda-vetadvpa-dhmno mama yau kev iva sva-iro-dhrya-bhtau tv eva r-vsudeva-sakaraau svayam evvatariyata. tata ca bh-bhra-haraa tbhym at-karam eveti. idam-this; api-also; atra-in this connection; ttparyam-explanation; sambhavati-arises; nanu-is it not so?; dev-O demigods; kim artham-whi is it?; mm-Me; eva-certainly; avatarayitum-to incarnate; bhavadbhi-by you; agrhyate-is appealed; aniruddha-khyaunknown as Aniruddha; purua-praka-vieasya-of the specific purua-incarnations; krauda-on the ocean of milk; vetadvpa-dhmna-residing in the abode of vetadvpa; mamaMy; yau-two; keau-two hairs; iva-like; sv-ira-dhrya-bhtau-growing on My head; tauThey; eva-certainly; r-vsudeva-Vsudeva; sakaraau-and Sakaraa; svayampersonally; eva-certainly; avatariyata-will incarnate; tata-from this; ca-and; bh-of the earth; bhra-burden; haraam-removing; tbhym-by Them; at-karam-reduced; evacertainly; iti-thus. Even if one insists that the word "kea" must mean "hair" and cannot mean anything else, it is not at all necessary that one interpret that Balarma and Ka are incarnations of Viu. One may also interpret that Vsudeva and Sakaraa are incarnations of a black and white hair from the head of Lord Ka. Understood in this way, we may conceive of the following conversation between Lord Ka and the demigods, in order to properly understand these two quotes from the Viu Pura and Mahbhrata. Lord Ka may have said to the demigods: "My dear demigods, why do you ask Me to personally appear in the material world? I do not need to personally come, but rather I shall send my expansions of Sakaraa and Vsudeva, who are like white and black hairs on My head. Sakaraa and Vsudeva will certainly fulfill your request by removing the burden of the world."

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Text 59 atha ujjahrtmana keau ity asyaiva abdrtho 'pi muktphala-kym keau sukhasvminau, sito rma tmana sakd ujjahra uddhtavn. hari-vae hi kasycid giriguhy bhagavn sva-mrti nikipya garua ca tatrvasthpya svayam atrgata ity uktam. tad uktam, sa devn abhyanujya ity di. atha-now; ujjahrtmana keau-the phrase ujjahrtmana keau" from the Viu Pura; iti-thus; asya-of that; eva-certainly; abda-artha-the definitions of each word; apialso; muktphala-kym-in the "Muktphala-k" commentary by Bopadeva Bosvm; keau-the word "keau"; sukha-the blissful; svminau-Personalities of Godhead; sitawhite; rma-Balarma; tmana-the word "ujjahra"; uddhtavn-manifested; hari-vaein the Hari-vaa; hi-certainly; kasyacit-in a certain; giri-guhym-mountain cave; bhagavn-the Original Personality of Godhead; sva-mrtim-own form; nikipya-having manifested; garuam-Garua; ca-also; tatra-there; avasthpya-causing to remain; svayampersonally; atra-here; gatam-arrived; iti-thus; uktam-described; tat-that; uktam-said; sa devn abhyanujya iti adi-in the verse beginning "sa devn abhyanujya". The statement "ujjahrtmana keau" is explained by Bopadeva Gosvm in his commentary muktphala-k: "The word `keau' consists of the two words `ka' and `au'. `Ka' means `blissful' and `au' means the two Personalities of Godhead. In the phrase `sita-ka-keau' the word `sita' is a name of Balarma. This phrase therefore means: `Balarma and Ka who are the two blissful Personalities of Godhead'." The interpretation that these words mean Balarma and Ka are incarnations of two hairs of Lord Viu is not correct, for it is contradicted by the following explanation found in the Hari-vaa: "After thus instructing the demigods, the Supreme Personality of Godhead travelled on Garua to a concealed mountain cave. In that cave the Lord assumed His Original form as Lord Ka. Ordering Garua to wait for Him in that cave, the Lord then descended to earth in His original form." Text 60 yais tu yath-rutam eveda vykhytam, te tu na samyak parmavanta, yata suramtrasypi nirjaratva-prasiddhi. akla-kalite bhagavati jarnudayena keaauklynupapatti. na casya keeu naisargika-sita-kateti pramam asti. yai-by whom; tu-but; yath-as; rutam-heard; eva-certainly; idam-this; vykhytamexplained; te-they; tu-but; na-not; samyak-completely; parama-amavanta-pure; yata106

because; sura-mtrasya-of only a demigod; api-even; nirjaratva-of freedom from old-age; prasiddhi-perfection; akla-kalite-beyond the bondage of time; bhagavati-in the Original Personality of Godhead; jar-of old-age; anudayena-because of the non-appearance; kea-of hairs; auklya-whiteness; anupapatti-non-appearance; na-not; ca-also; asya-of Him; keeu-among the hairs; naisargika-by nature; sita-whiteness; kat-and blackness; itithus; pramam-transformation; asti-is. What to speak of the Personality of Godhead, even the inferior demigods are free from the defects of old-age. Because the Personality of Godhead is always free from the symptoms of age, His hairs do not turn gray or white with age, as those of a conditioned human being. The Vedic literatures always describe the hairs of the Supreme Lord as black; there is no description of white hairs, hairs either naturally white, or turned white with age in the spiritual body of the Personality of Godhead. For this reason the story of white and black hairs from the head of Lord Viu is not very plausible. The learned will not accept it. Text 61 ata eva nsiha-pure kvatra-prasage akti-abda eva prayujyate, na tu keaabda. tath hi vsudevc ca devaky avatrya yado kule sita-ke ca tac-chakt kasdyn ghatayiyata ity din ata eva-therefore; nsiha-pure-in the Nsiha Pura; ka-avatra-prasage-in the connection with the account of Lord Ka's incarnations; akti-abda-the word "akti"; eva-certainly; prayujyte-is employed; na-not; tu-but; kea-abda-the word "kea"; tath hi-as it is said; vasudevt-from Vasudeva; ca-and; devakym-in Devak; avatrya-having descended; yado kule-in the family of the Yadu dynasty; sita-ke-Balarma and Ka; ca-and; tat-akti-full of all transcendental potencies; kasa-dyn-Kasa and many other demons; ghaayiyata-will kill; iti din-in the passage beginning with these words. In the descriptions of Ka and Balarma's descent to this material world, we generally do not find any mention of the word "kea" to describe them. In the following quote from the Nsiha Pura, They are described as "sita-ka" (white and black), without any use of the word "kea" which our critics are so eager to interpret as "hair": "Lord Ka and Balarma, the original black and white forms of the Supreme Personality of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the two sons of Vasudeva and Devak. In the future these two transcendental personalities will kill King Kasa and many other demons."

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Text 62 astu tarhi aopalakaa 'kea'-abda; no, avilupta-sarva-aktitvena skd dipuruatvasyaiva nicetu akyatvt ka-viu-di-abdnm avieata paryyatva-pratte ca. naivam avatrntarasya kasya vnyasya janma-dina jayanty-khyayti-prasiddham. astu-there may be; tarhi-then; aa-as an expansion; upalakaa-description; keaabda-the word "kea"; na-not; u-certainly; avilupta-sarva-aktitvena-because of being full of all transcendental potencies; skt-directly; di-puruatvasya-the Original Personality of Godhead, the source of all incarnations; eva-certainly; nicetum-to establish; akyatvtbecause of the possibility; ka-Ka; viu-Viu; abdnm-of the words; avieatawithout distinction; paryyatva-definition; pratte-because of faith; ca-also; na-not; evam-in this way; avatra-antarasya-of the other incarnations; kasya-of which; v-or; anyasya-of another; janma-of birth; dinam-day; jayanti-"jayanti"; khyayby the name; ati-prasiddham-very celebrated. Someone may object: Very well then, we shall accept that the word "kea" means "expansion," and the kevatra simply is an explanation of how Ka is an expansion of Lord Viu. To this I reply: No. This should not be concluded. Ka is the Original Personality of Godhead (di-purua), full of all transcendental potencies. Another objection may be raised: Ka, Viu, and other words are used to indicate the Personality of Godhead and no distinction is made between them in the Vedic literatures. Why are you so eager to say that Ka is the original form and Viu is the expansion. All the forms of the Lord should be considered equal, without any distinction. To this I reply: Actually Ka is specifically described as the Original Personality of Godhead, and the day when He appeared in this world is especially famous, more famous than the appearance-day of any other form of the Lord. Text 63 ata evokta mahbhrate bhagavn vsudeva ca krtyate 'tra santana svata brahma parama yogi-dhyeya nirajanam. ata eva-therefore; uktam-explained; mahbhrate-in the Mahbhrata; bhagavn-the Original Personality of Godhead; vsudeva-Ka, the son of Vasudeva; ca-and; krtyate-is glorified; atra-in this connection; santana-eternal; vatam-eternal; brahma-Brahman; paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation; nirajanam-free from all material contamination. 108

This is confirmed in the following verse from the Mahbhrata: "Ka, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavn). He is the supreme Brahman, free from all material contamination, and He is the object of the yogs' meditation. He is glorified in the pages of this book."

Text 64 tasykla-kalitatvam yo 'ya klas tasya te 'vyakta-bandho cem hu ity dau devak-dev-vkye. tasya-of Him; akla-kalitatvam-the state of being beyond the influence of time; ya ayam kla tasya te 'vyakta-bandho ceam hu iti au-the verse from rmad-Bhgavatam 10.3.26 ("yo 'ya klas tasya te 'vyakta-bandho cem hu ceate yena vivam nimedir vatsarnto mahys ta tvena kema-dhma prapadye"); devak-dev-by Devak; vkye-in the statement. That Ka is beyond the influence of time is confirmed in the following verse spoken by Devak-dev (rmad-Bhgavatam 10.3.26): "O Ka, O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship."* Text 65 nat sma te ntha sadghri-pakaja virica-vairicya-surendra-vanditam paryaa kemam ihecchat para na yatra klaprabhavet para prabhu ity dau r-dvrak-vsi-vkye ca prasiddham

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nat-bowed down; sma-we had done so; te-unto You; ntha-O Lord; sad-always; aghri-pakajam-the lotus feet; virica-Brahm , the first living being; vairicya-sons of Brahm like Sanaka and Santana; sura-indra-the King of heaven; vanditam-worshiped by; paryaam-the supreme; kemam-welfare; iha-in this life; icchatm-one who so desires; param-the highest; na-never; yatra-wherein; kla-inevitable time; prabhavet-can exert its influence; para-transcendental; prabhu-the Supreme Lord; iti-thus; dau-in the passage beginning; r dvrak-of Dvarak; vsi-of the residents; vkye-in the statement; ca-also; prasiddham-celebrated. That Ka is beyond the influence of time is confirmed in the following statement by the residents of Dvrak-pur (rmad-Bhgavatam 1.11.6) "O Lord, You are worshiped by all demigods like Brahm, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You."* Text 66 ato yat prabhsa-khae keasya blatvam eva ca tat sitimna kla-kta-palita-lakaatvam eva ca daritam, tasya arri uka-vairgya-pratipdana-prakaraa-patitatvena suramtra-nirjarat-prasiddhatvena cmukhyrthatvn na svrthe prmyam. ata-therefore; yat-because; prabhsa-khae-in the Prabhsa-khaa; keasya-of hair; balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimna-whiteness; kla-by time; kta-produced; palita-white hair of old-age; lakaatvam-characteristic; eva-certainly; caand; daritam-is revealed; tasya-of Him; arrim-of the embodied living entities; ukadry; vairgya-renunciation; pratipdana-prakaraa-explanation; patitatvena-by the fallen status; sura-of the demigods; mtra-even; nirjarat-the state of freedom from old-age; prasiddhatvena-by the fame; ca-also; amukhya-arthatvt-because of accepting the secondary meaning; na-not; sva-arthe-in the connection; prmyam-evidence. The false notion that Ka and Balarma are incarnations of a black and white hair of Lord Viu is dispelled in the Prabhsa-khaa, which explains that whiteness of hair is produced in old age, and because even the subordinate demigods, what to speak of Lord Viu, the controller of the demigods, remain always free from old-age, their hair never turns white with age. It is not possible that Lord Viu have white hairs, because He is beyond the influence of time, and therefore this conception of Lord Viu's white hair pushed forward by the dry renunciants is not acceptable. Text 67 brahm yena ity rabhya 110

viur yena davatra-gahane kipto mah-sakae rudro yena kapla-pir abhito bhikana krita ity dau. tasmai nama karmae iti garua-vacant. ki ca tat-pratipdanya matsydy-avatrm matsydi-abda-samyena chaloktir eveyam. brahm yena iti rabhya-in the passage beginning "brahm yena"; viu-Viu; yenabecause of which; daa-ten; avatra-of incarnations; gahane-in the dark abyss; kiptathrown; mah-great; sakae-difficulty; rudra-iva; yena-by which; kapla-carrying a skull; pi-in His hand; abhita bhika-aanam krita-begging alms; iti-thus; dau-in the passage beginning; tasmai-to that; nama-I offer my respectful obeisances; karmae-unto karma; iti-thus; garua-of the Garua Pura; vacant-from the statement; kim cafurthermore; tat-that; pratipdanya-to establish; matsya-Lord Matsya; di-beginning with; avatrm-of the incarnations of Godhead; matsya-di-abda-of the words "matsya-di"; samyena-the same; chala-false; ukti-statement; eva-certainly; iyam-this. Similar other faulty statements may also be found in some portions of the scriptures. For example, the Garua Pura explains: "I offer my respectful obeisances unto the law of karma, because of which iva carries a skull in his hand and wanders about as a beggar, and because of which Viu was hurled into the painful abyss of having to assume ten incarnations within the material world." The author's intention in this passage was to emphasize the uncheckable power of karma, although in order to do this he had spoken some things that are not actually true. The description of Ka and Balarma as Lord Viu's hairs is a similar untrue story. Text 68 yath aho kanaka-daurtmya nirvktu kena akyate nma-smyd asau yasya dhusturo 'pi mada-prada. yath-just as; aho-Oh; kanaka-of gold; daurtmyam-the wickedness; nirvaktum-to be described; kena-by whom; akyate-is possible; nma-by name; samyt-because of equality; asau-this; yasya-of which; dhustura-dhustura poison; api-even; mada-prada-intoxicating. The following metaphorical statement in the scriptures may also be quoted to illustrate how an author may speak something untrue in order to emphasize a point:

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"Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the poisonous drink dhutura." Text 69 iti iva-stryatvc ca ntra vaiava-siddhnta-viruddhasya tasyopayoga. yata ukta sknda eva amukha prati r-ivena iva-stre 'pi tad grhya bhagavac-chstra-yogi yat iti anya-ttparyakatvena svatas tatrpramyd yuktam caitat yath pakena pakmbha itivat. iti-thus; iva-stryatvt-the status of being confirmed in the aivite scriptures; ca-and; na-not; atra-here; vaiava-in relation to Lord Viu; siddhnta-the conclusion; viruddhasya-opposing; tasya-of that; upayoga-suitability; yata-because; uktam-spoken; sknde-in the Sknda Pura; eva-certainly; amukham-to Krttikeya; prati-to; r-ivenaby Lord iva; iva-stre-in the aivite scriptures; api-although; tat-that; grhyamacceptable; bhagavat-stra-in the Vaiava scriptures; yogi-found; yat-which; iti-thus; anya-another; ttparyakatvena-by interpretation; svata-in their own scripture; tatra-there; apramyt-because of not being established; yuktam-suitable; ca-and; etat-this; yath-just as; pakena-by mud; paka-ambha-muddy water; iti-thus; vat-just as. Statements in the aivite Puras should not be accepted unless they are corroborated by the Vaiava Puras. This is confirmed in the aivite Puras (Sknda Pura) where Lord iva says to Krttikeya: "Statements in the aivite Puras should be accepted only if they are confirmed in the Vaiava Puras." The followers of Lord iva may try to present a different conclusion, but they are simply contradicting the words of their own master, recorded in their own scripture. From this statement of Lord iva we may understand that the aivite Puras are not a very reliable source of spiritual information. They are not actually able to purify the conditioned souls, and their position is described in the following statement of rmad-Bhgavatam (1.8.52): "It is not possible to filter muddy water through mud or purify a wine-stained pot with wine." On should not therefore rely on the impure statements of the aivite Puras. Text 70

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pdmottara-khae ca iva-pratipdakn purnm api tmasatvam eva daritam. mtsye 'pi tmasa-kalpa-kathmayatvam iti. pdma-uttara-khae-in the Uttara Khaa of the Padma Pura; ca-also; ivapratipdaknm-of the followers of Lord iva; purnm-of the Puras; api-also; tamasatvam-ignorance; eva-certainly; daritam-is delineated; mtsye-in the Matsya Pura; api-also; tmasa-ignorance; kalpa-conception; kath-descriptions; mayatvam-consisting of; iti-thus. The inferiority of the aivite Puras is confirmed in the Uttara Khaa of the Padma Pura, which explains that the aivite Puras are intended for those in the mode of ignorance. The Matsya Pura also confirms that the aivite Puras are full of faulty and ignorant conclusions. Text 71 yukta ca tasya vddha-stasya r-bhgavatam apahitavata r-baladevvajtu rbhagavat-tattvsamyag-jnaja vacanam eva vadanti rjare aya kecannvit. itivat. etda-r-bhgavata-vkyena sva-viruddha-purntara-vacana-bdhana ca. yuktam-suitable; ca-also; tasya-of him; vddha-stasya-of Romaharaa Sta, the father of Sta Gosvm; r-bhgavatam-the message of rmad-Bhgavatam; apahitavata-without having properly studied; r-baladeva-r Baladeva; avajtu-offending; r-bhagavat-of the Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete; jna-from knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak; rja-e-O saintly king; aya-sages; kecana-some; anvit-endowed; itivat-in this way; etda-like these; bhgavata-of rmad-Bhgavatam; vkyena-by the statement; sva-self; viruddhacontradicting; pura-Puras; antara-within; vacana-of statements; bdhanam-refutation; ca-also. Without understanding the rmad-Bhgavatam, one cannot properly understand the philosophy of spiritual life. An example of this is Romaharaa Sta. Because of not studying the Bhgavatam, Romaharaa had not properly understood the exalted position of Lord Balarma. Because of an offense to Lord Balarma, Romaharaa was killed by the Lord. From this we may understand the importance of rmad-Bhgavatam. Without reference to the Bhgvatam, one cannot conclusively understand the nature of the Absolute Truth. That certain sages may sometimes present false conclusions, which may sometimes even become recorded in the Puras, is confirmed in the following statement of rmadBhgavatam (10.77.30): 113

"O King, some sages have said that Lord Ka became bewildered by the mystic jugglery of lva. Such conclusions should not be accepted, for the contradict the conclusion of all Vedic literatures, Lord Ka never becomes bewildered." From this we may understand supreme authority of rmad-Bhgavatam. Any scriptural explanation that contradicts the version of the Bhgavatam should be rejected. Text 72 yatheha karma-jito loka kyate ity-di-vkyena. apma somam amt abhua ity-di-vacana-bdhanavj jeyam. atrpi yat svavco virudhyeta nna te na smaranty uta iti yukti-sad-bhvo dyate. yath-just as; iha-here in the earthly planetary system; karma-jita-performing the karmaka regulations; loka-persons; kyate-become destroyed; iti-di-beginning with these words; vkyena-by the statement; apma-drinking; somam-soma; amt-immortal; abhma-we become; iti-di-beginning with these words; vacana-statement; bdhanavtcontradicting; jeyam-should be understood; atra-here; api-also; yat-what; sva-own; vaca-statement; virudhyate-is contradicted; nnam-certainly; te-they; na-do not; smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhva-good condition; dyate-is seen. We may sometimes notice contradictions in the instructions of the ruti. The two quotes which follow may serve as an example of such a contradiction within the texts of the ruti. "By performing the karma-ka rituals of the Vedas one becomes ruined." -Chndogya Upaniad 8.1.6 "By performing the karma-ka rituals of the Vedas we have become demigods eligible to drink soma-rasa." -g-mantra 8.48.3 If a speaker contradicts himself, then his words are not very much appreciated by the speaker of rmad-Bhgavatam: "They who are learned are not inclined to accept the statements of one who contradicts himself." -rmad-Bhgavatam 10.77.30 Text 73 114

tatraivtmana sandigdhatvam eva tena stena vyajitam acinty khalu ye bhv na ts tarkea yojayet ity din tatra-there; eva-certainly; tmana-of the Supreme; sandigdhatvam-doubt; eva-certainly; tena-by him; stena-by Sta Gosvm; vyajitam-expressed; acintya-inconceivable; khaluindeed; ye-which; bhv-truths of spiritual reality; na-not; tan-them; tarkea-by logic; yojayet-may properly know; iti-din-by the statement beginning with these words. Sta Gosvm speaks the following verse to reconcile this apparent contradiction in the statements of the scriptures (Mahbhrata, Udyoga-parva): "The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by logic and philosophy one cannot expect to properly understand them." Text 74 ki ca, tatraivottara-granthe candrasya kalakpatti-kraa-kathane r-kvatraprasage svaya viur evety uktatvt svenaiva virodha ca. kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhsa Khaa of the Sknda Pura; candrasya-of the moon-god; kalaka-of the spots; patti-misfortune; kraa-cause; kathane-in the description; r-ka-of r Ka; avatra-appearance; prasage-in that connection; svayam-personally; viu-Lord Viu; eva-certainly; iti-thus; uktatvt-from the statement; svena-by using the word "sva"; virodha-contradiction; ca-also. Also, in the story of Candra-kalakpatti-kraa in the Prabhsa-khaa of the Sknda Pura, in the description of Lord Ka's appearance, Ka is described as Lord Viu Himself. By using the words "svaya viu (Viu Himself)", the concocted idea that Ka is an incarnation of Lord Viu's hair is refuted by Vysadeva. Text 75 tasmn na kevatratve 'pi ttparyam, kea-abdasya blatva-vacana ca. tasmt-for this reason; na-not; kea-of a hair; avatratve-as an incarnation; api-and; ttparyam-the proper understanding; kea-abdasya-of the word "kea"; blatva-of foolish and childish persons; vacanam-the statement; ca-also. The idea that Ka is an incarnation of Lord Viu's hair should not be accepted, for it is thus refuted by Vysa. Only foolish persons with a childlike mentality will insist that the word "kea" in the phrase "kevatra" from the Viu Pura should be interpreted to mean "a hair". 115

Text 76 chalato bhagavat-tattvjnato veti sthitam. chalata-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth; ajnata-from ignorance; va-or; iti-thus; sthitam-situated. Because it is contradicted by so many descriptions in the Vedic literatures, the statement that Lord Ka is an incarnation of Lord Viu's hair must be either a trick to bewilder the atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual nature of the Supreme Personality of Godhead. Text 77 ato vaiavdi-padyn abdottham artham eva payma aavo ye prakante mama te kea-sajit sarvaj keava tasmn nmhur muni-sattama iti sahasra-nma-bhyotthpita-bhrata-vacant kea-abdenur ucyate. ata-therefore; vaiava-of the Viu Pura; di-and other Vedic literatures; padynmof the verses; abda-the word; uttham-appearing; eva-certainly; payma-we see; aava-rays of light; ye-which; prakante-are manifest; mama-My; te-they; keasajita-known as "kea"; sarvaja-omniscient; keavam-Keava; tasmt-therefore; nma-the name; hu-speak; muni-sattama-O best of the sages; iti-thus; sahasra-nma-of the Viu-sahasra-nma-stotra; bhya-in the explanation; utthpita-spoken; bhrata-of the Mahbharata; vacant-from the statement; kea-abdena-by the word "kea"; au-ray of light; ucyate-is spoken. The actual meaning of the word "kea" when used in a name of the Supreme Personality of Godhead is explained by the Lord in the Mahbhrata in the description of the thousand names of Lord Viu. There the Lord Himself says: "The effulgence of My transcendental body is known by the word `kea'. O best of the sages, because I am the source of the Brahman effulgence, the learned devotees, who know everything, call Me by the name `Keava'." Text 78

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tatra ca sarvatra keetara-abda-prayogn nn-varn r-nrada-datay mokadharma-prasiddhe ca. tath cutve labdhe tau cs vsudeva-sakaravatrascakatay nirdiv iti tayor eva sytm iti gamyate. tadyayor api tayor aniruddhe 'bhivyakti ca yujyata eva. tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; kea-itara-abdaprayogt-because of the use of other words; nn-various; vara-colors; anm-of effulgences; r-nrada-of Nrada Muni; datay-by the observation; moka-dharma-in the scripture known as Moka-dharma; prasiddhe-from the conclusion; ca-also; tath-in the same way; ca-and; autve-in the effulgence; labdhe-attained; tau-two; ca-also; ausplendors; vsudeva-Vsudeva; sakaraa-Sakaraa; avatra-incarnations; scakatayby indicating; nirdiau-indicated; iti-thus; tayo-of Them; eva-certainly; sytm-may be; iti-thus; gamyate-is approached; tadyayo-of Their expansions; api-also; tayo-of Them; aniruddhe-in Lord Aniruddha; abhivyakti-manifestation; yujyate-is suitable; eva-certainly. We may also note in this connection that although the word "kea" is used in the Viu Pura, it is not used in the many other descriptions of Lord Ka's appearance found in the Vedic literaturs. That the word "kea" should mean "effulgence" is supported by Nrada Muni's explanation in the Moka-dharma that the Lord appears in a variety of forms and colors. The explanation of the Viu Pura that the Lord appears as "ukla-ka-keau" or "white and black keas" may be understood to mean that the Lord appears in white and black forms. This may be understood to refer to Lord Vsudeva and Lord Sakaraa, or it may also refer to Lord Aniruddha. Text 79 avatri-tejo-'ntarbhtatvd avatrasya. evam eva sattvam rajas tama ity di prathamaskandha-padya-prptam aniruddhkhya-puruvatratvam avatri-of the Original Source of all Incarnations; teja-the effulgence; antarbhtatvtbecause of being situated within; avatrasya-of the incarnation; evam-in this way; evacertainly; sattva raja tama iti di-in the verse beginning "sattvam rajas tama"; prathama-skndha-of the First Canto of rmad-Bhgavatam; padya-prptam-in the verse; aniruddha-khya-known as Aniruddha; purua-avatratvam-as a purua-incarnation. Viu-tattva expansions of the Personality of Godhead are manifested from the bodily rays of the Lord. (The complexion of Lord Ka is blackish, and therefore the direct expansion of Lord Ka, which is manifested from His bodily rays, is also blackish: Lord Vsudeva. Because Lord Sakaraa is manifested from Lord Balarma, His complexion is also the same as Lord Balarma's: white.) The Purua-avatra Lord Aniruddha is described in the 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 117

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 80 bhavn-nthai ity di pacama-skandha-gadya-prpta sakaravatratva ca bhavasya sagacchate. bhavn-nthai iti di-in the verse beginning "bhavn-nthai" "bhavn-nthai strgarbuda-sahasrair avarudhyamno bhagavata catur-mrter mah-puruasya tury tmas mrti praktim tmana sakaraa-sajm tma-samdhi-rpea sannidhpyaitad abhigan bhava upadhvati"; pacama-skndha-of the Fifth Canto of rmad-Bhgavatam; gadya-prptam-in the prose passage; sakaraa-of Lord Sakaraa; avatratvam-the status of an incarnation; ca-and; bhavasya-of iva; sagacchate-is manifested. That Lord iva is an expansion of Lord Sakaraa is confirmed in the following prose statement of rmad-Bhgavatam (5.17.16): "In Ilvta-vara, Lord iva is always encircled by ten billion maidservants of goddess Durg, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vsudeva, Pradyumna, Aniruddha and Sakaraa. Sakaraa, the fourth expansion, is certainly transcendental, but because His activities of destruction in the material world are in the mode of ignorance, He is known as tmas, the Lord's form in the mode of ignorance. Lord iva knows that Sakaraa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra." Text 81 tata ca ujjahra ity asyyam artha. tmana sakt r-vsudeva-sakaraa-bhtau keau a ujjahra uddhtavn praka-ktya daritavn ity artha. tata-therefore; ca-also; ujjahra iti-of the word "ujjahra"; asya-of it; ayam-this; arthathe meaning; tmana-the word "tmana"; sakt-understood in the sense of "from Himself; r-vsudeva-Vsudeva; sakaraa-and Sakaraa; aa-bhtau-plenary expansions; keau-by the word "keau"; au-two splendid appearances; ujjahra-the word "ujjahra"; uddhrtavan praka-ktya daritavn-manifested; iti-thus; artha-the meaning. 118

Therefore the statement of the Viu Pura (ujjahrtmana keau sita-kau mahmune) should be understood in the following way: The word "tmana" means "from Himself", the word "keau" means the two incarnations Vsudeva and Sakaraa, who have black and white complexions, and the word "ujjahra" means manifested." The entire statement means "The Lord then appeared as Vsudeva and Sakaraa, who have black and white complexions." Text 82 atrya sumerur ity eka-dea-daranenaivkhaa-sumeru-nirdeavat tad-daranenpi prasyaivvirbhva-nirdeo jeya. atra-here; ayam-this; sumeru-Mount Sumeru; iti-thus; eka-dea-one side; daranena-by seeing; eva-certainly; akhaa-the entire; sumeru-Mount Sumeru; nirdeavat-like the revelation; tat-of that; daranena-by the sight; api-also; prasya-of the whole; evacertainly; virbhva-appearance; nirdea-indication; jeya-should be known. Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the entire mountain, in the same way, by properly understanding this verse from Viu Pura, one will be able to know the actual nature of Lord Ka's appearance in the material world. Text 83 atha sa cpi keau ity dik-vykhy. udvavarhe yoga-balentmana sakd vicchidya daraym sa. sa cpi iti ca-abda prvam ukta deva-kartka nivedana-rpam artha samuccinoti. atha-now; sa cpi keau iti dika-on the verse beginning "sa cpi keau"; vykhycommentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; saktnear; tmana-from Himself; sakt-near; viccidya-separating; daraym sa-revealed; sa ca api iti-the words "sa cpi"; ca-abda-the word "ca"; prvam-formerly; uktam-spoken; deva-by the demigods; kartkam-done; nivedana-of an appeal; rpam-in the form; arthammeaning; samuccinoti-refers. An explanation of the verses from Mahbhrata quoted in Text 56 follows: In these verses the word "udvavarhe" means that the Lord appears by His own mystic potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the previous verses.

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Text 84 api-abdas tad-udvarhane r-bhagavat-sakaraayor api hetu-karttva scayati. api-abda-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; rbhagavat-of Lord Vsudeva; sakaraayo-and Lord Sakaraa; api-also; hetu-karttvamthe condition of being the cause; scayati-indicates. The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if Ka and Balarma had appeared from Lord Viu") indicate that in reality Vsudeva and Sakaraa are emanations of Ka and Balarma. Text 85 tau cpi iti ca-abdo 'nukta-samuccayrthatvena bhagavat-sakaraau svayam viviatu. pact tau ca tat tadtmyenviviatur iti bodhayati. api-abdo yatrnusytv am, so 'pi tadaa apti gamayati. tayor eko balabhadro babhva ity dika tu nara-nryao bhavet. harir eva bhaven nara ity divat tad-aikyvpty-apekay. tau capi iti-the words tau capi"; ca-abda-the word "ca"; anukta-unspoken; samuccayaarthatvena-with additional meanings; bhagavat-Vsudeva; sakaraau-and Sakaraa; svayam-personally; viviatu-entered; pact-afterwards; tau-the two; ca-also; tattherefore; tad-tmyena-in Their original forms; viviatu-entered; iti-thus; bodhayatiteaches; api-abda-the word "api"; yatra-where; anusytau-joined; am-the two; sa apithe same person; tat-His; aa-expansions; api-also; iti-thus; gamayati-causes to go; tayo-from the two; eka-one; balabhadra-Balarma; babhva-became; iti adikam-etc.; tu-also; nara-nryaa-Nara and Nryaa is; bhavet-became; hari-Hari; eva-certainly; bhavet-became; nara-Nara; iti divat-as in the passage beginning; tat-of Them; aikyaoneness; avpti-attainment; apekay-with reference to. An intricate sequence of events is hinted by the use of the phrase "tau cpi (the two of them, also, also)" in this passage from the Mahbhrata. First: Vsudeva and Sakaraa (the purua-incarnations) entered the wombs of Devak and Rohi. Then: Ka and Balarma (the original forms of Vsudeva and Sakaraa) entered the wombs of Devak and Rohi "also". Then, within the womb of Devak, Vsudeva and Ka joined to become a single Ka, and within Rohi's womb Sakaraa and Balarma joined to become a single Balarma. In this way the word api" (also) refers to the joining of Ka-Vsudeva and Balarma-Sakaraa. In other words, Lord Ka sent His immediate viu-tattva expansions into the material world before He personally came, and when He personally came, He and His viu-tattva forms became united into a single form. This is confirmed in the following statements: 1. "tayor eko balabhadro babhva" (the two of Them then became one Balarma).

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2. "nara-nryao bhavet. harir eva bhaven nara" (Nara-Nryaa is joined to become a single Lord Hari). Text 86 keava r-mathury keava-sthnkhya-mah-yoga-phdhipatvena prasiddha, sa eva ka iti. keava-Kesava; r-mathurym-in Mathur; keava-of Lord Keava; sthna-the abode; khya-known as; mah-great; yoga-pha-sacred place; adhipatvena-as the ruler; prasiddha-famous; sa-He; eva-certainly; ka-Ka; iti-thus. Another meaning of this passage from the Mahbhrata which explains that Ka appears as a "kea" is that "Keava" is specifically the name of Lord Ka when He appears as the monarch of Mathur. In this way, the passage from the Mahbhrata may be paraphrased: "The original Ka then appeared in His feature as Keava (the monarch of Mathur)." Text 87 ata evodhariyate bhme suretara ity di. r-nsiha-pure tu sita-ke ca mac-chakt iti tat-tad-vara-nirdeenu-vcaka eva akti-abda iti tat-tulya-ttparyopekay. ata eva-therefore; udahariyate-it may be said; bhme suretara iti di-the verse beginning "bhme suretara"; r-nsiha-pure-in the Nsiha Pura; tu-but; sitawhite; ke-and black; ca-and; mat-my; akti-potencies; tat-tat-various; vara-colors; nirdeena-by describing; au-the effulgence; vcaka-describing; eva-certainly; aktiabda-by the word "akti"; iti-thus; tat-with that; tulya-equal; ttparya-understanding; upekay-with reference to this. In the rmad-Bhgavatam (2.7.26) Lord Ka is described as "sita-ka-kea". This does not mean that Ka is an incarnation of a black hair from Lord Viu. The actual explanation of this word is found in the Nsiha Pura, where the Lord explains: "sitake ca mac-chakt" (I appear in many viu-tattva forms, which have complexions of white, black, and many other colors). Text 88 rmad-bhgavatasya tu nai prakriyvakalit. tasmt eva vadanti rjare ity divad eva sbhimat. kadcid tma-gopanya bhagavn yad anyath darayati, tad eva ayo yath-mati prastuvantti. tad etad anuvdakasya bhme suretara-vartha-ity dau kalay sita-kakea ity asya ca yojan.

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rmad-bhgavatasya-of the rmad-Bhgavatam; tu-but; na-not; ea-this; prakriyavakalit-fault; tasmt-therefore; evam vadanti rjare iti divat-just as the verse beginning with "evam vadanti rjare"; eva-certainly; sa-it; abhimat-may be considered; kadcitsometimes; tma-Himself; gopanya-for concealing; bhagavn-the Original Personality of Godhead; yat-because; anyath-otherwise; darayati-displays Himself; tat-for this reason; eva-certainly; aya-the sages; yatha-mati-as far as their realization permits; prastuvantioffer prayers; iti-thus; tat-therefore; etat-this; anuvdakasya-of the speaker; bhme suretara-vartha-iti dau-the verse beginning with the words "bhme suretara-vartha"; kalay sita-ka-kea iti-the phrase "kalay sita-ka-kea"; asya-of this; ca-also; yojan-suitable. Because this phrase from the Bhgavatam (sita-ka-kea) is somewhat ambiguous, the Bhgavatam should not be considered faulty. The phrase from the Bhgavatam describing Ka's bewilderment when lva tricked Him (eva vadanti rjare) is described as an explanation given by some sages. In other words, although Ka is never actually bewildered, some sages said that He was bewildered on that occasion. Therefore the statements of the Bhgavatam sometimes contain the opinions of certain sages according to their partial understanding. Sometimes the Original Personality of Godhead chooses to conceal Himself and He appears to be something that He actually is not. Because the Lord sometimes does not reveal His actual nature, therefore it is said that the sages describe Him according to their realization. In other words, the opinions of the sages sometimes present an incomplete view of the Supreme Lord. It is possible to interpret this Bhgavatam verse (2.7.26) (which describes the "sita-ka-kea") as such a partial understanding, even though it is recorded in the Bhgavatam. Text 89 kalay aena ya sita-ka-kea, sita-kau keau yatra tath-vidha, sa eva skd bhagavn jta ity eva kartavyeti. kalay-the word "kalay"; aena-means "with His expansions; ya-who; sita-kakea-the phrase "sita-ka-kea"; sita-ka keau yatra tath-vidha-who expands as the white and black purua incarnations (Sakaraa and Vsudeva); sa eva-that very same person; skt-directly; bhagavn-the Original Personality of Godhead; jta-appeared; itithus; evam kartavya iti-in this way it should be understood. Lord Ka is therefore the Original Personality of Godhead, and the phrase "kalay sitaka-kea" means "The Suprme Personality of Godhead, who expands as the white and black purua-incarnations (Lord Sakaraa and Lord Vsudeva)." Text 90

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ata eva purua-nryaasya tathgamana-pratipdaka-r-hari-vai-vkyam api tattejasm karaa-vivakayaivoktam. sarve pravea ca tasmin sayuktikam evodharaya. ata eva-therefore; purua-nryaasya-of Lord Nryaa; tath-in the same way; gamana-Ka's arrival; pratipdaka-describing; r-hari-vaa-vkyam-statement of the Hari-vaa; api-and; tat-His; tejasam-potency; karaa-taking; vivakay-with an intention to describe; uktam-spoken; sarvem-of all; pravea-entrance; ca-also; tasminwithin Him; sa-yuktikam-with good reason; eva-certainly; udharaya-should be described. According to the description of Lord Ka's advent found in the Hari-vaa (and quoted in Text 59 of this anuccheda), all the potencies of Lord Nryaa are present within the form of Lord Ka. Actually, all the forms of the Personality of Godhead are present within the original form of Ka. Text 91 ata pdmottara-khae nsiha-rma-keu -guya-paripraam ity avatrntarasdhrayam api mantavyam. kintv avatrm prasage teu rehe vividiite smnyatas tvat sarva-rehas traya ukt. tev apy uttarottaratrdhikya-krambhipryea r-ke raihya vivakitam. ata eva r-viu-pure maitreyena hirayakaiputvdiu jayavijayayos tayor amukti-mukti-krae pe r-pararo 'pi r-kasyaivty-udbhaaivaryaprakam ha. ata-therefore; padma-uttara-khae-in the Uttara Khaa of the Padma Pura; nsiha-in Lord Nsiha; rma-in Lord Rma; keu-and in Lord Ka; a-guya-of the six opulences; paripraam-fullness; iti-thus; avatra-antara-for all the incarnations of Godhead; sdhrayam-universal feature; api-although; mantavyam-should be considered; kintu-however; avatrm prasage-among all the incarnations of Godhead; teu-among them; rehe-best; vividisite-desired to be known; smnyata-generally; tvat-to that extent; sarva-of all; reha-best; traya-three; ukt-are described; teu-among them; api-even; uttara-uttaratra-dhikya-krama-of each one superior to the preceding one; abhipryea-with the intention; r-ke-for Lord Ka; raihyam-superiority; vivaksitam-is desired to be spoken; ata eva-therefore; r-viu-pure-in the Viu Pura; maitreyena-by Maitreya; hirayakaiputva-diu-in the condition of accepting the forms of Hirayakaipu and other demons; jaya-of Jaya; vijayo-and Vijaya; tayo-of them; amukti-without liberation; mukti-of liberation; krae-when the cause; pe-was asked; r-parara-Parara Muni; api-also; r-kasya-of Lord Ka; eva-certainly; ati-great; udbhaa-extraordinary; aivarya-opulence and prowess; prakam-manifestation; hadescribed. The Padma Pura Uttara-khaa explains:

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nsiha-rma-keu -guya-paripraam "The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are fully present in the forms of Lord Nsiha, Rma, and Ka." Although all the forms of the Personality of Godhead fully display these six opulences, these three forms are singled out as especially displaying them. Because the most significant word "nsiha-rma-keu" is a dvandva-compound, and because the most important word is generally placed at the end of a compound-word, we may conclude that because Ka is placed at the end of this compound, He is the most important of all the forms of the Lord. This is confirmed in the Viu Pura, where Maitreya Muni asks Parara Muni why Jaya and Vijaya, although killed by the hands of Lord Nsiha, Lord Varha, and other forms of the Lord, did not attain liberation, although they both became liberated when killed by the hand of Lord Ka. To answer this question, Parara Muni described Lord Ka's supreme position among all the forms of the Personality of Godhead, and His supreme opulence and power. Text 92 ki ca r-kam aprpynyatra tv asur muktir na sambhavati. kim ca-furthermore; ca-also; r-kam-Lord Ka; aprpya-without attaining; anyatraotherwise; tu-but; asurm-of demons; mukti-liberation; na-not; sambhavati-is possible. Generally speaking, demons cannot attain liberation unless they attain the personal association of Lord Ka. Text 93 eva-kra-dvayena svayam eva r-gtsu tath scant eva-kra-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly; r-gtsu-in the Bhagavad-gt; tath-in this way; scant-from the indication. This is described in the following verses of Bhagavad-gt (16.19-20), where Lord Ka repeats the word "eva" (certainly) twice to emphasize the point: Text 94 tn aha dviata krrn 124

sasreu nardhamn kipmy ajasram aubhn surv eva yoniu tn-those; aham-I; dviata-envious; krrn-mischievous; sasreu-into the ocean of material existence; nardhamn-the lowest of mankind; kipmi-put; ajasram-innumerable; aubhn-inauspicious; suru-demoniac; eva-certainly; yoniu-in the wombs. "Those who are envious and mischievous, who are lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Text 95 sur yonim pann mh janmani janmani mm aprpyaiva kaunteya tato ynty adham gatim surm-demoniac; yonim-species; pann-gaining; mh-the foolish; janmani janmani-in birth after birth; mm-unto Me; aprpya-without achieving; eva-certainly; kaunteya-O son of Kunt; tata-thereafter; ynti-goes; adhamm-condemned; gatimdestination. "Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." Text 96 kutracid bhagavad-dvei tat-smaradi-prabhvena ryat v mukti. sarvem api tad-dvei tu mukti-pradatvam anyatrvatre 'vatrii v na kaccic ca ryate. tasmt tem api mukti-dattvya r-ka evaivarya-prakdhikya darayati. yuktam eva varaym sa sa r-parara. kutracit-sometimes; bhagavat-of the Lord; dveim-of the enemies; tat-of the Lord; smaraa-di-by remembrance, or by otherwise rendering service; prabhvena-by the strength; ryatm-is heard; v-or; mukti-liberation; sarvem-of all; api-however; tatdveim-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of granting; anya-other; avatre-during the incarnation; avatrii-the source of incarnations; v-or; nanot; kaccit-some; ca-and; ryate-is heard; tasmt-for this reason; tem-of them; apieven; mukti-dattvya-for granting liberation; r-ka-r Ka; eva-certainly; aivaryaopulence; praka-manifestation; adhikyam-superiority; darayati-reveals; yuktamproperly; eva-certainly; varaym sa-described; sa-he; r-parara-Parara Muni.

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According to the descriptions of the Vedic literatures, although the enemies of the Supreme Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving Him in some capacity, generally they do not all become liberated simply by associating with the Lord or being killed by Him. By killing and liberating these demons, Lord Ka reveals His transcendental opulence, greater than the opulences of any other form of the Personality of Godhead. These statements are all confirmed by the explanations spoken by Parara Muni and recorded in the Viu Pura. Text 97 ata eva sarvam aivarya-skt-krasya mukti-hetutvam uktv puna ca ptandi-moka vicintya klanemy-dh ca tad-abhvam akya tad apy asahamnas tasya tu rkkhyasya bhagavata paramdbhuta-svabhva evyam ity uvca sarvntima-gadyena ata eva-therefore; sarvam-completely; aivarya-opulence; skt-krasya-manifesting; mukti-liberation; hetutvam-the condition of being the cause; uktv-having described; puna-again; ca-also; ptan-of Ptan; di-and others; mokam-the liberation; vicintyaconsidering; klanemi-of Klameni; dnm-and others; ca-also; tat-abhvam-the position of not being liberated; akya-suspecting; tat-that; api-also; asahamna-not tolerating; tasya-of Him; tu-but; r-ka-khyasya-named r Ka; bhagavata-of the Original Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhva-nature; evacertainly; ayam-this; iti-thus; uvca-said; sarva-all; antima-at the end; gadyena-by the prose statement. When Lord Ka considered how Ptan and other demons had already become liberated, He began to suspect that perhaps Klanemi and the other remaining demons would not attain liberation. This possibility became completely intolerable for the Lord. This astonishing transcendental nature of the Supreme Personality of Godhead, Lord Ka, is described by Parara Muni at the end of his prose description of the Lord's opulence. Parara said (Viu Pura 4.15.9): Text 98 aya hi bhagavn krtita sasmta ca dvenubandhenpy akhila-sursurdi-durlabha phala prayacchati, kim uta samyag-bhaktimatm ity anena. ayam-He; hi-certainly; bhagavn-the Supreme Personality of Godhead; krtita-glorified; sasmta-remembered; ca-and; dvea-anubandhena-with hatred; api-even; akhila-by all; sura-the demigods; asura-demons; di-and others; durlabham-difficult to attain; phalamresult; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatm-of the pure devotees. "The Supreme Personality of Godhead, Lord Ka, freely gave liberation to the demons who, although full of hatred for Him, somehow became immersed in remembering Him or 126

talking about Him. If the Lord gave to these demons liberation, which is ordinarily very difficult for them, or even for the demigods or anyone else to achieve, then how shall we be able to describe the benediction He gave to the pure devotees full of love for Him?"

Text 99 ata r-bhgavata-mate tayor janma-traya-niyama ca r-kd eva tan-moka sambhaved ity apekayaiveti jeyam. ata-therefore; r-bhgavata-of the rmad-Bhgavatam; mate-in the opinion; tayo-of Jaya and Vijaya; janma-traya-niyama-punishment of taking three births as demons; ca-and; r-kt-from r Ka; eva-certainly; tat-their; moka-liberation; sambhavet-became possible; iti-thus; apekay-in this regard; eva-certainly; iti-thus; jeyam-it should be understood. The rmad-Bhgavatam explains that Jaya and Vijaya were cursed to take three births as demons. We may note in this connection that they were ultimately liberated by Ka. Their liberation was possible only from the hand of Ka and not from any other form of the Lord. Text 100 ata eva r-nradepi tam uddiyaivoktam vairea ya npataya ity din, r-brahma ca ye ca pralamba-khara-durdara ity din sarve muktidatva ca tasya r-kasya nijaprabhvtiayena yath kathacit smart-cittkaratiaya-svabhvt. anyatra tu tath svabhvo nstti nsti muktidatvam. ata eva veasypi viu-dveias tadvad vebhvn mukty-abhva iti. ata eva-therefore; r-nradena-by Nrada Muni; api-also; tam uddiya-in this connection; eva-certainly; uktam-is explained; vairea yam npataya iti din-by the verse (Bhg. 11.5.48) "vairea ya npataya iupla-paura-lvdayo gati-vilsa-vilokandyai dhyyanta kta-dhiya ayansandau tat-smyam pur anurakta-dhiy puna kim"; rbrahma-by Lord Brahm ; ca-also; ye ca pralamba-khara-durdara iti din-by the verse (Bhg. 2.7.34-35) "ye ca pralamba-khara-dardura-key-aria-mallebha-kasa-yavan kapipaurakdy anye ca lva-kuja-balvala-dantavakra-saptoka-ambara-vidratha-rukmimukhy/"ye v mdhe samiti-lina tta-cp kmboja-matsya-kuru-sjaya-kaikaydy ysyanty adaranam ala bala-prtha-bhma-vyjhvayena hari nilaya tadyam"; sarvem-of all; muktidatvam-the position of granting liberation; ca-and; tasya-of Him; rkasya-r Ka; nija-prabhava-atiayena-by His great potency; yath-just as; kathacitin every way; smat-of the meditator; citta-the mind; karaa-attracting; atiaya-great; 127

svabhvt-because of nature; anyatra-otherwise; tu-but; tath-in that way; sva-own; bhva-nature; na-not; asti-is; na-not; asti-is; muktidatvam-the position of granting liberation; ata eva-for this reason; veasya-of King Vea; api-also; viu-for Lord Viu; dveia-full of hatred; tdvat-in that way; vea-entrance; abhvt-because of the nonexistence; mukti-of liberation; abhva-non-existence; iti-thus. Even demons who are killed by Lord Ka, or who think of Him at the time of death in a spirit of enmity, attain liberation. This is confirmed by Nrada Muni in the following verse of rmad-Bhgavatam (11.5.48): "Kings like iupla, Pauraka and lva meditated in envy upon the movements, playful gestures, glances and other attractions displayed by Lord Ka. Thus fixing their minds while engaged in lying down, sitting, and in all activities, they attained a status equal to His. How then to compare with those whose minds are naturally attached to Him in a favorable mood?"* It is also confirmed by Lord Brahm in these words (rmad-Bhgavatam 2.7.34): "All demonic personalities like Pralamba, Dhenuka, Baka, Ke, Aria, Cra, Muika, Kuvalaypa elephant, Kasa, Yavana, Naraksura and Pauraka, great marshals like lva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, ambara, Vidratha and Rukm, as also great warriors like Kmboja, Matsya, Kuru, Sjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuha planets."* By His own transcendental potency, Lord Ka can grant liberation to anyone, regardless of how they think of Him. It is only Lord Ka who will always grant liberation to the demons killed by Him. If one is thinking of Lord Ka, even adversely, at the time of death, he will certainly become liberated. If one hatefully thinks of any other form of the Lord at the time of death, he may not necessarily become liberated. For example, the demon Vea was unable to think of the form of r Ka at the time of his death, and therefore the demon did not attain liberation. One who, at the time of his death meditates on the Personality of Godhead in a spirit of animosity is only assured of liberation if the object of his meditation is specifically the form of r Ka. Text 101 ata evoktam tasmt kenpy upyena mana ke niveayet iti. ata eva-therefore; tasmt-therefore; kenpi-by any; upyena-means; mana-the mind; ke-in Ka; niveayet-one should fix.

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Because liberation is attainable even for one who remembers the form of r Ka even in a spirit of animosity, it is said in the rmad-Bhgavatam (7.1.33): "Therefore one must somehow think of Ka, whether in a friendly way, or inimically."

Text 102 tasmd asty eva sarvato 'py caryatam akti r-kasyeti siddham. tasmt-from this evidence; asti-there is; eva-certainly; sarvata-completely; api-also; caryatama-most astonishing; akti-potency; r-kasya-of r Ka; iti-thus; siddhamthe conclusion. From these statements we may conclude that Lord Ka is the master of the most wonderful transcendental potency. Text 103 tad eva virodha-parihrea viruddhrthnm apy arthnuklyena r-kasya svayabhagavattvam eva dh-ktam. tat-therefore; evam-in this way; virodha-objections; parihrea-by removing; viruddhaarthnm-of the improperly interpreted scriptural passages; artha-nuklyena-by the proper interpretation; r-ka-of r Ka; svayam-bhagavattvam-the status of the Original Personality of Godhead; eva-certainly; dh-ktam-is conclusively proven. By answering all objections and by giving the proper interpretation of those scriptural passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have firmly established the fact that Lord Ka is the Original Form of the Personality of Godhead. Text 104 tatra ca vednta-strdv apy ekasya mah-vkyasya nn-vkya-virodha-parihreaiva sthpanya darayan npy atraivedam ity araddheyam. vkyn durbala-balitvam eva vicarayam, na tu bahv-alpat. dyate ca loke-ekenpi yuddhe sahasra-parjaya iti. evam ca bahu-virodha-parihreaiva svasmin r-kkhye para-brahmai sarva-vedbhidheyam ha tatra-in this connection; ca-also; vednta-stra-in the Vednta-stra; dau-and other Vedic literatures; api-also; ekasya-of one; mah-vkyasya-great statement; nn-various; vkya-statements; virodha-opposition; parihrea-by removing; eva-certainly; sthpanya129

of establishing; darayan-showing; na-not; api-but; atra-here; eva-certainly; dam-in this way; iti-thus; araddh-lack of faith; iyam-this; vkynm-of statements; durbala-of the weak; balitvam-strength; eva-certainly; vicarayam-to be established; na-not; tu-but; bahu-of many statements; alpat-weakness; dyate-is observed; ca-also; loke-in the world; ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajaya-victor; iti-thus; evam-in the same way; ; ca-also; bahu-many; virodha-objections; parihrea-by removing; eva-certainly; svasmin-in Himself; ka-khye-named Ka; para-brahmai-the Supreme Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-name-ha-says. Someone may object: By speaking only a few arguments, you have attempted to refute the great mass of evidence against your theory. I cannot believe your conclusion. To this I reply: In the Vednta-stra and other Vedic literatures many lengthy arguments are refuted in a few words. The length of an argument is not the criterion of whether it is true or not. Even in the material world we may see an example of this, for sometimes a single strong fighter may defeat a thousand soldiers in the battle. In the same way a single strong argument may defeat thousands of illogical words. All of your arguments are defeated by Lord Ka Himself, for He describes Himself as the ultimate meaning of all the Vedic literatures in the following words (rmad-Bhgavatam 11.21.42-43): Text 105 ki vidhatte kim cae kim andya vikalpayet ity asy hdaya loke nnyo mad veda kacana m vidhate 'bhidhatte m vikalpypohyate hy aham kim-what; vidhatte-direct; kim-what; cae-declare; kim-what; andya-taking as the object; vikalpayet-may conjecture; iti-thus; asy-of the Vedic literature; hdayamintention; loke-in this world; na-not; anya-other; mat-than Me; veda-knows; kacanaanyone; mm-Me; vidhatte-they ordain; abhidhatte-set forth; mm-Me; vikalpyaspeculating; aphyate-am fixed; hi-certainly; aham-I. "What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me." Sarva-samvadini Comment

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ki vidhatte iti; asya crika-praghaake kea"-abda-vykhyne r-hari-vaa-vkyni tatra s prvat nma guh devai sudurgam tribhis tasyaiva vikrantair nitya parvasu pjit pura tatra vinyasya deha harir udra-dh tmna yojaym sa vasudeva-ghe prabhu iti. kim vidhatte iti-rmad-Bhgavatam 11.21.42-43 quoted on @ page 234; asya-of this verse; crika-praghaake-in the style of composition known as "crika"; kea-abda-of the word "kea"; vykhyne-in the explanation; r-hari-vaa-of the Hari-vaa; vkyni-the statements; tatra-there; s-that; prvat-of the mountain; nma-indeed; guh-the cave; devai-by the demigods; sudurgam-very difficult to be approached; tribhi-by three; tasyaof Him; eva-certainly; vikrantai-powerful; nityam-eternally; parvasu-in that place; pjitworshipped; puram-existing from time immemorial; tatra-there; vinyasya-placing; deham-form; hari-Lord Hari; udra-dh-magnanimous; tmnam-Himself; yojaym samanifested; vasudeva-of Mahrja Vasudeva; ghe-in the home; prabhu-the Supreme Master. That Lord Ka is not an incarnation of one of Lord Viu's hairs, but is directly the Original Supreme Personality of Godhead is also confirmed in the following statement of the Hari-vaa: "The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot approach, then appeared in that mountain cave in His primeval original transcendental form. After being worshipped by Brahm , iva, and Viu, the magnanimous Supreme Lord appeared within the home of Mahrja Vasudeva." Anuccheda 30 Text 1 ad evam, kas tu bhagavn svayam ity etat-pratij-vkyya mah-vra-rjyevtmanaiva nirjitytmast-kta-virodhi-atrthypi obh-vieea prekvatm nandanrtha caturagi senm ivnym api vacana-rem upaharmi. tatra tasya llvatra-karttvam ha tat-therefore; evam-in this way; ka tu bhagavn svayam iti-the statement "kas tu bhagavn svayam (Bhg. 1.3.28); etat-of this; pratij-assertion; vkyya-for statement; 131

mah-great; vra-of heros; rjya-for the ruler; iva-just as; tman-personally; iva-just as; nirjitya-having defeated; tmasat-kta-brought under subjugation; virodhi-of those attempting to refute the arguments; ata-of hundreds; arthya-meanings; api-even; obhwith a beauty; vieea-specific; prekvatm-of the observers; nandana-artham-for the delight; caturagim-consisting of four parts (footsoldiers, cavalry, chariot warriors, and warriors riding elephants); senm-army; iva-just like; anym-the other; api-even; vacanaof words; reim-multitude; upharmi-I bring; tatra-in this connection; tasya-of Lord Ka; ll-avatra-of pastime incarnations; kattvam-the status as the original source. Our paribh-stra (ka tu bhagavn svayam) now appears as a great heroic king who has just defeated hundreds of enemies in the form of opposing arguments and completely brought them under his submission to the great delight of all onlookers. I shall now bring into view the multitude of arguments that forms the footsoldiers, cavalry, chariot warriors and elephant-riding warriors of his army. The first division of that army consists of the arguments to prove that r Ka is the origin of all ll-avatras (pastime incarnations). At the beginning of this division is the following verse spoken by the demigods to Lord Ka (rmad-Bhgavatam 10.2.40): Text 2 matsyva-kacchapa-nsiha-varha-hasarjanya-vipra-vibudheu ktvatra tva psi nas tri-bhuvana ca yathdhunea bhra bhuvo hara yadttama vandana te ity di spaam dev r-bhagavantam. matsya-the fish incarnation; ava-the horse incarnation; kacchapa-the tortoise incarnation; nsiha-the Narasiha incarnation; varha-the Varha incarnation; hasa-the swan incarnation; rjanya-incarnations as Lord Rmacandra and other katriyas; vipraincarnations as brhmaas like Vmanadeva; vibudheu-among the demigods; ktaavatra-appeared as incarnations; tvam-Your Lordship; psi-please save; na-us; tribhuvanam ca-and the three worlds; yath-as well as; adhun-now; a-O Supreme Lord; bhram-burden; bhuva-of the earth; hara-please diminish; yadu-uttama-O Lord Ka, best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; di-beginning; spaam-the meaning is clear; dev-the demigods; r-bhagavantam-to Lord Ka. "O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasihadeva, a boar, a swan, Lord Rmacandra, Paraurma and, among the demigods, Vmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Ka, best of the Yadus, we respectfully offer our obeisances unto You."*

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Anuccheda 31 tath, surev v a tathaiva ity di. spaam, brahm tam. tath-in the same way; sureu u a tath eva iti di-the rmad-Bhgavatam 10.14.20 ("surev v a tathaiva nv api, tiryaku yadasv api te 'janasya, janmsat curmadanigrahya, prabho vidhta sad-anugrahya"); spaam-clear; brahma-Brahm ; tam-to Lord Ka. This is confirmed in the following verse spoken by Brahm to Lord Ka (rmadBhgavatam 10.14.20): "O Original Personality of Godhead, O creator of the entire cosmic manifestation, although You never take birth You nevertheless appear among the demigods, sages, human beings, animals, and aquatics, in order to crush the false pride of the demons, and bestow Your mercy to the saintly devotees."* Anuccheda 32 tath, bahni santi nmni rpi ca sutasya te ity di. spaam. garga r-vraja-rjam. tath-in the same way; bahni santi nmni rpi ca sutasya te iti di-the rmadBhgavatam (10.8.15) ("bahui santi nmni rpi ca sutasya te, gua-karmurpi tny aha veda no jana"); spaam-clear; garga-Gargcrya; r-vraja-rjam-to the king of Vrajabhmi. This is also confirmed in the following verse (rmad-Bhgavatam 10.8.15) spoken by Gargcrya to Nanda Mahrja: "For this son of yours (Ka) there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them."* Anuccheda 33 Text 1 evam yasyvatra jyante arrev aarria ity di. arriv aarria ity api jne hetugarbha-vieaam. arriu madhye 'py avatrasya sata svayam aarria. evam-in the same way; yasya avatra jyante arreu aarria iti di-in the rmadBhgavatam 10.10.34 ("yasyvatr jyante arrve aarria, tais tair atulytiayair vryair dehiv asagatai"); arreu-among the conditioned souls who have material bodies; 133

aarria-without a material body; iti-thus; api-although; jne-in knowledge; hetu-of causes; garbha-the origin; vieaam-distinguishing characteristic; arriu-among embodied beings; madhye-in the midst; api-although; avatrasya-incarnated; sata-of the Absolute Truth; svayam-personally; aarria-without a material body. This is also confirmed in the following verse spoken by Nalakvara and Maigrva to Lord Ka (rmad-Bhgavatam 10.10.34): "Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to perform: extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours, therefore, are not made of material elements, but are incarnations of Your Supreme Personality."* This statement explains that the forms of Lord Ka are always spiritual. Text 2 nta para parama yad bhavata svarpam ity di dvitya-sandarbhodhraapraghaaka-dy jvavad deha-dehi-prthkybhvena mukhyamatvrthayogt. kuvertmajau r-bhagavantam. nata para parama yad bhavata svarpam iti di-rmad-Bhgavatam 3.9.3; dvityasandarbha-in the second Sandarbha; udharaa-prabhaaka-dy-by the description; jvavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the body; prthkya-of separateness; abhvena-because of non-existence; mukhyamatvrthaayogt-because of the inappropriateness; kuvera-tmajau-the two sons of Kuvera; rbhagavantam-to the Supreme Lord. This is also confirmed in the following verse spoken by Brahm to Lord Ka (rmadBhgavatam 3.9.3): "O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."* In the verse beginning "yasyvatra" (rmad-Bhgavatam 10.10.34) we should not interpret the word aarria" to mean "formless". The actual meaning is that because the Supreme Lord does not manifest an external material body different from Himself, He is therefore called aarria". This has already been explained in the second (Bhagavat) sandarbha. Someone may argue that the word aarria" should be interpreted as "formless" becuse that is the direct meaning of the word. To this objection I reply: Because this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning ("formless") should be rejected, and the secondary meaning of the word ("without an external material body") should be accepted. 134

Anuccheda 34 aparam yat-pda-pakaja-raja iras bibharti rr abjaja sagiria saha loka-plai ll-tanu sva-kta-setu-parpsay ya klo 'dadht sa bhagavn mama kena tuyet. spaam. nagnajit r-bhagavantam. aparam-further; yat-whose; pda-feet; pakaja-lotus; raja-dust; iras-on the head; bibharti-carries; rr-Lakm; abjaja-Brahm; sagiria-with iva; saha-with; loka-plaithe protectors of the planets; ll-for pastimes; tanu-form; sva-kta-accepted; setuprinciples of religion; parpsay-with a desire; ya-who; kla-time; adadht-placet; saHe; bhagavn-the Supreme Lord; mama-my; kena-by what?; tuyet-may please; spaamclear; nagnajit-Nagnajit; r-bhagavantam-to the Supreme Personality of Godhead. This is also confirmed in the following verse (rmad-Bhgavatam 10.58.37) spoken by King Nagnajit to Lord Ka: "O Lord who accepts the form of the various pastime-incarnations in order to protect the principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakm, Brahm, iva, and all the demigods upon their heads, O Supreme Personality of Godhead, what may I do to please You?" Anuccheda 35 Text 1 para ca namas tasmai bhagavate kyakuha-medhase yo dhatte sarva-bhtnm abhavyoat kal param-in another place (Bhg. 10.87.46); ca-also; nama-I offer my respectful obeisances; tasmai-to Him; bhagavate-the Original Personality of Godhead; kya-Lord Ka; 135

akuha-medhase-omniscient; ya-who; dhatte-accepts; sarva-of all; bhutnm-living entities; abhavya-for the liberation; uati-auspicious; kal-forms of His plenary expansions. This is also confirmed in the rmad-Bhgavatam (10.87.46), where Nrada Muni offers the following prayer: "I offer my respectful obeisances to Lord Ka, the all-knowing Original Personality of Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His many incarnations." Text 2 k nama iti r-kvatratay nryaa stauti, ete csa-kal pusa kas tu bhagavn svayam, ity ukte ity e. ata eva ruti-stava-ravanantara tasm eva namaskrt ruti-stutv api r-ka eva stutya ity ytam. k-commentary; ca-also; nama iti-this verse, which begins with the word "nama"; rka-avatratay-the appearance of Lord Ka; nryaam-Nryaa i; stauti-glorifies; ete ca-kal pusa kas tu bhagavn svayam iti ukte-from the statement "Kas tu bhagavn svayam"; iti e-the same; ata eva-therefore; ruti-of the personified Vedas; stava-of the prayers; srava-hearing; anantaram-after; tasmai-to Him; eva-certainly; namaskrt-because of obeisances; ruti-of the personified Vedas; stutau-in the prayers; apialso; r-ka-r Ka; eva-certainly; stutya-glorified; iti-thus; ytam-concluded. rdhara Svm explains in his commentary on this verse: "Speaking to Nryaa i, Nrada glorified the appearance of Lord Ka by speaking this verse, which confirms the truth of the statement "ete ca-kal pusa kas tu bhagavn svayam". In this way, at the end of the Prayers of the Personified Vedas, Nrada Muni affirmed that Lord Ka is the Original Personality of Godhead, the source of all incarnations. Text 3 tathaiva rutibhir api nibhta-marun-mano-'ka-dha-yoga-yuja ity di padye nijrimoka-pradatvdy-asdhraa-ligena sa eva vyajita. spaam. r-nrada. tath-in the same way; eva-certainly; rutibhi-by the Personified Vedas; api-also; nibhta-marun-mano-'ka-dha-yoga-yuja iti di padye-in the rmad-Bhgavatam 10.87.23 "nibhta-marun-mano 'ka-dha-yoga-yujo hdi yan munaya upsate tad arayo 'pi yayu smarat striya uragendra-bhoga-bhuja-daa-viakta-dhiyo vayam api te sam samado 'ghri-saroja-sudh"; nija-own; ari-enemies; moka-liberation; pradatva-giving; asdhraa-extraordinary; ligena-by the quality; sa-He; eva-certainly; vyajitacharacterized; spaam-the rest of the verse is clear; r nrada-Nrada Muni. 136

Because Lord Ka grants liberation even to the enemies killed by Him, He is unique among all the forms of the Personality of Godhead. This is confirmed by the following statement spoken by the Personified Vedas and repeated by Nrada Muni in rmadBhgavatam (10.87.23): "By practicing the mystic yoga system and controlling their breath, the great sages conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul within their hearts and ultimately entered into the impersonal Brahman. However, even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord."* Anuccheda 36 Text 1 tath guvatra-karttvam ha ity uddhaventy-anurakta-cetas po jagat-kranaka sva-aktibhi ghta-mrti-traya varevaro jagda saprema-manohara-smita tath-in the same way; gua-of the modes of material nature; avatra-incarnations; kattvam-the state of accepting; ha-describes; iti-thus; uddhavena-by Uddhava; atianurakta-cetas-in a spirit of unalloyed devotional service; pa-inquired; jagat-for whom the universe; kranaka-is just like a toy; sva-with His own; aktibhi-potencies; ghtaaccepted; mrti-traya-the three forms of the gua-avatras; vara-vara-the supreme controller of all controllers; jagda-spoke; sa-prema-affectionate; manohara-enchanting; smita-with a smile; spaam-the meaning of the verse is clear. That Lord Ka is the source of all the gua-avatras (Viu who controls the mode of goodness, Brahm who controls the mode of passion, and iva who controls the mode of ignorance) is confirmed in the following verse from rmad-Bhgavatam (11.29.7): "When the great pure devotee Uddhava had asked this question, Lord Ka, who accepts the forms of the three gua-avatras (Viu, Brahm and iva), who controls the universe with His various potencies just as a child controls a toy, and who is the supreme controller of all the demigods, smiled in a charming and affectionate way and replied to His devotee's question in the following words."** Text 2

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atra ajnatm tvat-padavm ity udhta vacanam apy anusandheyam. r-uka. atra-in this connection; ajnat tvat-padav-rmad-Bhgavatam 10.14.19 ("ajnat tvat-padavm antmany tmtm bhsi vitatya mym sv ivha jagato vidhna iva tvam eo 'nta iva tri-netra."); iti-thus; udhtam-said; vacanam-statement; api-also; anusandheyam-should be considered; r-uka-r Sukadeva Gosvm. In this connection we may note the following statement spoken by Brahm to Lord Ka (rmad-Bhgavatam 10.14.19): "O Lord Ka, persons who are unaware of Your inconceivable energy cannot understand that You alone expand Yourself as the creator Brahm, maintainer Viu, and annihilator iva. Persons who are not in awareness of things as they are contemplate that I, Brahm, am the creator, Viu is the maintainer, and Lord iva is the annihilator. Actually You are alone everything: creator, maintainer and annihillator."* Anuccheda 37 Text 1 atha puruvatra-karttvam apy ha iti matir upakalpit vit bhagavati stvata-pugave vibhmni sva-sukham upagate kvacid vihartu praktim upeyui yad-bhava-pravha r-bhma uvca-r Bhmadeva said; iti-thus; mati-thinking, feeling and willing; upakalpit-invested; vit-freed from all sense desires; bhagavati-unto the Personality of Godhead; stvata-pugave-unto the leader of the devotees; vibhmni-unto the great; svasukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartumout of transcendental pleasure; praktim-in the material world; upeyui-do accept it; yatbhava-from whom the creation; pravha-is made and annihilated. That Lord Ka is the origin of the purua-avatras, who are the creators of the material universes, is confirmed in the following prayer spoken by Bhmadeva to Lord Ka (rmad-Bhgavatam 1.9.32): "Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord r Ka. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created."*

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Text 2 k ca parama-phala-rpa r-ka-rati prrthayitu prathama svaktam arpayati iti iti vigato bhma yasmt tasmin. yam apekynyatra mahattva nstty artha. tad eva paramaivaryam ha sva-sukham svarpa-bhta paramnanda upagate prptavaty eva. kvacit kadcid vihartum kritum praktim upeyui svktavati, na tu svarpa-tirodhanena jvvat pratantryam ity artha. vihartum ity ukta prapacayati yad yato bhava-pravha si-parampar bhavati ity e. k-commentary; ca-and; parama-ultimate; phala-result; rpa-form; r-ka-for Lord Ka; rati-attraction; prrthayitu-to pray; prathama-first; svaktam-accepted; arpayati-offers; iti-thus; iti-thus; vigato-gone; bhma-the Lord; yasmt-from whom; tasmin-in Him; yam-whom; apekya-in relation; anyatra-in someone else; mahattvagreatness; na-not; asti-is; iti-thus; artha-meaning; tad-this; eva-certainly; paramasupreme; aivaryam-opulence; ha-said; sva-sukham-own happiness; svarpa-own form; bhta-manifested; parama-supreme; nanda-bliss; upagate-attained; prptavati-gives; eva-indeed; kvacit-somewhere; kadcid-sometime; vihartum-to play; kritum-to play; praktim-nature; upeyui-attains; svktavati-accepted; na-not; tu-indeed; svarpa-own form; tirodhanena-by disappearance; jv-a jva; vat-like; pratantryam-independence; itithus; artha-the meaning; vihartum-to enjoy pastimes; iti-thus; ukta-said; prapacayaticreates; yad-which; yata-from which; bhava-pravha-material world; si-paramparcreation; bhavati-is; iti-thus; e-this. The following explanation of this verse is found in rdhara Svm's commentary: "In this verse Bhmadeva prays for attraction to Lord Ka, which he considers the supreme goal of life, and aside from which there is nothing worth praising. Bhma also describes the transcendental opulences of the Lord by using the words `sva-sukham upagate' (full of all transcendental bliss). Bhma says `kvacid vihartu praktim upeyui' (The Lord sometimes descends to this material sphere to display His transcendental pastimes). The Lord appears in this world and again disappears from it according to His own desire. He is completely independent, and He is not forced to enter the material sphere, as the conditioned souls are. Indeed, Lord Ka is actually the creator of the cosmic manifestation (`yad-bhavapravha')." Text 3 evam eva tam pratyukta devair apy ekdae tvatta pumn samdhigatya yaysya vryam, dhatte mahantam iva garbham amogha-vrya. iti. 139

evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devai-by the demigods; api-also; ekdae-in the Eleventh Canto (Bhg. 11.6.16); tvatta-from You; pumn-the purua-avatra; samadhigatya-having attained; yay-by the material potency; asya-of the universe; vryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbhamthe womb; amogha-infallible; vrya-power. This is also confirmed in the following prayer spoken by the demigods and recorded in rmad-Bhgavatam (11.6.16): "O Lord Ka, You are the originn of the purua-incarnation who is like the father who impregnates the womb of material nature." Text 4 k ca tvatta purua vryam aktim samdhigatya prpya yay myay saha mahanta dhatte. kam iva asya vivasya garbham iva ity e. bhma r-bhagavantam. k-rdhara Svm's commentary; ca-also; tvatta-the word "from You"; purua-the purua-incarnation; vryam-the word vryam; akti-means "potency"; samadhigatya"samadhigatya"; prpya-means "having attained"; yay-"by which"; myay-means "by maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be compared?; asya-of this; vivasya-universe; garbham iva-like the womb; iti-thus; esa-the commentary; bhma-Bhma; r-bhagavantam-to the Supreme Personality of Godhead. This verse is explained by rdhara Svm in the following way: "In this verse the word `tvatta' means `the purua-avatra is manifested from You', and the word `vryam' means `potency'. `Samdhigatya' means `having attained' and `yay' means `by the material creative potency my'. In this way the Lord manifests the material creation (`mahanta dhatte'). To what may this material world be compared? It may be compared to `asya garbham iva' (like a womb impregnated by the Supreme Lord)." Anuccheda 38 ata eva bhava-bhayam apahantum ity dau tasydi-puruatva rehatvam apy ha, puruam abham dyam ka-saja nato 'smi iti. keti saja tan-nmatventiprasiddhir yasyeti mrty-antara niidhyate. tan-mrter namaskriyamnatvena ca nityasiddhatva daryate. tatraiva k-kdbhir api ta vande paramnanda nandanandanarpiam ity uktam. r-uka.

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ata eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove; iti-thus; dau-beginning; tasya-of Him; di-puruatvam-the position of being the Original Personality of Godhead; rehatvam-the position of being the best; api-also; ha-describes; puruam-person; abham-best; dyam-original; ka-sajam-named Ka; nata asmiI offer my respectful obeisances to Him; iti-thus; ka-Ka; iti-thus; saja-name; tatnmatvena-by this name; ati-great; prasiddhi-fame; yasya-of whom; iti-thus; mrti-forms; antaram-other; niidhyate-are eclipsed; tat-mrte-of that form; namaskriyamnatvena-by offering obeisances; ca-also; nitya-siddhatvam-eternal perfection; daryate-is revealed; tatra-there; eva-certainly; k-kdbhi-by the author of the commentary; api-also; tam-to Him; vande-I offer my respectful obeisances; paramnandam-full of transcendental bliss; nanda-of Nanda Mahrja; nandana-the son; rpiam-with the form; iti-thus; uktamdescribed; r-uka-r ukadeva Gosvm. ukadeva Gosvm clearly explains that Lord Ka is the Supreme Original Personality of Godhead in the rmad-Bhgavatam (11.29.49), where he says: "I offer my respectful obeisances to Lord Ka, the Original form of the Personality of Godhead." From this it may be observed that Ka is the most important name of the Lord, and His two armed form as Ka is His most important form. This eternal supreme status of Lord Ka is revealed in this verse where ukadeva Gosvm offers His respects to the Lord. This is also confirmed by rdhara Svm, the foremost commentator on rmad-Bhgavatam in the following words: "I offer my respectful obeisances unto the supremely blissful Original Personality of Godhead, who is known as the son of Mahrja Nanda." Anuccheda 39 Text 1 tad evam jaghe ity di-prakarae yat svayam utprekita tac ca r-svmi-sammatypi dh-ktam. tat-therefore; evam-in this way; jaghe iti adi prakarane-in the chapter beginning jaghe" (Bhgavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekitamindicated; tat-that; ca-also; r-svmi-of rdhara Svm; sammatya-by the opinion; apialso; dh-ktam-confirmed. In this way rdhara Svm has confirmed the statement of rmad-Bhgavatam (Canto One, Chapter Three) that r Ka is the Original Personality of Godhead.

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Text 2 punar api tat-sammatir abhyasyate yath rutvjita jarsandha npater dhyyato hari ahopya tam evdya uddhavo yam uvca ha. k ca dya hari r-ka ity e. r-uka. puna-again; api-also; tat-that; sammati-opinion; abhyasyate-is repeated; yatha-for example; rutva-having heard; jita-undefeated; jarsanda-Jarsandha; npate-of King Yudhihira; dhyyata-meditating; hari-Hari; aha-spoke; upya-plan; tam-that; evacertainly; dya-the Original Personality of Godhead; uddhava-Uddhava; yam-which; uvca-spoke; ha-certainly; k-rdhara Svm's commentary; ca-also; dya-the Original Personality of Godhead; hari-Hari; r-ka-r Ka; iti-thus; e-the commentary; r-uka-spoken by ukadeva Gosvm. That r Ka is the Original Personality of Godhead is also confirmed in the following verse of rmad-Bhgavatam (10.72.15): "When r Ka, the Original Personality of Godhead, heard from King Yudhihira that the enemy Jarsandha was almost impossible to defeat, Lord Ka proposed the following plan, which had already been suggested by Uddhava." rdhara Svm explains in his commentary that the word dya" (Original Personality of Godhead) clearly refers to Lord Ka. Anuccheda 40 Text 1 ki ca athham aa-bhgena devaky putrata ubhe prpsymi iti. kim ca-furthermore; ath-therefore; aham-I; aa-bhgena-by My plenary expansion; devaky-of Devak; putrata-the son; ubhe-O all-auspicious Yogamy; prpsymi-I shall become; iti-thus. 142

This is also confirmed by the following statement spoken by Lord Ka to His internal potency Yogamy (rmad-Bhgavatam 10.2.9): "O all-auspicious Yogamy, I shall then appear with My full six opulences as the son of Devak."* Text 2 ama-bhgena ity atra pratocitam evrtha bahudh yojayadbhir madhye aena purua-rpea myay bhgo bhajanam kaa yasya teneti ca vycakair ante sarvath paripra-rpeeti vivakitam, kas tu bhagavn svayam ity uktatvt, ity eva hi tair vykhytam. r-bhagavn yogamym. aa-bhgena-by the phrase "aa-bhgena"; iti-thus; atra-in this connection; pratafullness; ucitam-is described; eva-certainly; rtha-the meaning; bahudh-in many ways; yojayadbhi-explaining the meaning of this verse; madhye-in the midst; aena-by the word "aena-"; purua-rpea-in the form of a person; myay-of material energy; bhga-opulence; bhajanam-possession; kaa-appearance; yasya-of whom; tena-by this; iti-thus; ca-also; vycakai-by various explanations; ante-at the conclusion; sarvath-in all respects; paripra-perfect and complete; rpea-with a form; iti-thus; vivakitamintended to be described; ka tu bhagavn svayam iti uktatvt-because of the statement "Kas tu bhagavn svayam"; iti-thus; evam-in this way; hi-certainly; tai-by them; vykhytam-explained; r-bhagavn-the Supreme Personality of Godhead; yogamym-to Yogamy. rdhara Svm explains that in this verse the word "aa-bhgena" means "accompanied by His expansions, the purua-incarnations". This description confirms the statement of rmad-Bhgavatam (1.3.38): "Kas tu bhagavn svayam" (r Ka is the Original Personality of Godhead, the source of all incarnations of Godhead). Anuccheda 41 Text 1 evam yasya-bhgena vivotpatti-layoday bhavanti kila vivtmas tam tvdyha gati gat

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evam-in the same way; yasya-of whom; aa-of a portion; aa-of a portion; aa-of a portion; bhgena-by a tiniy fragment; viva-of the universe; utpatti-creation; layaannihilation; uday-mannifestation; bhavanti-comes into being; kila-certainly; vivtman-O all-pervading Supersoul; tam-to Him; tva-unto You; dya-O Original Personality of Godhead; ha-I; gati gat-take shelter. This is also confirmed in the following statement spoken by Devak to Lord Ka (rmadBhgavatam 10.85.31): "O Lord Ka, O all-pervading Supersoul, You are the Original Personality of Godhead. By a tiny fragment of a part of a part of a portion of Your potency the material universes are created and again annihilated. I surrender unto You and take shelter of You."* Text 2 k ca yasya puruas tasyo may tasy a gus te bhgena paramumtra-leena vivotpatty-dayo bhavanti tam tv tvam gati araa gatsmi ity e. rdevak-dev r-bhagavantam. k-the commentary; ca-also; yasya-of whom; a-the portion; purua-puruavatara; tasya-of Him; a-the portion; my-the my potency; tasy-of that; athe parts; gu-the three modes of nature; te-of them; bhgena-by a part; paramumtra-leena-by an atomic fraction; viva-utpatti-daya bhavanti-the creation, maintenance and destruction of the universes is manifested; tam-to Him; tv-to You; tvam-to You; gatim-the word "gatim"; araam gata smi-I shall take shelter; iti-thus; ea-the commentary; r-devak-dev-spoken by Devak-dev; r-bhagavantam-to the Supreme Personality of Godhead. rdhara Svm explains in his commentary: "In this verse the first "aa" (portion) referred to is the purua-avatra. The portion of the purua-avatra is the illusory potency my, and the portion of my is the three modes of material nature. By an atomic fragment of the modes of nature, the material universes are created, maintained and destroyed. In this way, by a portion of a portion of a portion of a portion of the Lord's potency the material world is created. In this verse the word `tva' means `unto You' and the phrase `gati gatsmi' means `I take shelter'". The proper interpretation of this verse is: "I wanted to see both of You, and therefore I have brought the sons of the brhmaa here. Both of You have appeared in the material world to re-establish religious principles, and you have appeared here with all your potencies and the incarnations who have expanded from You. Please kill all the demons, and cause them to quickly return to the spiritual world."* 144

Text 44 ity asya vykhy yuvayo yuv didku may dvija-putr me mama bhuvi dhmni upant nt ity eka vkyam. iti-thus; asya-of the statement; vykhy-the explanation; yuvayo-the word "yuvayo"; yuvm-means "of You two"; didku may-by Me who was desiring to see; dvija-putrthe Brhmaa's sons; me-the word "me"; mama-means "My"; bhuvi-the word "bhuvi"; dhmni-means abode"; upanta-the word "upanta"; nta-means "taken away"; itithus; ekam-one; vkyam-statement. An explanation of these words follows: In the Bhma-purua's first statement we may note the following definitions of words: "yuvayo" means "of You two", didku may" means "by Me, who was desiring to see", "me" means "My", "bhuvi" means abode", and "upant" means "taken away". Text 45 vkyntaram ha he dharma-guptaye kalvatrau kal as tad-yuktv avatrau, madhya-pada-lopi-samsa. ki v kalym aa-lakae myika-prapace 'vatrau v pado 'sya viva-bhtni iti rute. bhya punar api avain avae asurn hatv me mama anti sampya sampam gamayitu yuv tvarayetam atra prasthpya tan mocayatm ity artha tad-dhatn mukti-prasiddhe mah-kla-pra-jyotir eva mukt pravianti. vkya-statement; antaram-another; ha-said; he-O; dharma-guptaye-for the protector of religion; kalvatrau-the word "kalvatrau"; kal-the word "kal"; aa-means part and parcels; tat-yuktau-along with them; avatrau-descended; madhya-pada-lopi-samsa-a compound where the middle word is understood; kim v-or; kalym-the word "kal" understood in the locative case; aa-lakae-as the expansion; myik-prapace-meaning "the material world"; avatrau-descended; v-or; pada-step; asya-of Him; viva-bhtnithe material world; iti-thus; rute-from the ruti-stra; bhya-the word "bhya"; puna api-means "again"; avain-remaining; avaa-of the earth; asurn-demons; hatvhaving killed; me-the word "me"; mama-means "My"; anti-the word "anti"; sampyameans "to the vicinity"; sampam-to the vicinity; gamayitum-causing to arrive; yuvm-You two; tvarayetm-please hasten; atra-in this context; prasthpy-having established; tnthem; mocayatm-please liberate; iti-thus; artha-the meaning; tat-by the Lord; hatnmof those who are killed; mukti-of liberation; prasiddhe-celebrated; mah-kla-pra-of the Bhmi-purua; jyoti-brahmajyoti effulgence; eva-certainly; mukta-liberated; praviantienter. 145

In the Bhma-purua's second statement, He addresses Ka and Arjuna as "kalvatrau". In this compound word, the word "kal" means "expansions", and the phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samsa", and it means "O Supreme Lord, who has descended along with all Your viu-tattva expansions". Because the material world is an expansion of the Supreme Lord's energy, the word "kal" may also be interpreted to mean "in the material world". In this interpretation the word "kalvatrau" means "O Lord who has descended to this material world". That the material world is as expansion of Lord Ka's energy is confirmed in the Purua-skta prayers: "pado 'sya viva-bhtni" (The material world is one quarter part of the energy of the Supreme Personality of Godhead). The word "bhya" means again". The last part of the Bhma-purua's statement is: "Please kill the demons who still remain on the earth, and liberate them, bringing them quickly back to Me". This means that the demons who are personally killed by the Personality of Godhead become liberated and enter the Brahman effulgence emanating from the transcendental body of the Lord's Bhma-purua expansion. Text 46 brahma-tejomaya divya mahad yad davn asi ahar sa bharata-renha mat-tejas tat santanam prakltiu s mama par vyaktvyakt santan tam praviya bhavantha mukt yogavid-uttamu. iti r-hari-vare 'rjunar prati r-bhagavad-ukta ca. brahma-teja-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yatwhich; davn asi-You have seen; aham-I am; sa-that; bhrata-reha-O best of the descendents of Bharata; mat-My; tejas-splendor; tat-that; santanam-eternal; praktienergy; s-that; mama-My; par-superior; vyakta-manifested; avyakt-and unmanifested; santan-eternal; tm-that; praviya-entering; bhavanti-become; iha-here; muktliberated; yogavid-uttam-the best of yogs; iti-thus; r-hari-vae-in the Hari-vaa; arjunam prati-to Arjuna; r-bhagavat-of the Lord; ukta-spoken; ca-and. This effulgence emanating from the transcendental body of the Personality of Godhead is described to Arjuna by Lord Ka in the Hari-vaa (Viu-parva 114.9-10) in the followingn words: "My dear Arjuna, O best of the descendants of Mahrja Bharata, this splendid Brahman effulgence that you have seen is the glowing light emanating from My transcendental form. I 146

am not different from that splendid effulgence, which is My eternal spiritual potency. This potency of Mine is sometimes manifest and sometimes unmanifest. They who have perfected the practice of aga-yoga may enter this divine effulgence and attain one of the five kinds of liberation." Text 47 tvarayetam iti prrthany hetu nij-antasya li-rpam anti ity avyayc caturthy luk, caturth ca edhobhyo vrajattivat kriyrthopapadasya ca karmai sthnina iti smarat. kaa ktv prasthpayattivad ubhayor ekanaiva karmanvaya prasiddha eva. tasmd ea evrtha spaam akao bhavati arthntare tu sambhavaty eka-padatve pada-ccheda kaya kalpyate. tvarayetam-please hasten; iti-thus; prrthanym-as a request; hetu-purpose; nij-antasyaof the causative; li-rpam-in the potential mood; anti-the word "anti"; iti-thus; avyayt-as an indeclineable; caturthy-with the dative; luk-case ending; caturth-dative case; ca-and; edhobhya-for increasing; vrajati-goes; iti-thus; vat-like; kriy-action; artha-for the purpose; upapadasya-of a prefix; ca-and; karmai-in action; sthnina-in the place; itithus; smarat-from the stras of Pini; kaam-glorification; ktv-having done; prasthpayati-establishes; itivat-in this way; ubhayo-of the two of them; ekena-by one; eva-just as; karma-by action; anvaya-series; prasiddha-celebrated; eva-certainly; artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state of being one line of a verse; pada-cheda-division of the word; kaya-for difficulty; kalpyateis considered; tasmt-therefore; ea-this; eva-certainly; artha-interpretation; spaamclearly; akaa-without difficulty; bhavati-is. In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and the potential mood. The potential is used here to indicate a prayer or appeal. The word "anti" is an indeclineable prefix with a dative sense, and it is used here to mean "for the purpose of" in much the same way as the infinitive is used. It means here "for the purpose of killing the demons, and granting liberation to them (tvarayetam)." The Bhma-purua glorified Ka and Arjuna, saying You appear with Your transcendental potencies and various incarnations and expansions (kalvatrau). This interpretation of the word "kalvatrau" may be accepted if the word is understood as a ttya-tatpurua-samsa. This interpretation is very logical and easy to accept. If one wants to interpret "kalvatrau" as two words in the nominative case, and interpret the two words to mean Ka and Arjuna are My expansions", this interpretation will be difficult for the learned reader to accept.

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Text 48 tath pra-kmv api yuv nara-nryav dharmam carat sthityai abhau loka-sagraham tath-in the same way; pra-fulfilled; kmau-all desires; api-although; yuvm-the two of you; nara-nryaau -Nara-Nryaa is; dharmam-principles of religion; caratmpracticed; sthityai-for the well-being; abhau-the best of persons; loka-of living entities; sagraham-of the multitude. Someone may quote the following verse (rmad-Bhgavatam 10.89.59): pra-kmv api yuv nara-nryav dharmam carata sthityai abhau loka-sagraham in an attempt to show that Ka and Arjuna are actually expansions of Nara and Nryaa is. There is, however, no need to interpret in that way. The actual interpretation of this verse follows: "My dear Ka and Arjuna, You are both great transcendental personalities, and all Your wishes are always automatically fulfilled. You have both formerly appeared as Nara-and Nryaa is, the best of persons. Appearing as these two sages, you performed exemplary pious activities for the benefit of all living entities." Text 49 ity asya na kevalam etad-rpeaiva yuvm loka-hitya pravttau, api tu vaibhavntarepti stauti preti. svaya-bhagavattvena tat-sakhatvena ca abhau sarvvatrvatri-rehv api pra-kmv api sthityai loka-rakaya loka-sagraham lokeu tat-tad-dharma-pracrahetukam dharmam caratm kurvat madhye yuv nara-nryav ity anayor alpatvena vibhtivan-nirdea. ukta caikdae r-bhagavat vibhti-kathana eva nryao munn ca iti. dharmika-maulitvd dvija-putrrtham avayam eyatha ity ata eva may tath vyavasitam iti bhva. iti-thus; asya-of this; na-not; kevalam-only; etat-rpea-in this way; eva-certainly; yuvm-the two of you; loka-of the living entities; hitya-for the benefit; pravttau-engaged; api-although; tu-also; vaibhava-antarea-with transcendental opulences; api-also; iti-thus; stauti-offers prayers; pra-iti-beginning with the word "pra"; svayam-bhagavattvenawith the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the 148

position of friend; ca-also; abhau-best; sarva-avatra-avatri-of the origins of all incarnations; rehau-best; api-also; pra-kmau api sthityai-the phrase "pra-kmv api sthityai"; loka-rakaya-for the protection of all living entities; loka-of living entities and planets; sagraham-multitude; lokeu-among the living entities; tat-tat-dharma-of the principles of religion; pracra-preaching; hetukam-for the purpose; dharmam caratam-the phrase "dharmam caratm"; kurvatam-performing; madhye-in the midst; yuvm-you two; nara-nryaau -Nara-Nryaa is; iti-thus; anayo-of the two; alpa-small; aatvenaby an expansion; vibhutivat-full of transcendental opulences; nirdea-indication; uktamspoken; ekdae-in the Eleventh Canto of rmad-Bhgavatam; r-bhagavat-by the Supreme Personality of Godhead; vibhti-of opulences; kathane-in the description; evacertainly; nryaa-Nryaa; munn-of the munis; ca-also; iti-thus; dharmika-of saintly persons; maulitvt-because of the status of being the crown; dvija-of the Brhmaa; putra-of the sons; artham-for the benefit; avayam-inevitably; eyatha-you two will come; iti-thus; ata eva-therefore; may-by Me; tath-in that way; vyavasitam-considered; itithus; bhva-the meaning. In this verse the Bhma-purua glorifies Ka and Arjuna, who are always engaged in furthering the well-being of all living entities. Using the word "abhau", the Bhma-purua addresses the Original Personality of Godhead (Ka), the origin of all the incarnations of Godhead. With this word the Bhma-purua also addresses r Ka's intimate friend Arjuna. The Bhma-purua explains that r Ka and Arjuna formerly appeared among those engaged in spiritual activities as Their partial incarnations Nara and Nryaa i to benefit the entire world by preaching the principles of actual religious life. That Nryaa i is an expansion of the Original Godhead, Lord Ka, is confirmed by Lord Ka Himself in the Eleventh Canto of rmad-Bhgavatam, where Lord Ka says: "nryao munn ca (Among the sages I incarnate as Nryaa i)". Because Ka and Arjuna had formerly appeared as Nara and Nryaa is for the benefit of all living entities, the Bhma-purua was convinced that They were the best of all saintly persons. For this reason the Bhmapurua stole the brhmaa's sons, confident that Ka and Arjuna would come to rescue them. Text 50 tath ca r-hari-vae r-ka-vkyam mad-daranrtha te bl hts tena mahtman viprrtham eyathe ko ngacchad anyath tv iha iti tath-in the same way; ca-also; r-hari-vae-in the Hari-vaa; r-ka-of r Ka; vkyam-the statement; mat-My; darana-audience; artham-for the purpose of attaining; tethese; bl-boys; ht-were taken; tena-by Him; mah-tman-the great soul; vipra-of

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the Brhmaa; artham-for the sake; eyate-arrived; ka-Ka; na-not; agacchat-arrived; anyath-otherwise; tu-but; iha-here. This is also described in the Hari-vaa (Viu-parva 114.8), where Lord Ka says: "In order to get the opportunity to see Me, the Bhma-purua has stolen these sons of the brhmaa. Although ordinarily I would not agree to come here, I have come for the sake of a brhmaa." Text 51 atrcaratm ity arthe caratm iti na prasiddham ity ata ca tath na vykhytam. tasmn mah-klato 'pi r-kasydhikya siddham. darayiyate ceda mtyujaya-tantraprakaraena, tad etan mahimnurpam evoktam ata-in this connection; caratm-the word caratm"; iti-thus; arthe-in the meaning; caratm-the word "caratm"; iti-thus; na-not; prasiddham-perfect; iti-thus; ata-from this; ca-also; tath-in the same way; na-not; vykhytam-described; tasmt-therefore; mah-klata-than the Bhma-purua; api-even; r-kasya-of r Ka; dhikyamsuperiority; siddham-established; darayiyate-will be revealed; ca-also; idam-this; mtyujaya-tantra-prakaraena-in a passage of the Mtyujaya Tantra; tat-that; etat-this; mahima-glory; anurpam-in connection with this; eva-certainly; uktam-it is said. In this context we may note that the word "caratm" in the previously quoted statement of the Bhma-purua is a present active participate in the genetive plural ("of those who are engaged in activities"). By identifying r Ka as the best of those engaged in spiritual activities, the Bhma-purua has declared that Ka is superior to everyone, including the Bhma-purua Himself. This fact will be confirmed in a quote from the Mtujaya Tantra to appear later in this book, and it is also confirmed in the following quote from rmadBhgavatam (10.89.62): Text 52 nimya vaiava dhma prtha parama-vismita yat kicit paurua pusa mene knubhvitam iti nimya-after seeing; vaiavam-of Lord Viu; dhma-the abode; prtha-Arjuna; parama-vismita-because greatly astonished; yat-which; kicit-something; pauruam-glory and opulence; pusm-of the all the viu-tattva forms of the Personality of Godhead; mene-considered; ka-by r Ka; anubhvitam-established.

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"When Arjuna saw the opulent abode of Lord Viu, he became struck with wonder. Arjuna was able to understand that all the opulences of the various incarnations of Godhead are manifest by the mercy of his own friend, r Ka."*

Text 53 atra mah-klnubhvitam iti tu noktam. evam eva sacokta-lakao bhagavn r-ka eveti darayitum khyntaram ha ekad iti. r-svmi-likhitaitat-prakaraa-crikpi susagat bhavati. atra-in this passage; mah-kla-by the Bhma-purua; anubhvitam-established; iti-thus; tu-but; na-not; uktam-said; evam-in this way; eva-certainly; sa-He; ca-and; uktadescribed; lakaa-qualities; bhagavn-the original Personality of Godhead; r-ka-r Ka; eva-certainly; iti-thus; darayitum-to reveal; khya-antaram-in this account; haspeaks; ekad-the word "ekad"; iti-thus; r-svmi-by rdhara Svm; likhita-written; etat-this; prakaraa-chapter; crika-explanation; susagat-nicely connected; bhavati-is. We may note in this connection that this verse does not say "The opulences of the various incarnations of Godhead are manifest by the mercy of the Bhma-purua". In his commentary, rdhara Svm nicely explains the purport of this chapter of rmadBhgavatam by saying: "In order to establish that r Ka is the Original Personality of Godhead (bhagavn), ukadeva Gosvm has spoken this account of the visit to the Bhma-purua." Text 54 atha parakyny api viruddhyamnni vkyni tad-anugatrthatay dyante. atha-now; parakyni-in other Vedic literatures; api-also; viruddhyamnni-refuting; vkyni-statements; tat-to them; anugata-arthatay-with the proper explanation; dyanteare seen. Leaving the sphere of rmad-Bhgavatam, the critic of our paribh-stra may push forward quotes from other Vedic literatures in an attempt to refute our statement that Ka is the Original Personality of Godhead. In the following section of this essay, we will present the proper explanations of all these verses.

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Text 55 tatra r-viu-pure ujjahrtmana keau sita-kau mah-mune iti tatra-there; r-viupure-in the Viu Pura; ujjahra-taking up; tmana-from Himself; keau-two hairs; sita-white; kau-and black; mah-mune-O great sage; iti-thus. For example, our critic may quote the following verse from Viu Pura (5.1.59): ujjahrtmana keau sita-kau mah-mune Our critic may interpret this verse to mean: "O great sage, Lord Viu then plucked a white and black hair from His own transcendental body, and these two hairs became His incarnations known as Balarma and Ka." Text 56 mahbhrate sa cpi keau harir uccakarta uklam ekam apara cpi kam tau cpi kev viat yadn kule striyau rohi devak ca tayor eko balabhadro babhva yo 'sau vetas tasya devasya kea ko dvitya keava sambabhva keo yo 'sau varata ka ukta iti mahbhrate-in the Mahbhrata; sa-He; ca-also; api-even; keau-two hairs; hariLord Hari; uccakarta-snatched; uklam-white; ekam-one; aparam-the other; ca api-also; kam-black; tau-these two; ca api-also; keau-hairs; viatm-entered; yadnm-of the Yadu dynasty; kule-in the family; striyau-two pious ladies; rohim-Rohi; devakmDevak; ca-and; tayo-of the two; eka-one; balabhadra-Balarma; babhva-became; ya asau-who; veta-white; tasya-of Him; devasya-of the Supreme Personality of Godhead; kea-hair; ka-black; dvitya-second; keava-Keava; sambabhva-became; keahair; ya asau-which; varata-because of color; ka-as Ka; ukta-is known.

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Our critic may also quote the following verses from the Mahbhrata: "Lord Viu snatched two hairs, one white and one black, from His head; These two hairs entered the wombs of Rohi and Devak, members of the Yadu dynasty. Balarma was born from Rohi, and Ka was born of Devak. Thus Balarma appeared from the first hair, and Ka appeared from the second hair."*

Text 57 atra ttparya r-svmibhir ittha vivtam-"bhme suretara-vartha ity adi padye. sitaka-kea ity atra sita-ka-keatvam obhaiva, na tu vaya-parima-ktam, avikritvt. yac ca ujjahrtmana keau ity di. tat tu na kea-mtrvatrbhipryam, kintu bhbhrvataraa-rpa krya kiyad etat? mat-kev eva tat kartu aktv iti dyotanrtha rma-kayor vara-scanrtha ca keoddharaam iti gamyate. anyath tatraiva prvpara-virodhpatte. kas tu bhagavn svayam ity etad-virodhc ca. atra-in this connection; ttparyam-explanation; r-svmibhi-by rdhara Svm; itthamthus; vivtam-presented; bhme suretara-vartha-in the verse from rmad-Bhgavatam (2.7.26) which begins "bhme suretara-vartha"; iti-di-padye-in the verse beginning; sitaka-kea-the description of Ka and Balarma as black and white hairs of Lord Viu; iti-thus; atra-in this connection; sita-white; ka-and black; keatvam-the state of being hairs; obh-bodily splendor; eva-certainly; na-not; tu-but; vaya-of a certain age; parima-ktam-produced by a transformation; avikritvt-because the Supreme is without transformation; yat-which; ca-also; ijjahara tmana keau-the quote "ujjahrtmana keau" from the Viu Pura; iti-thus; di-beginning; tat-that; tu-but; kea-hair; mtraonly; avatra-incarnation; abhipryam-intention; kintu-but; bh-of the world; bhra-the burden; avatraa-rpam-the relief; kryam-activity; kiyat etat-how is this?; mat-My; keau-"kesas"; eva-certainly; tat-that; kartum-to do; aktau-able; iti-thus; dyotanasplendor; artham-meaning; rma-kayo-of Ka and Balarma; vara-complexion; scana-description; artham-meaning; ca-also; keu-uddharaam-description of the emenation ofthe "kea"; iti-thus; gamyate-is explained; anyath-another interpretation; tatra-there; eva-certainly; prva-apara-with other passages in the Vedic literatures; virodhapatte-because of contradicting; ka tu bhagavn svayam-the quote "kas tu bhagavn svayam" (Bhg. 1.3.28); iti-thus; etat-virodht-contradicting; ca-also. In his commentary on the verse which begins "bhme suretara-vartha" (rmadBhgavatam 2.7.26), rdhara Svm gives the proper explanation of these passages from the Viu Pura and Mahbhrata: "Sometimes in the Vedic literatures Ka and Balarma are described as white and black `keas'. In this context the word `kea' does not mean `hair', but it is used in the sense of `splendor'. The phrase `sita-ka-keau' means Balarma and Ka who have beautiful white

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and black complexions. It does not mean that black and white hairs grew at a certain time onthe head of the changless Supreme Person. "The Viu Pura explains: `ujjahrtmana keau'. This phrase means: `The Personality of Godhead, in His splendid original forms as Balarma and Ka, relieved the burden of the earth.' If one tries to interpret the word `kea' in these passages as hair, and contends that Balarma and Ka are incarnations of two of Lord Viu's hairs, he will contradict the clear statements of many verses in the Vedic literatures, and he will especially contadict the authoritative statement of the verse `kas tu bhagavn svayam' (r Ka is the Original Personality of Godhead) found in rmad-Bhgavatam (1.3.28)." Text 58 idam apy atra ttparya sambhavati nanu dev kim artha mm evvatrayitu bhavadbhir ghyate, aniruddhkhya-purua-praka-vieasya kroda-vetadvpa-dhmno mama yau kev iva sva-iro-dhrya-bhtau tv eva r-vsudeva-sakaraau svayam evvatariyata. tata ca bh-bhra-haraa tbhym at-karam eveti. idam-this; api-also; atra-in this connection; ttparyam-explanation; sambhavati-arises; nanu-is it not so?; dev-O demigods; kim artham-whi is it?; mm-Me; eva-certainly; avatarayitum-to incarnate; bhavadbhi-by you; agrhyate-is appealed; aniruddha-khyaunknown as Aniruddha; purua-praka-vieasya-of the specific purua-incarnations; krauda-on the ocean of milk; vetadvpa-dhmna-residing in the abode of vetadvpa; mamaMy; yau-two; keau-two hairs; iva-like; sv-ira-dhrya-bhtau-growing on My head; tauThey; eva-certainly; r-vsudeva-Vsudeva; sakaraau-and Sakaraa; svayampersonally; eva-certainly; avatariyata-will incarnate; tata-from this; ca-and; bh-of the earth; bhra-burden; haraam-removing; tbhym-by Them; at-karam-reduced; evacertainly; iti-thus. Even if one insists that the word "kea" must mean "hair" and cannot mean anything else, it is not at all necessary that one interpret that Balarma and Ka are incarnations of Viu. One may also interpret that Vsudeva and Sakaraa are incarnations of a black and white hair from the head of Lord Ka. Understood in this way, we may conceive of the following conversation between Lord Ka and the demigods, in order to properly understand these two quotes from the Viu Pura and Mahbhrata. Lord Ka may have said to the demigods: "My dear demigods, why do you ask Me to personally appear in the material world? I do not need to personally come, but rather I shall send my expansions of Sakaraa and Vsudeva, who are like white and black hairs on My head. Sakaraa and Vsudeva will certainly fulfill your request by removing the burden of the world."

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Text 59 atha ujjahrtmana keau ity asyaiva abdrtho 'pi muktphala-kym keau sukhasvminau, sito rma tmana sakd ujjahra uddhtavn. hari-vae hi kasycid giriguhy bhagavn sva-mrti nikipya garua ca tatrvasthpya svayam atrgata ity uktam. tad uktam, sa devn abhyanujya ity di. atha-now; ujjahrtmana keau-the phrase ujjahrtmana keau" from the Viu Pura; iti-thus; asya-of that; eva-certainly; abda-artha-the definitions of each word; apialso; muktphala-kym-in the "Muktphala-k" commentary by Bopadeva Bosvm; keau-the word "keau"; sukha-the blissful; svminau-Personalities of Godhead; sitawhite; rma-Balarma; tmana-the word "ujjahra"; uddhtavn-manifested; hari-vaein the Hari-vaa; hi-certainly; kasyacit-in a certain; giri-guhym-mountain cave; bhagavn-the Original Personality of Godhead; sva-mrtim-own form; nikipya-having manifested; garuam-Garua; ca-also; tatra-there; avasthpya-causing to remain; svayampersonally; atra-here; gatam-arrived; iti-thus; uktam-described; tat-that; uktam-said; sa devn abhyanujya iti adi-in the verse beginning "sa devn abhyanujya". The statement "ujjahrtmana keau" is explained by Bopadeva Gosvm in his commentary muktphala-k: "The word `keau' consists of the two words `ka' and `au'. `Ka' means `blissful' and `au' means the two Personalities of Godhead. In the phrase `sita-ka-keau' the word `sita' is a name of Balarma. This phrase therefore means: `Balarma and Ka who are the two blissful Personalities of Godhead'." The interpretation that these words mean Balarma and Ka are incarnations of two hairs of Lord Viu is not correct, for it is contradicted by the following explanation found in the Hari-vaa: "After thus instructing the demigods, the Supreme Personality of Godhead travelled on Garua to a concealed mountain cave. In that cave the Lord assumed His Original form as Lord Ka. Ordering Garua to wait for Him in that cave, the Lord then descended to earth in His original form." Text 60 yais tu yath-rutam eveda vykhytam, te tu na samyak parmavanta, yata suramtrasypi nirjaratva-prasiddhi. akla-kalite bhagavati jarnudayena keaauklynupapatti. na casya keeu naisargika-sita-kateti pramam asti. yai-by whom; tu-but; yath-as; rutam-heard; eva-certainly; idam-this; vykhytamexplained; te-they; tu-but; na-not; samyak-completely; parama-amavanta-pure; yatabecause; sura-mtrasya-of only a demigod; api-even; nirjaratva-of freedom from old-age; 155

prasiddhi-perfection; akla-kalite-beyond the bondage of time; bhagavati-in the Original Personality of Godhead; jar-of old-age; anudayena-because of the non-appearance; kea-of hairs; auklya-whiteness; anupapatti-non-appearance; na-not; ca-also; asya-of Him; keeu-among the hairs; naisargika-by nature; sita-whiteness; kat-and blackness; itithus; pramam-transformation; asti-is. What to speak of the Personality of Godhead, even the inferior demigods are free from the defects of old-age. Because the Personality of Godhead is always free from the symptoms of age, His hairs do not turn gray or white with age, as those of a conditioned human being. The Vedic literatures always describe the hairs of the Supreme Lord as black; there is no description of white hairs, hairs either naturally white, or turned white with age in the spiritual body of the Personality of Godhead. For this reason the story of white and black hairs from the head of Lord Viu is not very plausible. The learned will not accept it. Text 61 ata eva nsiha-pure kvatra-prasage akti-abda eva prayujyate, na tu keaabda. tath hi vsudevc ca devaky avatrya yado kule sita-ke ca tac-chakt kasdyn ghatayiyata ity din ata eva-therefore; nsiha-pure-in the Nsiha Pura; ka-avatra-prasage-in the connection with the account of Lord Ka's incarnations; akti-abda-the word "akti"; eva-certainly; prayujyte-is employed; na-not; tu-but; kea-abda-the word "kea"; tath hi-as it is said; vasudevt-from Vasudeva; ca-and; devakym-in Devak; avatrya-having descended; yado kule-in the family of the Yadu dynasty; sita-ke-Balarma and Ka; ca-and; tat-akti-full of all transcendental potencies; kasa-dyn-Kasa and many other demons; ghaayiyata-will kill; iti din-in the passage beginning with these words. In the descriptions of Ka and Balarma's descent to this material world, we generally do not find any mention of the word "kea" to describe them. In the following quote from the Nsiha Pura, They are described as "sita-ka" (white and black), without any use of the word "kea" which our critics are so eager to interpret as "hair": "Lord Ka and Balarma, the original black and white forms of the Supreme Personality of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the two sons of Vasudeva and Devak. In the future these two transcendental personalities will kill King Kasa and many other demons."

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Text 62 astu tarhi aopalakaa 'kea'-abda; no, avilupta-sarva-aktitvena skd dipuruatvasyaiva nicetu akyatvt ka-viu-di-abdnm avieata paryyatva-pratte ca. naivam avatrntarasya kasya vnyasya janma-dina jayanty-khyayti-prasiddham. astu-there may be; tarhi-then; aa-as an expansion; upalakaa-description; keaabda-the word "kea"; na-not; u-certainly; avilupta-sarva-aktitvena-because of being full of all transcendental potencies; skt-directly; di-puruatvasya-the Original Personality of Godhead, the source of all incarnations; eva-certainly; nicetum-to establish; akyatvtbecause of the possibility; ka-Ka; viu-Viu; abdnm-of the words; avieatawithout distinction; paryyatva-definition; pratte-because of faith; ca-also; na-not; evamin this way; avatra-antarasya-of the other incarnations; kasya-of which; v-or; anyasya-of another; janma-of birth; dinam-day; jayanti-"jayanti"; khyay-by the name; atiprasiddham-very celebrated. Someone may object: Very well then, we shall accept that the word "kea" means "expansion," and the kevatra simply is an explanation of how Ka is an expansion of Lord Viu. To this I reply: No. This should not be concluded. Ka is the Original Personality of Godhead (di-purua), full of all transcendental potencies. Another objection may be raised: Ka, Viu, and other words are used to indicate the Personality of Godhead and no distinction is made between them in the Vedic literatures. Why are you so eager to say that Ka is the original form and Viu is the expansion. All the forms of the Lord should be considered equal, without any distinction. To this I reply: Actually Ka is specifically described as the Original Personality of Godhead, and the day when He appeared in this world is especially famous, more famous than the appearance-day of any other form of the Lord. Text 63 ata evokta mahbhrate bhagavn vsudeva ca krtyate 'tra santana svata brahma parama yogi-dhyeya nirajanam. ata eva-therefore; uktam-explained; mahbhrate-in the Mahbhrata; bhagavn-the Original Personality of Godhead; vsudeva-Ka, the son of Vasudeva; ca-and; krtyate-is glorified; atra-in this connection; santana-eternal; vatam-eternal; brahma-Brahman; paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation; nirajanam-free from all material contamination.

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This is confirmed in the following verse from the Mahbhrata: "Ka, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavn). He is the supreme Brahman, free from all material contamination, and He is the object of the yogs' meditation. He is glorified in the pages of this book." Text 64 tasykla-kalitatvam yo 'ya klas tasya te 'vyakta-bandho cem hu ity dau devak-dev-vkye. tasya-of Him; akla-kalitatvam-the state of being beyond the influence of time; ya ayam kla tasya te 'vyakta-bandho ceam hu iti au-the verse from rmad-Bhgavatam 10.3.26 ("yo 'ya klas tasya te 'vyakta-bandho cem hu ceate yena vivam nimedir vatsarnto mahys ta tvena kema-dhma prapadye"); devak-dev-by Devak; vkye-in the statement. That Ka is beyond the influence of time is confirmed in the following verse spoken by Devak-dev (rmad-Bhgavatam 10.3.26): "O Ka, O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship."* Text 65 nat sma te ntha sadghri-pakaja virica-vairicya-surendra-vanditam paryaa kemam ihecchat para na yatra klaprabhavet para prabhu ity dau r-dvrak-vsi-vkye ca prasiddham nat-bowed down; sma-we had done so; te-unto You; ntha-O Lord; sad-always; aghri-pakajam-the lotus feet; virica-Brahm , the first living being; vairicya-sons of Brahm like Sanaka and Santana; sura-indra-the King of heaven; vanditam-worshiped by; paryaam-the supreme; kemam-welfare; iha-in this life; icchatm-one who so desires; param-the highest; na-never; yatra-wherein; kla-inevitable time; prabhavet-can exert its 158

influence; para-transcendental; prabhu-the Supreme Lord; iti-thus; dau-in the passage beginning; r dvrak-of Dvarak; vsi-of the residents; vkye-in the statement; ca-also; prasiddham-celebrated. That Ka is beyond the influence of time is confirmed in the following statement by the residents of Dvrak-pur (rmad-Bhgavatam 1.11.6) "O Lord, You are worshiped by all demigods like Brahm, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You."* Text 66 ato yat prabhsa-khae keasya blatvam eva ca tat sitimna kla-kta-palita-lakaatvam eva ca daritam, tasya arri uka-vairgya-pratipdana-prakaraa-patitatvena suramtra-nirjarat-prasiddhatvena cmukhyrthatvn na svrthe prmyam. ata-therefore; yat-because; prabhsa-khae-in the Prabhsa-khaa; keasya-of hair; balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimna-whiteness; kla-by time; kta-produced; palita-white hair of old-age; lakaatvam-characteristic; eva-certainly; caand; daritam-is revealed; tasya-of Him; arrim-of the embodied living entities; ukadry; vairgya-renunciation; pratipdana-prakaraa-explanation; patitatvena-by the fallen status; sura-of the demigods; mtra-even; nirjarat-the state of freedom from old-age; prasiddhatvena-by the fame; ca-also; amukhya-arthatvt-because of accepting the secondary meaning; na-not; sva-arthe-in the connection; prmyam-evidence. The false notion that Ka and Balarma are incarnations of a black and white hair of Lord Viu is dispelled in the Prabhsa-khaa, which explains that whiteness of hair is produced in old age, and because even the subordinate demigods, what to speak of Lord Viu, the controller of the demigods, remain always free from old-age, their hair never turns white with age. It is not possible that Lord Viu have white hairs, because He is beyond the influence of time, and therefore this conception of Lord Viu's white hair pushed forward by the dry renunciants is not acceptable. Text 67 brahm yena ity rabhya viur yena davatra-gahane kipto mah-sakae rudro yena kapla-pir abhito bhikana krita ity dau.

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tasmai nama karmae iti garua-vacant. ki ca tat-pratipdanya matsydy-avatrm matsydi-abda-samyena chaloktir eveyam. brahm yena iti rabhya-in the passage beginning "brahm yena"; viu-Viu; yenabecause of which; daa-ten; avatra-of incarnations; gahane-in the dark abyss; kiptathrown; mah-great; sakae-difficulty; rudra-iva; yena-by which; kapla-carrying a skull; pi-in His hand; abhita bhika-aanam krita-begging alms; iti-thus; dau-in the passage beginning; tasmai-to that; nama-I offer my respectful obeisances; karmae-unto karma; iti-thus; garua-of the Garua Pura; vacant-from the statement; kim cafurthermore; tat-that; pratipdanya-to establish; matsya-Lord Matsya; di-beginning with; avatrm-of the incarnations of Godhead; matsya-di-abda-of the words "matsya-di"; samyena-the same; chala-false; ukti-statement; eva-certainly; iyam-this. Similar other faulty statements may also be found in some portions of the scriptures. For example, the Garua Pura explains: "I offer my respectful obeisances unto the law of karma, because of which iva carries a skull in his hand and wanders about as a beggar, and because of which Viu was hurled into the painful abyss of having to assume ten incarnations within the material world." The author's intention in this passage was to emphasize the uncheckable power of karma, although in order to do this he had spoken some things that are not actually true. The description of Ka and Balarma as Lord Viu's hairs is a similar untrue story. Text 68 yath aho kanaka-daurtmya nirvktu kena akyate nma-smyd asau yasya dhusturo 'pi mada-prada. yath-just as; aho-Oh; kanaka-of gold; daurtmyam-the wickedness; nirvaktum-to be described; kena-by whom; akyate-is possible; nma-by name; samyt-because of equality; asau-this; yasya-of which; dhustura-dhustura poison; api-even; mada-prada-intoxicating. The following metaphorical statement in the scriptures may also be quoted to illustrate how an author may speak something untrue in order to emphasize a point: "Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the poisonous drink dhutura."

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Text 69 iti iva-stryatvc ca ntra vaiava-siddhnta-viruddhasya tasyopayoga. yata ukta sknda eva amukha prati r-ivena iva-stre 'pi tad grhya bhagavac-chstra-yogi yat iti anya-ttparyakatvena svatas tatrpramyd yuktam caitat yath pakena pakmbha itivat. iti-thus; iva-stryatvt-the status of being confirmed in the aivite scriptures; ca-and; na-not; atra-here; vaiava-in relation to Lord Viu; siddhnta-the conclusion; viruddhasya-opposing; tasya-of that; upayoga-suitability; yata-because; uktam-spoken; sknde-in the Sknda Pura; eva-certainly; amukham-to Krttikeya; prati-to; r-ivenaby Lord iva; iva-stre-in the aivite scriptures; api-although; tat-that; grhyamacceptable; bhagavat-stra-in the Vaiava scriptures; yogi-found; yat-which; iti-thus; anya-another; ttparyakatvena-by interpretation; svata-in their own scripture; tatra-there; apramyt-because of not being established; yuktam-suitable; ca-and; etat-this; yath-just as; pakena-by mud; paka-ambha-muddy water; iti-thus; vat-just as. Statements in the aivite Puras should not be accepted unless they are corroborated by the Vaiava Puras. This is confirmed in the aivite Puras (Sknda Pura) where Lord iva says to Krttikeya: "Statements in the aivite Puras should be accepted only if they are confirmed in the Vaiava Puras." The followers of Lord iva may try to present a different conclusion, but they are simply contradicting the words of their own master, recorded in their own scripture. From this statement of Lord iva we may understand that the aivite Puras are not a very reliable source of spiritual information. They are not actually able to purify the conditioned souls, and their position is described in the following statement of rmad-Bhgavatam (1.8.52): "It is not possible to filter muddy water through mud or purify a wine-stained pot with wine." On should not therefore rely on the impure statements of the aivite Puras. Text 70 pdmottara-khae ca iva-pratipdakn purnm api tmasatvam eva daritam. mtsye 'pi tmasa-kalpa-kathmayatvam iti.

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pdma-uttara-khae-in the Uttara Khaa of the Padma Pura; ca-also; ivapratipdaknm-of the followers of Lord iva; purnm-of the Puras; api-also; tamasatvam-ignorance; eva-certainly; daritam-is delineated; mtsye-in the Matsya Pura; api-also; tmasa-ignorance; kalpa-conception; kath-descriptions; mayatvam-consisting of; iti-thus. The inferiority of the aivite Puras is confirmed in the Uttara Khaa of the Padma Pura, which explains that the aivite Puras are intended for those in the mode of ignorance. The Matsya Pura also confirms that the aivite Puras are full of faulty and ignorant conclusions. Text 71 yukta ca tasya vddha-stasya r-bhgavatam apahitavata r-baladevvajtu rbhagavat-tattvsamyag-jnaja vacanam eva vadanti rjare aya kecannvit. itivat. etda-r-bhgavata-vkyena sva-viruddha-purntara-vacana-bdhana ca. yuktam-suitable; ca-also; tasya-of him; vddha-stasya-of Romaharaa Sta, the father of Sta Gosvm; r-bhgavatam-the message of rmad-Bhgavatam; apahitavata-without having properly studied; r-baladeva-r Baladeva; avajtu-offending; r-bhagavat-of the Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete; jna-from knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak; rja-e-O saintly king; aya-sages; kecana-some; anvit-endowed; itivat-in this way; etda-like these; bhgavata-of rmad-Bhgavatam; vkyena-by the statement; sva-self; viruddhacontradicting; pura-Puras; antara-within; vacana-of statements; bdhanam-refutation; ca-also. Without understanding the rmad-Bhgavatam, one cannot properly understand the philosophy of spiritual life. An example of this is Romaharaa Sta. Because of not studying the Bhgavatam, Romaharaa had not properly understood the exalted position of Lord Balarma. Because of an offense to Lord Balarma, Romaharaa was killed by the Lord. From this we may understand the importance of rmad-Bhgavatam. Without reference to the Bhgvatam, one cannot conclusively understand the nature of the Absolute Truth. That certain sages may sometimes present false conclusions, which may sometimes even become recorded in the Puras, is confirmed in the following statement of rmadBhgavatam (10.77.30): "O King, some sages have said that Lord Ka became bewildered by the mystic jugglery of lva. Such conclusions should not be accepted, for the contradict the conclusion of all Vedic literatures, Lord Ka never becomes bewildered." 162

From this we may understand supreme authority of rmad-Bhgavatam. Any scriptural explanation that contradicts the version of the Bhgavatam should be rejected. Text 72 yatheha karma-jito loka kyate ity-di-vkyena. apma somam amt abhua ity-di-vacana-bdhanavj jeyam. atrpi yat svavco virudhyeta nna te na smaranty uta iti yukti-sad-bhvo dyate. yath-just as; iha-here in the earthly planetary system; karma-jita-performing the karmaka regulations; loka-persons; kyate-become destroyed; iti-di-beginning with these words; vkyena-by the statement; apma-drinking; somam-soma; amt-immortal; abhma-we become; iti-di-beginning with these words; vacana-statement; bdhanavtcontradicting; jeyam-should be understood; atra-here; api-also; yat-what; sva-own; vaca-statement; virudhyate-is contradicted; nnam-certainly; te-they; na-do not; smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhva-good condition; dyate-is seen. We may sometimes notice contradictions in the instructions of the ruti. The two quotes which follow may serve as an example of such a contradiction within the texts of the ruti. "By performing the karma-ka rituals of the Vedas one becomes ruined." -Chndogya Upaniad 8.1.6 "By performing the karma-ka rituals of the Vedas we have become demigods eligible to drink soma-rasa." -g-mantra 8.48.3 If a speaker contradicts himself, then his words are not very much appreciated by the speaker of rmad-Bhgavatam: "They who are learned are not inclined to accept the statements of one who contradicts himself." -rmad-Bhgavatam 10.77.30 Text 73 tatraivtmana sandigdhatvam eva tena stena vyajitam acinty khalu ye bhv 163

na ts tarkea yojayet ity din tatra-there; eva-certainly; tmana-of the Supreme; sandigdhatvam-doubt; eva-certainly; tena-by him; stena-by Sta Gosvm; vyajitam-expressed; acintya-inconceivable; khaluindeed; ye-which; bhv-truths of spiritual reality; na-not; tan-them; tarkea-by logic; yojayet-may properly know; iti-din-by the statement beginning with these words. Sta Gosvm speaks the following verse to reconcile this apparent contradiction in the statements of the scriptures (Mahbhrata, Udyoga-parva): "The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by logic and philosophy one cannot expect to properly understand them." Text 74 ki ca, tatraivottara-granthe candrasya kalakpatti-kraa-kathane r-kvatraprasage svaya viur evety uktatvt svenaiva virodha ca. kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhsa Khaa of the Sknda Pura; candrasya-of the moon-god; kalaka-of the spots; patti-misfortune; kraa-cause; kathane-in the description; r-ka-of r Ka; avatra-appearance; prasage-in that connection; svayam-personally; viu-Lord Viu; eva-certainly; iti-thus; uktatvt-from the statement; svena-by using the word "sva"; virodha-contradiction; ca-also. Also, in the story of Candra-kalakpatti-kraa in the Prabhsa-khaa of the Sknda Pura, in the description of Lord Ka's appearance, Ka is described as Lord Viu Himself. By using the words "svaya viu (Viu Himself)", the concocted idea that Ka is an incarnation of Lord Viu's hair is refuted by Vysadeva. Text 75 tasmn na kevatratve 'pi ttparyam, kea-abdasya blatva-vacana ca. tasmt-for this reason; na-not; kea-of a hair; avatratve-as an incarnation; api-and; ttparyam-the proper understanding; kea-abdasya-of the word "kea"; blatva-of foolish and childish persons;{.fn 2} vacanam-the statement; ca-also. The idea that Ka is an incarnation of Lord Viu's hair should not be accepted, for it is thus refuted by Vysa. Only foolish persons with a childlike mentality will insist that the word "kea" in the phrase "kevatra" from the Viu Pura should be interpreted to mean "a hair".

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Text 76 chalato bhagavat-tattvjnato veti sthitam. chalata-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth; ajnata-from ignorance; va-or; iti-thus; sthitam-situated. Because it is contradicted by so many descriptions in the Vedic literatures, the statement that Lord Ka is an incarnation of Lord Viu's hair must be either a trick to bewilder the atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual nature of the Supreme Personality of Godhead. Text 77 ato vaiavdi-padyn abdottham artham eva payma aavo ye prakante mama te kea-sajit sarvaj keava tasmn nmhur muni-sattama iti sahasra-nma-bhyotthpita-bhrata-vacant kea-abdenur ucyate. ata-therefore; vaiava-of the Viu Pura; di-and other Vedic literatures; padynmof the verses; abda-the word; uttham-appearing; eva-certainly; payma-we see; aava-rays of light; ye-which; prakante-are manifest; mama-My; te-they; keasajita-known as "kea"; sarvaja-omniscient; keavam-Keava; tasmt-therefore; nma-the name; hu-speak; muni-sattama-O best of the sages; iti-thus; sahasra-nma-of the Viu-sahasra-nma-stotra; bhya-in the explanation; utthpita-spoken; bhrata-of the Mahbharata; vacant-from the statement; kea-abdena-by the word "kea"; au-ray of light; ucyate-is spoken. The actual meaning of the word "kea" when used in a name of the Supreme Personality of Godhead is explained by the Lord in the Mahbhrata in the description of the thousand names of Lord Viu. There the Lord Himself says: "The effulgence of My transcendental body is known by the word `kea'. O best of the sages, because I am the source of the Brahman effulgence, the learned devotees, who know everything, call Me by the name `Keava'."

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Text 78 tatra ca sarvatra keetara-abda-prayogn nn-varn r-nrada-datay mokadharma-prasiddhe ca. tath cutve labdhe tau cs vsudeva-sakaravatrascakatay nirdiv iti tayor eva sytm iti gamyate. tadyayor api tayor aniruddhe 'bhivyakti ca yujyata eva. tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; kea-itara-abdaprayogt-because of the use of other words; nn-various; vara-colors; anm-of effulgences; r-nrada-of Nrada Muni; datay-by the observation; moka-dharma-in the scripture known as Moka-dharma; prasiddhe-from the conclusion; ca-also; tath-in the same way; ca-and; autve-in the effulgence; labdhe-attained; tau-two; ca-also; ausplendors; vsudeva-Vsudeva; sakaraa-Sakaraa; avatra-incarnations; scakatayby indicating; nirdiau-indicated; iti-thus; tayo-of Them; eva-certainly; sytm-may be; iti-thus; gamyate-is approached; tadyayo-of Their expansions; api-also; tayo-of Them; aniruddhe-in Lord Aniruddha; abhivyakti-manifestation; yujyate-is suitable; eva-certainly. We may also note in this connection that although the word "kea" is used in the Viu Pura, it is not used in the many other descriptions of Lord Ka's appearance found in the Vedic literaturs. That the word "kea" should mean "effulgence" is supported by Nrada Muni's explanation in the Moka-dharma that the Lord appears in a variety of forms and colors. The explanation of the Viu Pura that the Lord appears as "ukla-ka-keau" or "white and black keas" may be understood to mean that the Lord appears in white and black forms. This may be understood to refer to Lord Vsudeva and Lord Sakaraa, or it may also refer to Lord Aniruddha. Text 79 avatri-tejo-'ntarbhtatvd avatrasya. evam eva sattvam rajas tama ity di prathamaskandha-padya-prptam aniruddhkhya-puruvatratvam avatri-of the Original Source of all Incarnations; teja-the effulgence; antarbhtatvtbecause of being situated within; avatrasya-of the incarnation; evam-in this way; evacertainly; sattva raja tama iti di-in the verse beginning "sattvam rajas tama"; prathama-skndha-of the First Canto of rmad-Bhgavatam; padya-prptam-in the verse; aniruddha-khya-known as Aniruddha; purua-avatratvam-as a purua-incarnation. Viu-tattva expansions of the Personality of Godhead are manifested from the bodily rays of the Lord. (The complexion of Lord Ka is blackish, and therefore the direct expansion of Lord Ka, which is manifested from His bodily rays, is also blackish: Lord Vsudeva. Because Lord Sakaraa is manifested from Lord Balarma, His complexion is also the same as Lord Balarma's: white.) The Purua-avatra Lord Aniruddha is described in the rmad-Bhgavatam (1.2.23):

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"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 80 bhavn-nthai ity di pacama-skandha-gadya-prpta sakaravatratva ca bhavasya sagacchate. bhavn-nthai iti di-in the verse beginning "bhavn-nthai" "bhavn-nthai strgarbuda-sahasrair avarudhyamno bhagavata catur-mrter mah-puruasya tury tmas mrti praktim tmana sakaraa-sajm tma-samdhi-rpea sannidhpyaitad abhigan bhava upadhvati"; pacama-skndha-of the Fifth Canto of rmad-Bhgavatam; gadya-prptam-in the prose passage; sakaraa-of Lord Sakaraa; avatratvam-the status of an incarnation; ca-and; bhavasya-of iva; sagacchate-is manifested. That Lord iva is an expansion of Lord Sakaraa is confirmed in the following prose statement of rmad-Bhgavatam (5.17.16): "In Ilvta-vara, Lord iva is always encircled by ten billion maidservants of goddess Durg, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vsudeva, Pradyumna, Aniruddha and Sakaraa. Sakaraa, the fourth expansion, is certainly transcendental, but because His activities of destruction in the material world are in the mode of ignorance, He is known as tmas, the Lord's form in the mode of ignorance. Lord iva knows that Sakaraa is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra." Text 81 tata ca ujjahra ity asyyam artha. tmana sakt r-vsudeva-sakaraa-bhtau keau a ujjahra uddhtavn praka-ktya daritavn ity artha. tata-therefore; ca-also; ujjahra iti-of the word "ujjahra"; asya-of it; ayam-this; arthathe meaning; tmana-the word "tmana"; sakt-understood in the sense of "from Himself; r-vsudeva-Vsudeva; sakaraa-and Sakaraa; aa-bhtau-plenary expansions; keau-by the word "keau"; au-two splendid appearances; ujjahra-the word "ujjahra"; uddhrtavan praka-ktya daritavn-manifested; iti-thus; artha-the meaning. Therefore the statement of the Viu Pura (ujjahrtmana keau sita-kau mahmune) should be understood in the following way: The word "tmana" means "from 167

Himself", the word "keau" means the two incarnations Vsudeva and Sakaraa, who have black and white complexions, and the word "ujjahra" means manifested." The entire statement means "The Lord then appeared as Vsudeva and Sakaraa, who have black and white complexions." Text 82 atrya sumerur ity eka-dea-daranenaivkhaa-sumeru-nirdeavat tad-daranenpi prasyaivvirbhva-nirdeo jeya. atra-here; ayam-this; sumeru-Mount Sumeru; iti-thus; eka-dea-one side; daranena-by seeing; eva-certainly; akhaa-the entire; sumeru-Mount Sumeru; nirdeavat-like the revelation; tat-of that; daranena-by the sight; api-also; prasya-of the whole; evacertainly; virbhva-appearance; nirdea-indication; jeya-should be known. Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the entire mountain, in the same way, by properly understanding this verse from Viu Pura, one will be able to know the actual nature of Lord Ka's appearance in the material world. Text 83 atha sa cpi keau ity dik-vykhy. udvavarhe yoga-balentmana sakd vicchidya daraym sa. sa cpi iti ca-abda prvam ukta deva-kartka nivedana-rpam artha samuccinoti. atha-now; sa cpi keau iti dika-on the verse beginning "sa cpi keau"; vykhycommentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; saktnear; tmana-from Himself; sakt-near; viccidya-separating; daraym sa-revealed; sa ca api iti-the words "sa cpi"; ca-abda-the word "ca"; prvam-formerly; uktam-spoken; deva-by the demigods; kartkam-done; nivedana-of an appeal; rpam-in the form; arthammeaning; samuccinoti-refers. An explanation of the verses from Mahbhrata quoted in Text 56 follows: In these verses the word "udvavarhe" means that the Lord appears by His own mystic potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the previous verses.

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Text 84 api-abdas tad-udvarhane r-bhagavat-sakaraayor api hetu-karttva scayati. api-abda-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; rbhagavat-of Lord Vsudeva; sakaraayo-and Lord Sakaraa; api-also; hetu-karttvamthe condition of being the cause; scayati-indicates. The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if Ka and Balarma had appeared from Lord Viu") indicate that in reality Vsudeva and Sakaraa are emanations of Ka and Balarma. Text 85 tau cpi iti ca-abdo 'nukta-samuccayrthatvena bhagavat-sakaraau svayam viviatu. pact tau ca tat tadtmyenviviatur iti bodhayati. api-abdo yatrnusytv am, so 'pi tadaa apti gamayati. tayor eko balabhadro babhva ity dika tu nara-nryao bhavet. harir eva bhaven nara ity divat tad-aikyvpty-apekay. tau capi iti-the words tau capi"; ca-abda-the word "ca"; anukta-unspoken; samuccayaarthatvena-with additional meanings; bhagavat-Vsudeva; sakaraau-and Sakaraa; svayam-personally; viviatu-entered; pact-afterwards; tau-the two; ca-also; tattherefore; tad-tmyena-in Their original forms; viviatu-entered; iti-thus; bodhayatiteaches; api-abda-the word "api"; yatra-where; anusytau-joined; am-the two; sa apithe same person; tat-His; aa-expansions; api-also; iti-thus; gamayati-causes to go; tayo-from the two; eka-one; balabhadra-Balarma; babhva-became; iti adikam-etc.; tu-also; nara-nryaa-Nara and Nryaa is; bhavet-became; hari-Hari; eva-certainly; bhavet-became; nara-Nara; iti divat-as in the passage beginning; tat-of Them; aikyaoneness; avpti-attainment; apekay-with reference to. An intricate sequence of events is hinted by the use of the phrase "tau cpi (the two of them, also, also)" in this passage from the Mahbhrata. First: Vsudeva and Sakaraa (the purua-incarnations) entered the wombs of Devak and Rohi. Then: Ka and Balarma (the original forms of Vsudeva and Sakaraa) entered the wombs of Devak and Rohi "also". Then, within the womb of Devak, Vsudeva and Ka joined to become a single Ka, and within Rohi's womb Sakaraa and Balarma joined to become a single Balarma. In this way the word api" (also) refers to the joining of Ka-Vsudeva and Balarma-Sakaraa. In other words, Lord Ka sent His immediate viu-tattva expansions into the material world before He personally came, and when He personally came, He and His viu-tattva forms became united into a single form. This is confirmed in the following statements: 1. "tayor eko balabhadro babhva" (the two of Them then became one Balarma).

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2. "nara-nryao bhavet. harir eva bhaven nara" (Nara-Nryaa is joined to become a single Lord Hari). Text 86 keava r-mathury keava-sthnkhya-mah-yoga-phdhipatvena prasiddha, sa eva ka iti. keava-Kesava; r-mathurym-in Mathur; keava-of Lord Keava; sthna-the abode; khya-known as; mah-great; yoga-pha-sacred place; adhipatvena-as the ruler; prasiddha-famous; sa-He; eva-certainly; ka-Ka; iti-thus. Another meaning of this passage from the Mahbhrata which explains that Ka appears as a "kea" is that "Keava" is specifically the name of Lord Ka when He appears as the monarch of Mathur. In this way, the passage from the Mahbhrata may be paraphrased: "The original Ka then appeared in His feature as Keava (the monarch of Mathur)." Text 87 ata evodhariyate bhme suretara ity di. r-nsiha-pure tu sita-ke ca mac-chakt iti tat-tad-vara-nirdeenu-vcaka eva akti-abda iti tat-tulya-ttparyopekay. ata eva-therefore; udahariyate-it may be said; bhme suretara iti di-the verse beginning "bhme suretara"; r-nsiha-pure-in the Nsiha Pura; tu-but; sitawhite; ke-and black; ca-and; mat-my; akti-potencies; tat-tat-various; vara-colors; nirdeena-by describing; au-the effulgence; vcaka-describing; eva-certainly; aktiabda-by the word "akti"; iti-thus; tat-with that; tulya-equal; ttparya-understanding; upekay-with reference to this. In the rmad-Bhgavatam (2.7.26) Lord Ka is described as "sita-ka-kea". This does not mean that Ka is an incarnation of a black hair from Lord Viu. The actual explanation of this word is found in the Nsiha Pura, where the Lord explains: "sitake ca mac-chakt" (I appear in many viu-tattva forms, which have complexions of white, black, and many other colors). Text 88 rmad-bhgavatasya tu nai prakriyvakalit. tasmt eva vadanti rjare ity divad eva sbhimat. kadcid tma-gopanya bhagavn yad anyath darayati, tad eva ayo yath-mati prastuvantti. tad etad anuvdakasya bhme suretara-vartha-ity dau kalay sita-kakea ity asya ca yojan.

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rmad-bhgavatasya-of the rmad-Bhgavatam; tu-but; na-not; ea-this; prakriyavakalit-fault; tasmt-therefore; evam vadanti rjare iti divat-just as the verse beginning with "evam vadanti rjare"; eva-certainly; sa-it; abhimat-may be considered; kadcitsometimes; tma-Himself; gopanya-for concealing; bhagavn-the Original Personality of Godhead; yat-because; anyath-otherwise; darayati-displays Himself; tat-for this reason; eva-certainly; aya-the sages; yatha-mati-as far as their realization permits; prastuvantioffer prayers; iti-thus; tat-therefore; etat-this; anuvdakasya-of the speaker; bhme suretara-vartha-iti dau-the verse beginning with the words "bhme suretara-vartha"; kalay sita-ka-kea iti-the phrase "kalay sita-ka-kea"; asya-of this; ca-also; yojan-suitable. Because this phrase from the Bhgavatam (sita-ka-kea) is somewhat ambiguous, the Bhgavatam should not be considered faulty. The phrase from the Bhgavatam describing Ka's bewilderment when lva tricked Him (eva vadanti rjare) is described as an explanation given by some sages. In other words, although Ka is never actually bewildered, some sages said that He was bewildered on that occasion. Therefore the statements of the Bhgavatam sometimes contain the opinions of certain sages according to their partial understanding. Sometimes the Original Personality of Godhead chooses to conceal Himself and He appears to be something that He actually is not. Because the Lord sometimes does not reveal His actual nature, therefore it is said that the sages describe Him according to their realization. In other words, the opinions of the sages sometimes present an incomplete view of the Supreme Lord. It is possible to interpret this Bhgavatam verse (2.7.26) (which describes the "sita-ka-kea") as such a partial understanding, even though it is recorded in the Bhgavatam. Text 89 kalay aena ya sita-ka-kea, sita-kau keau yatra tath-vidha, sa eva skd bhagavn jta ity eva kartavyeti. kalay-the word "kalay"; aena-means "with His expansions; ya-who; sita-kakea-the phrase "sita-ka-kea"; sita-ka keau yatra tath-vidha-who expands as the white and black purua incarnations (Sakaraa and Vsudeva); sa eva-that very same person; skt-directly; bhagavn-the Original Personality of Godhead; jta-appeared; itithus; evam kartavya iti-in this way it should be understood. Lord Ka is therefore the Original Personality of Godhead, and the phrase "kalay sitaka-kea" means "The Suprme Personality of Godhead, who expands as the white and black purua-incarnations (Lord Sakaraa and Lord Vsudeva)."

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Text 90 ata eva purua-nryaasya tathgamana-pratipdaka-r-hari-vai-vkyam api tattejasm karaa-vivakayaivoktam. sarve pravea ca tasmin sayuktikam evodharaya. ata eva-therefore; purua-nryaasya-of Lord Nryaa; tath-in the same way; gamana-Ka's arrival; pratipdaka-describing; r-hari-vaa-vkyam-statement of the Hari-vaa; api-and; tat-His; tejasam-potency; karaa-taking; vivakay-with an intention to describe; uktam-spoken; sarvem-of all; pravea-entrance; ca-also; tasminwithin Him; sa-yuktikam-with good reason; eva-certainly; udharaya-should be described. According to the description of Lord Ka's advent found in the Hari-vaa (and quoted in Text 59 of this anuccheda), all the potencies of Lord Nryaa are present within the form of Lord Ka. Actually, all the forms of the Personality of Godhead are present within the original form of Ka. Text 91 ata pdmottara-khae nsiha-rma-keu -guya-paripraam ity avatrntarasdhrayam api mantavyam. kintv avatrm prasage teu rehe vividiite smnyatas tvat sarva-rehas traya ukt. tev apy uttarottaratrdhikya-krambhipryea r-ke raihya vivakitam. ata eva r-viu-pure maitreyena hirayakaiputvdiu jayavijayayos tayor amukti-mukti-krae pe r-pararo 'pi r-kasyaivty-udbhaaivaryaprakam ha. ata-therefore; padma-uttara-khae-in the Uttara Khaa of the Padma Pura; nsiha-in Lord Nsiha; rma-in Lord Rma; keu-and in Lord Ka; a-guya-of the six opulences; paripraam-fullness; iti-thus; avatra-antara-for all the incarnations of Godhead; sdhrayam-universal feature; api-although; mantavyam-should be considered; kintu-however; avatrm prasage-among all the incarnations of Godhead; teu-among them; rehe-best; vividisite-desired to be known; smnyata-generally; tvat-to that extent; sarva-of all; reha-best; traya-three; ukt-are described; teu-among them; api-even; uttara-uttaratra-dhikya-krama-of each one superior to the preceding one; abhipryea-with the intention; r-ke-for Lord Ka; raihyam-superiority; vivaksitam-is desired to be spoken; ata eva-therefore; r-viu-pure-in the Viu Pura; maitreyena-by Maitreya; hirayakaiputva-diu-in the condition of accepting the forms of Hirayakaipu and other demons; jaya-of Jaya; vijayo-and Vijaya; tayo-of them; amukti-without liberation; mukti-of liberation; krae-when the cause; pe-was asked; r-parara-Parara Muni; api-also; r-kasya-of Lord Ka; eva-certainly; ati-great; udbhaa-extraordinary; aivarya-opulence and prowess; prakam-manifestation; hadescribed.

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The Padma Pura Uttara-khaa explains: nsiha-rma-keu -guya-paripraam "The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are fully present in the forms of Lord Nsiha, Rma, and Ka." Although all the forms of the Personality of Godhead fully display these six opulences, these three forms are singled out as especially displaying them. Because the most significant word "nsiha-rma-keu" is a dvandva-compound, and because the most important word is generally placed at the end of a compound-word, we may conclude that because Ka is placed at the end of this compound, He is the most important of all the forms of the Lord. This is confirmed in the Viu Pura, where Maitreya Muni asks Parara Muni why Jaya and Vijaya, although killed by the hands of Lord Nsiha, Lord Varha, and other forms of the Lord, did not attain liberation, although they both became liberated when killed by the hand of Lord Ka. To answer this question, Parara Muni described Lord Ka's supreme position among all the forms of the Personality of Godhead, and His supreme opulence and power. Text 92 ki ca r-kam aprpynyatra tv asur muktir na sambhavati. kim ca-furthermore; ca-also; r-kam-Lord Ka; aprpya-without attaining; anyatraotherwise; tu-but; asurm-of demons; mukti-liberation; na-not; sambhavati-is possible. Generally speaking, demons cannot attain liberation unless they attain the personal association of Lord Ka. Text 93 eva-kra-dvayena svayam eva r-gtsu tath scant eva-kra-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly; r-gtsu-in the Bhagavad-gt; tath-in this way; scant-from the indication. This is described in the following verses of Bhagavad-gt (16.19-20), where Lord Ka repeats the word "eva" (certainly) twice to emphasize the point:

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Text 94 tn aha dviata krrn sasreu nardhamn kipmy ajasram aubhn surv eva yoniu tn-those; aham-I; dviata-envious; krrn-mischievous; sasreu-into the ocean of material existence; nardhamn-the lowest of mankind; kipmi-put; ajasram-innumerable; aubhn-inauspicious; suru-demoniac; eva-certainly; yoniu-in the wombs. "Those who are envious and mischievous, who are lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Text 95 sur yonim pann mh janmani janmani mm aprpyaiva kaunteya tato ynty adham gatim surm-demoniac; yonim-species; pann-gaining; mh-the foolish; janmani janmani-in birth after birth; mm-unto Me; aprpya-without achieving; eva-certainly; kaunteya-O son of Kunt; tata-thereafter; ynti-goes; adhamm-condemned; gatimdestination. "Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." Text 96 kutracid bhagavad-dvei tat-smaradi-prabhvena ryat v mukti. sarvem api tad-dvei tu mukti-pradatvam anyatrvatre 'vatrii v na kaccic ca ryate. tasmt tem api mukti-dattvya r-ka evaivarya-prakdhikya darayati. yuktam eva varaym sa sa r-parara. kutracit-sometimes; bhagavat-of the Lord; dveim-of the enemies; tat-of the Lord; smaraa-di-by remembrance, or by otherwise rendering service; prabhvena-by the strength; ryatm-is heard; v-or; mukti-liberation; sarvem-of all; api-however; tatdveim-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of granting; anya-other; avatre-during the incarnation; avatrii-the source of incarnations; v-or; nanot; kaccit-some; ca-and; ryate-is heard; tasmt-for this reason; tem-of them; apieven; mukti-dattvya-for granting liberation; r-ka-r Ka; eva-certainly; aivarya174

opulence; praka-manifestation; adhikyam-superiority; darayati-reveals; yuktamproperly; eva-certainly; varaym sa-described; sa-he; r-parara-Parara Muni. According to the descriptions of the Vedic literatures, although the enemies of the Supreme Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving Him in some capacity, generally they do not all become liberated simply by associating with the Lord or being killed by Him. By killing and liberating these demons, Lord Ka reveals His transcendental opulence, greater than the opulences of any other form of the Personality of Godhead. These statements are all confirmed by the explanations spoken by Parara Muni and recorded in the Viu Pura. Text 97 ata eva sarvam aivarya-skt-krasya mukti-hetutvam uktv puna ca ptandi-moka vicintya klanemy-dh ca tad-abhvam akya tad apy asahamnas tasya tu rkkhyasya bhagavata paramdbhuta-svabhva evyam ity uvca sarvntima-gadyena ata eva-therefore; sarvam-completely; aivarya-opulence; skt-krasya-manifesting; mukti-liberation; hetutvam-the condition of being the cause; uktv-having described; puna-again; ca-also; ptan-of Ptan; di-and others; mokam-the liberation; vicintyaconsidering; klanemi-of Klameni; dnm-and others; ca-also; tat-abhvam-the position of not being liberated; akya-suspecting; tat-that; api-also; asahamna-not tolerating; tasya-of Him; tu-but; r-ka-khyasya-named r Ka; bhagavata-of the Original Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhva-nature; evacertainly; ayam-this; iti-thus; uvca-said; sarva-all; antima-at the end; gadyena-by the prose statement. When Lord Ka considered how Ptan and other demons had already become liberated, He began to suspect that perhaps Klanemi and the other remaining demons would not attain liberation. This possibility became completely intolerable for the Lord. This astonishing transcendental nature of the Supreme Personality of Godhead, Lord Ka, is described by Parara Muni at the end of his prose description of the Lord's opulence. Parara said (Viu Pura 4.15.9): Text 98 aya hi bhagavn krtita sasmta ca dvenubandhenpy akhila-sursurdi-durlabha phala prayacchati, kim uta samyag-bhaktimatm ity anena. ayam-He; hi-certainly; bhagavn-the Supreme Personality of Godhead; krtita-glorified; sasmta-remembered; ca-and; dvea-anubandhena-with hatred; api-even; akhila-by all; sura-the demigods; asura-demons; di-and others; durlabham-difficult to attain; phalam-

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result; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatm-of the pure devotees. "The Supreme Personality of Godhead, Lord Ka, freely gave liberation to the demons who, although full of hatred for Him, somehow became immersed in remembering Him or talking about Him. If the Lord gave to these demons liberation, which is ordinarily very difficult for them, or even for the demigods or anyone else to achieve, then how shall we be able to describe the benediction He gave to the pure devotees full of love for Him?" Text 99 ata r-bhgavata-mate tayor janma-traya-niyama ca r-kd eva tan-moka sambhaved ity apekayaiveti jeyam. ata-therefore; r-bhgavata-of the rmad-Bhgavatam; mate-in the opinion; tayo-of Jaya and Vijaya; janma-traya-niyama-punishment of taking three births as demons; ca-and; r-kt-from r Ka; eva-certainly; tat-their; moka-liberation; sambhavet-became possible; iti-thus; apekay-in this regard; eva-certainly; iti-thus; jeyam-it should be understood. The rmad-Bhgavatam explains that Jaya and Vijaya were cursed to take three births as demons. We may note in this connection that they were ultimately liberated by Ka. Their liberation was possible only from the hand of Ka and not from any other form of the Lord. Text 100 ata eva r-nradepi tam uddiyaivoktam vairea ya npataya ity din, r-brahma ca ye ca pralamba-khara-durdara ity din sarve muktidatva ca tasya r-kasya nijaprabhvtiayena yath kathacit smart-cittkaratiaya-svabhvt. anyatra tu tath svabhvo nstti nsti muktidatvam. ata eva veasypi viu-dveias tadvad vebhvn mukty-abhva iti. ata eva-therefore; r-nradena-by Nrada Muni; api-also; tam uddiya-in this connection; eva-certainly; uktam-is explained; vairea yam npataya iti din-by the verse (Bhg. 11.5.48) "vairea ya npataya iupla-paura-lvdayo gati-vilsa-vilokandyai dhyyanta kta-dhiya ayansandau tat-smyam pur anurakta-dhiy puna kim"; rbrahma-by Lord Brahm ; ca-also; ye ca pralamba-khara-durdara iti din-by the verse (Bhg. 2.7.34-35) "ye ca pralamba-khara-dardura-key-aria-mallebha-kasa-yavan kapipaurakdy anye ca lva-kuja-balvala-dantavakra-saptoka-ambara-vidratha-rukmimukhy/"ye v mdhe samiti-lina tta-cp kmboja-matsya-kuru-sjaya-kaikaydy ysyanty adaranam ala bala-prtha-bhma-vyjhvayena hari nilaya tadyam"; sarvem-of all; muktidatvam-the position of granting liberation; ca-and; tasya-of Him; rkasya-r Ka; nija-prabhava-atiayena-by His great potency; yath-just as; kathacitin every way; smat-of the meditator; citta-the mind; karaa-attracting; atiaya-great; 176

svabhvt-because of nature; anyatra-otherwise; tu-but; tath-in that way; sva-own; bhva-nature; na-not; asti-is; na-not; asti-is; muktidatvam-the position of granting liberation; ata eva-for this reason; veasya-of King Vea; api-also; viu-for Lord Viu; dveia-full of hatred; tdvat-in that way; vea-entrance; abhvt-because of the nonexistence; mukti-of liberation; abhva-non-existence; iti-thus. Even demons who are killed by Lord Ka, or who think of Him at the time of death in a spirit of enmity, attain liberation. This is confirmed by Nrada Muni in the following verse of rmad-Bhgavatam (11.5.48): "Kings like iupla, Pauraka and lva meditated in envy upon the movements, playful gestures, glances and other attractions displayed by Lord Ka. Thus fixing their minds while engaged in lying down, sitting, and in all activities, they attained a status equal to His. How then to compare with those whose minds are naturally attached to Him in a favorable mood?"* It is also confirmed by Lord Brahm in these words (rmad-Bhgavatam 2.7.34): "All demonic personalities like Pralamba, Dhenuka, Baka, Ke, Aria, Cra, Muika, Kuvalaypa elephant, Kasa, Yavana, Naraksura and Pauraka, great marshals like lva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, ambara, Vidratha and Rukm, as also great warriors like Kmboja, Matsya, Kuru, Sjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuha planets."* By His own transcendental potency, Lord Ka can grant liberation to anyone, regardless of how they think of Him. It is only Lord Ka who will always grant liberation to the demons killed by Him. If one is thinking of Lord Ka, even adversely, at the time of death, he will certainly become liberated. If one hatefully thinks of any other form of the Lord at the time of death, he may not necessarily become liberated. For example, the demon Vea was unable to think of the form of r Ka at the time of his death, and therefore the demon did not attain liberation. One who, at the time of his death meditates on the Personality of Godhead in a spirit of animosity is only assured of liberation if the object of his meditation is specifically the form of r Ka. Text 101 ata evoktam tasmt kenpy upyena mana ke niveayet iti. ata eva-therefore; tasmt-therefore; kenpi-by any; upyena-means; mana-the mind; ke-in Ka; niveayet-one should fix.

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Because liberation is attainable even for one who remembers the form of r Ka even in a spirit of animosity, it is said in the rmad-Bhgavatam (7.1.33): "Therefore one must somehow think of Ka, whether in a friendly way, or inimically." Text 102 tasmd asty eva sarvato 'py caryatam akti r-kasyeti siddham. tasmt-from this evidence; asti-there is; eva-certainly; sarvata-completely; api-also; caryatama-most astonishing; akti-potency; r-kasya-of r Ka; iti-thus; siddhamthe conclusion. From these statements we may conclude that Lord Ka is the master of the most wonderful transcendental potency. Text 103 tad eva virodha-parihrea viruddhrthnm apy arthnuklyena r-kasya svayabhagavattvam eva dh-ktam. tat-therefore; evam-in this way; virodha-objections; parihrea-by removing; viruddhaarthnm-of the improperly interpreted scriptural passages; artha-nuklyena-by the proper interpretation; r-ka-of r Ka; svayam-bhagavattvam-the status of the Original Personality of Godhead; eva-certainly; dh-ktam-is conclusively proven. By answering all objections and by giving the proper interpretation of those scriptural passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have firmly established the fact that Lord Ka is the Original Form of the Personality of Godhead. Text 104 tatra ca vednta-strdv apy ekasya mah-vkyasya nn-vkya-virodha-parihreaiva sthpanya darayan npy atraivedam ity araddheyam. vkyn durbala-balitvam eva vicarayam, na tu bahv-alpat. dyate ca loke-ekenpi yuddhe sahasra-parjaya iti. evam ca bahu-virodha-parihreaiva svasmin r-kkhye para-brahmai sarva-vedbhidheyam ha tatra-in this connection; ca-also; vednta-stra-in the Vednta-stra; dau-and other Vedic literatures; api-also; ekasya-of one; mah-vkyasya-great statement; nn-various; vkya-statements; virodha-opposition; parihrea-by removing; eva-certainly; sthpanyaof establishing; darayan-showing; na-not; api-but; atra-here; eva-certainly; dam-in this 178

way; iti-thus; araddh-lack of faith; iyam-this; vkynm-of statements; durbala-of the weak; balitvam-strength; eva-certainly; vicarayam-to be established; na-not; tu-but; bahu-of many statements; alpat-weakness; dyate-is observed; ca-also; loke-in the world; ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajaya-victor; iti-thus; evam-in the same way; ; ca-also; bahu-many; virodha-objections; parihrea-by removing; eva-certainly; svasmin-in Himself; ka-khye-named Ka; para-brahmai-the Supreme Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-name-ha-says. Someone may object: By speaking only a few arguments, you have attempted to refute the great mass of evidence against your theory. I cannot believe your conclusion. To this I reply: In the Vednta-stra and other Vedic literatures many lengthy arguments are refuted in a few words. The length of an argument is not the criterion of whether it is true or not. Even in the material world we may see an example of this, for sometimes a single strong fighter may defeat a thousand soldiers in the battle. In the same way a single strong argument may defeat thousands of illogical words. All of your arguments are defeated by Lord Ka Himself, for He describes Himself as the ultimate meaning of all the Vedic literatures in the following words (rmad-Bhgavatam 11.21.42-43): Text 105 ki vidhatte kim cae kim andya vikalpayet ity asy hdaya loke nnyo mad veda kacana m vidhate 'bhidhatte m vikalpypohyate hy aham kim-what; vidhatte-direct; kim-what; cae-declare; kim-what; andya-taking as the object; vikalpayet-may conjecture; iti-thus; asy-of the Vedic literature; hdayamintention; loke-in this world; na-not; anya-other; mat-than Me; veda-knows; kacanaanyone; mm-Me; vidhatte-they ordain; abhidhatte-set forth; mm-Me; vikalpyaspeculating; aphyate-am fixed; hi-certainly; aham-I. "What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me." Sarva-samvadini Comment

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ki vidhatte iti; asya crika-praghaake kea"-abda-vykhyne r-hari-vaa-vkyni tatra s prvat nma guh devai sudurgam tribhis tasyaiva vikrantair nitya parvasu pjit pura tatra vinyasya deha harir udra-dh tmna yojaym sa vasudeva-ghe prabhu iti. kim vidhatte iti-rmad-Bhgavatam 11.21.42-43 quoted on @ page 234; asya-of this verse; crika-praghaake-in the style of composition known as "crika"; kea-abda-of the word "kea"; vykhyne-in the explanation; r-hari-vaa-of the Hari-vaa; vkyni-the statements; tatra-there; s-that; prvat-of the mountain; nma-indeed; guh-the cave; devai-by the demigods; sudurgam-very difficult to be approached; tribhi-by three; tasyaof Him; eva-certainly; vikrantai-powerful; nityam-eternally; parvasu-in that place; pjitworshipped; puram-existing from time immemorial; tatra-there; vinyasya-placing; deham-form; hari-Lord Hari; udra-dh-magnanimous; tmnam-Himself; yojaym samanifested; vasudeva-of Mahrja Vasudeva; ghe-in the home; prabhu-the Supreme Master. That Lord Ka is not an incarnation of one of Lord Viu's hairs, but is directly the Original Supreme Personality of Godhead is also confirmed in the following statement of the Hari-vaa: "The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot approach, then appeared in that mountain cave in His primeval original transcendental form. After being worshipped by Brahm , iva, and Viu, the magnanimous Supreme Lord appeared within the home of Mahrja Vasudeva." Anuccheda 30 Text 1 ad evam, kas tu bhagavn svayam ity etat-pratij-vkyya mah-vra-rjyevtmanaiva nirjitytmast-kta-virodhi-atrthypi obh-vieea prekvatm nandanrtha caturagi senm ivnym api vacana-rem upaharmi. tatra tasya llvatra-karttvam ha tat-therefore; evam-in this way; ka tu bhagavn svayam iti-the statement "kas tu bhagavn svayam (Bhg. 1.3.28); etat-of this; pratij-assertion; vkyya-for statement; 180

mah-great; vra-of heros; rjya-for the ruler; iva-just as; tman-personally; iva-just as; nirjitya-having defeated; tmasat-kta-brought under subjugation; virodhi-of those attempting to refute the arguments; ata-of hundreds; arthya-meanings; api-even; obhwith a beauty; vieea-specific; prekvatm-of the observers; nandana-artham-for the delight; caturagim-consisting of four parts (footsoldiers, cavalry, chariot warriors, and warriors riding elephants); senm-army; iva-just like; anym-the other; api-even; vacanaof words; reim-multitude; upharmi-I bring; tatra-in this connection; tasya-of Lord Ka; ll-avatra-of pastime incarnations; kattvam-the status as the original source. Our paribh-stra (ka tu bhagavn svayam) now appears as a great heroic king who has just defeated hundreds of enemies in the form of opposing arguments and completely brought them under his submission to the great delight of all onlookers. I shall now bring into view the multitude of arguments that forms the footsoldiers, cavalry, chariot warriors and elephant-riding warriors of his army. The first division of that army consists of the arguments to prove that r Ka is the origin of all ll-avatras (pastime incarnations). At the beginning of this division is the following verse spoken by the demigods to Lord Ka (rmad-Bhgavatam 10.2.40): Text 2 matsyva-kacchapa-nsiha-varha-hasarjanya-vipra-vibudheu ktvatra tva psi nas tri-bhuvana ca yathdhunea bhra bhuvo hara yadttama vandana te ity di spaam dev r-bhagavantam. matsya-the fish incarnation; ava-the horse incarnation; kacchapa-the tortoise incarnation; nsiha-the Narasiha incarnation; varha-the Varha incarnation; hasa-the swan incarnation; rjanya-incarnations as Lord Rmacandra and other katriyas; vipraincarnations as brhmaas like Vmanadeva; vibudheu-among the demigods; ktaavatra-appeared as incarnations; tvam-Your Lordship; psi-please save; na-us; tribhuvanam ca-and the three worlds; yath-as well as; adhun-now; a-O Supreme Lord; bhram-burden; bhuva-of the earth; hara-please diminish; yadu-uttama-O Lord Ka, best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; di-beginning; spaam-the meaning is clear; dev-the demigods; r-bhagavantam-to Lord Ka. "O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasihadeva, a boar, a swan, Lord Rmacandra, Paraurma and, among the demigods, Vmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Ka, best of the Yadus, we respectfully offer our obeisances unto You."*

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Anuccheda 31 tath, surev v a tathaiva ity di. spaam, brahm tam. tath-in the same way; sureu u a tath eva iti di-the rmad-Bhgavatam 10.14.20 ("surev v a tathaiva nv api, tiryaku yadasv api te 'janasya, janmsat curmadanigrahya, prabho vidhta sad-anugrahya"); spaam-clear; brahma-Brahm ; tam-to Lord Ka. This is confirmed in the following verse spoken by Brahm to Lord Ka (rmadBhgavatam 10.14.20): "O Original Personality of Godhead, O creator of the entire cosmic manifestation, although You never take birth You nevertheless appear among the demigods, sages, human beings, animals, and aquatics, in order to crush the false pride of the demons, and bestow Your mercy to the saintly devotees."* Anuccheda 32 tath, bahni santi nmni rpi ca sutasya te ity di. spaam. garga r-vraja-rjam. tath-in the same way; bahni santi nmni rpi ca sutasya te iti di-the rmadBhgavatam (10.8.15) ("bahui santi nmni rpi ca sutasya te, gua-karmurpi tny aha veda no jana"); spaam-clear; garga-Gargcrya; r-vraja-rjam-to the king of Vrajabhmi. This is also confirmed in the following verse (rmad-Bhgavatam 10.8.15) spoken by Gargcrya to Nanda Mahrja: "For this son of yours (Ka) there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them."* Anuccheda 33 Text 1 evam yasyvatra jyante arrev aarria ity di. arriv aarria ity api jne hetugarbha-vieaam. arriu madhye 'py avatrasya sata svayam aarria. evam-in the same way; yasya avatra jyante arreu aarria iti di-in the rmadBhgavatam 10.10.34 ("yasyvatr jyante arrve aarria, tais tair atulytiayair vryair dehiv asagatai"); arreu-among the conditioned souls who have material bodies; aarria-without a material body; iti-thus; api-although; jne-in knowledge; hetu-of 182

causes; garbha-the origin; vieaam-distinguishing characteristic; arriu-among embodied beings; madhye-in the midst; api-although; avatrasya-incarnated; sata-of the Absolute Truth; svayam-personally; aarria-without a material body. This is also confirmed in the following verse spoken by Nalakvara and Maigrva to Lord Ka (rmad-Bhgavatam 10.10.34): "Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to perform: extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours, therefore, are not made of material elements, but are incarnations of Your Supreme Personality."* This statement explains that the forms of Lord Ka are always spiritual. Text 2 nta para parama yad bhavata svarpam ity di dvitya-sandarbhodhraapraghaaka-dy jvavad deha-dehi-prthkybhvena mukhyamatvrthayogt. kuvertmajau r-bhagavantam. nata para parama yad bhavata svarpam iti di-rmad-Bhgavatam 3.9.3; dvityasandarbha-in the second Sandarbha; udharaa-prabhaaka-dy-by the description; jvavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the body; prthkya-of separateness; abhvena-because of non-existence; mukhyamatvrthaayogt-because of the inappropriateness; kuvera-tmajau-the two sons of Kuvera; rbhagavantam-to the Supreme Lord. This is also confirmed in the following verse spoken by Brahm to Lord Ka (rmadBhgavatam 3.9.3): "O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."* In the verse beginning "yasyvatra" (rmad-Bhgavatam 10.10.34) we should not interpret the word aarria" to mean "formless". The actual meaning is that because the Supreme Lord does not manifest an external material body different from Himself, He is therefore called aarria". This has already been explained in the second (Bhagavat) sandarbha. Someone may argue that the word aarria" should be interpreted as "formless" becuse that is the direct meaning of the word. To this objection I reply: Because this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning ("formless") should be rejected, and the secondary meaning of the word ("without an external material body") should be accepted.

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Anuccheda 34 aparam yat-pda-pakaja-raja iras bibharti rr abjaja sagiria saha loka-plai ll-tanu sva-kta-setu-parpsay ya klo 'dadht sa bhagavn mama kena tuyet. spaam. nagnajit r-bhagavantam. aparam-further; yat-whose; pda-feet; pakaja-lotus; raja-dust; iras-on the head; bibharti-carries; rr-Lakm; abjaja-Brahm; sagiria-with iva; saha-with; loka-plaithe protectors of the planets; ll-for pastimes; tanu-form; sva-kta-accepted; setuprinciples of religion; parpsay-with a desire; ya-who; kla-time; adadht-placet; saHe; bhagavn-the Supreme Lord; mama-my; kena-by what?; tuyet-may please; spaamclear; nagnajit-Nagnajit; r-bhagavantam-to the Supreme Personality of Godhead. This is also confirmed in the following verse (rmad-Bhgavatam 10.58.37) spoken by King Nagnajit to Lord Ka: "O Lord who accepts the form of the various pastime-incarnations in order to protect the principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakm, Brahm, iva, and all the demigods upon their heads, O Supreme Personality of Godhead, what may I do to please You?" Anuccheda 35 Text 1 para ca namas tasmai bhagavate kyakuha-medhase yo dhatte sarva-bhtnm abhavyoat kal param-in another place (Bhg. 10.87.46); ca-also; nama-I offer my respectful obeisances; tasmai-to Him; bhagavate-the Original Personality of Godhead; kya-Lord Ka; akuha-medhase-omniscient; ya-who; dhatte-accepts; sarva-of all; bhutnm-living entities; abhavya-for the liberation; uati-auspicious; kal-forms of His plenary expansions. 184

This is also confirmed in the rmad-Bhgavatam (10.87.46), where Nrada Muni offers the following prayer: "I offer my respectful obeisances to Lord Ka, the all-knowing Original Personality of Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His many incarnations." Text 2 k nama iti r-kvatratay nryaa stauti, ete csa-kal pusa kas tu bhagavn svayam, ity ukte ity e. ata eva ruti-stava-ravanantara tasm eva namaskrt ruti-stutv api r-ka eva stutya ity ytam. k-commentary; ca-also; nama iti-this verse, which begins with the word "nama"; rka-avatratay-the appearance of Lord Ka; nryaam-Nryaa i; stauti-glorifies; ete ca-kal pusa kas tu bhagavn svayam iti ukte-from the statement "Kas tu bhagavn svayam"; iti e-the same; ata eva-therefore; ruti-of the personified Vedas; stava-of the prayers; srava-hearing; anantaram-after; tasmai-to Him; eva-certainly; namaskrt-because of obeisances; ruti-of the personified Vedas; stutau-in the prayers; apialso; r-ka-r Ka; eva-certainly; stutya-glorified; iti-thus; ytam-concluded. rdhara Svm explains in his commentary on this verse: "Speaking to Nryaa i, Nrada glorified the appearance of Lord Ka by speaking this verse, which confirms the truth of the statement "ete ca-kal pusa kas tu bhagavn svayam". In this way, at the end of the Prayers of the Personified Vedas, Nrada Muni affirmed that Lord Ka is the Original Personality of Godhead, the source of all incarnations. Text 3 tathaiva rutibhir api nibhta-marun-mano-'ka-dha-yoga-yuja ity di padye nijrimoka-pradatvdy-asdhraa-ligena sa eva vyajita. spaam. r-nrada. tath-in the same way; eva-certainly; rutibhi-by the Personified Vedas; api-also; nibhta-marun-mano-'ka-dha-yoga-yuja iti di padye-in the rmad-Bhgavatam 10.87.23 "nibhta-marun-mano 'ka-dha-yoga-yujo hdi yan munaya upsate tad arayo 'pi yayu smarat striya uragendra-bhoga-bhuja-daa-viakta-dhiyo vayam api te sam samado 'ghri-saroja-sudh"; nija-own; ari-enemies; moka-liberation; pradatva-giving; asdhraa-extraordinary; ligena-by the quality; sa-He; eva-certainly; vyajitacharacterized; spaam-the rest of the verse is clear; r nrada-Nrada Muni.

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Because Lord Ka grants liberation even to the enemies killed by Him, He is unique among all the forms of the Personality of Godhead. This is confirmed by the following statement spoken by the Personified Vedas and repeated by Nrada Muni in rmadBhgavatam (10.87.23): "By practicing the mystic yoga system and controlling their breath, the great sages conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul within their hearts and ultimately entered into the impersonal Brahman. However, even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord."* Anuccheda 36 Text 1 tath guvatra-karttvam ha ity uddhaventy-anurakta-cetas po jagat-kranaka sva-aktibhi ghta-mrti-traya varevaro jagda saprema-manohara-smita tath-in the same way; gua-of the modes of material nature; avatra-incarnations; kattvam-the state of accepting; ha-describes; iti-thus; uddhavena-by Uddhava; atianurakta-cetas-in a spirit of unalloyed devotional service; pa-inquired; jagat-for whom the universe; kranaka-is just like a toy; sva-with His own; aktibhi-potencies; ghtaaccepted; mrti-traya-the three forms of the gua-avatras; vara-vara-the supreme controller of all controllers; jagda-spoke; sa-prema-affectionate; manohara-enchanting; smita-with a smile; spaam-the meaning of the verse is clear. That Lord Ka is the source of all the gua-avatras (Viu who controls the mode of goodness, Brahm who controls the mode of passion, and iva who controls the mode of ignorance) is confirmed in the following verse from rmad-Bhgavatam (11.29.7): "When the great pure devotee Uddhava had asked this question, Lord Ka, who accepts the forms of the three gua-avatras (Viu, Brahm and iva), who controls the universe with His various potencies just as a child controls a toy, and who is the supreme controller of all the demigods, smiled in a charming and affectionate way and replied to His devotee's question in the following words."**

Text 2 186

atra ajnatm tvat-padavm ity udhta vacanam apy anusandheyam. r-uka. atra-in this connection; ajnat tvat-padav-rmad-Bhgavatam 10.14.19 ("ajnat tvat-padavm antmany tmtm bhsi vitatya mym sv ivha jagato vidhna iva tvam eo 'nta iva tri-netra."); iti-thus; udhtam-said; vacanam-statement; api-also; anusandheyam-should be considered; r-uka-r Sukadeva Gosvm. In this connection we may note the following statement spoken by Brahm to Lord Ka (rmad-Bhgavatam 10.14.19): "O Lord Ka, persons who are unaware of Your inconceivable energy cannot understand that You alone expand Yourself as the creator Brahm, maintainer Viu, and annihilator iva. Persons who are not in awareness of things as they are contemplate that I, Brahm, am the creator, Viu is the maintainer, and Lord iva is the annihilator. Actually You are alone everything: creator, maintainer and annihillator."* Anuccheda 37 Text 1 atha puruvatra-karttvam apy ha iti matir upakalpit vit bhagavati stvata-pugave vibhmni sva-sukham upagate kvacid vihartu praktim upeyui yad-bhava-pravha r-bhma uvca-r Bhmadeva said; iti-thus; mati-thinking, feeling and willing; upakalpit-invested; vit-freed from all sense desires; bhagavati-unto the Personality of Godhead; stvata-pugave-unto the leader of the devotees; vibhmni-unto the great; svasukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartumout of transcendental pleasure; praktim-in the material world; upeyui-do accept it; yatbhava-from whom the creation; pravha-is made and annihilated. That Lord Ka is the origin of the purua-avatras, who are the creators of the material universes, is confirmed in the following prayer spoken by Bhmadeva to Lord Ka (rmad-Bhgavatam 1.9.32): "Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord r Ka. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental

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pleasure by descending on the material world, although from Him only the material world is created."* Text 2 k ca parama-phala-rpa r-ka-rati prrthayitu prathama svaktam arpayati iti iti vigato bhma yasmt tasmin. yam apekynyatra mahattva nstty artha. tad eva paramaivaryam ha sva-sukham svarpa-bhta paramnanda upagate prptavaty eva. kvacit kadcid vihartum kritum praktim upeyui svktavati, na tu svarpa-tirodhanena jvvat pratantryam ity artha. vihartum ity ukta prapacayati yad yato bhava-pravha si-parampar bhavati ity e. k-commentary; ca-and; parama-ultimate; phala-result; rpa-form; r-ka-for Lord Ka; rati-attraction; prrthayitu-to pray; prathama-first; svaktam-accepted; arpayati-offers; iti-thus; iti-thus; vigato-gone; bhma-the Lord; yasmt-from whom; tasmin-in Him; yam-whom; apekya-in relation; anyatra-in someone else; mahattvagreatness; na-not; asti-is; iti-thus; artha-meaning; tad-this; eva-certainly; paramasupreme; aivaryam-opulence; ha-said; sva-sukham-own happiness; svarpa-own form; bhta-manifested; parama-supreme; nanda-bliss; upagate-attained; prptavati-gives; eva-indeed; kvacit-somewhere; kadcid-sometime; vihartum-to play; kritum-to play; praktim-nature; upeyui-attains; svktavati-accepted; na-not; tu-indeed; svarpa-own form; tirodhanena-by disappearance; jv-a jva; vat-like; pratantryam-independence; itithus; artha-the meaning; vihartum-to enjoy pastimes; iti-thus; ukta-said; prapacayaticreates; yad-which; yata-from which; bhava-pravha-material world; si-paramparcreation; bhavati-is; iti-thus; e-this. The following explanation of this verse is found in rdhara Svm's commentary: "In this verse Bhmadeva prays for attraction to Lord Ka, which he considers the supreme goal of life, and aside from which there is nothing worth praising. Bhma also describes the transcendental opulences of the Lord by using the words `sva-sukham upagate' (full of all transcendental bliss). Bhma says `kvacid vihartu praktim upeyui' (The Lord sometimes descends to this material sphere to display His transcendental pastimes). The Lord appears in this world and again disappears from it according to His own desire. He is completely independent, and He is not forced to enter the material sphere, as the conditioned souls are. Indeed, Lord Ka is actually the creator of the cosmic manifestation (`yad-bhavapravha')." Text 3 evam eva tam pratyukta devair apy ekdae tvatta pumn samdhigatya yaysya vryam, dhatte mahantam iva garbham amogha-vrya. iti.

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evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devai-by the demigods; api-also; ekdae-in the Eleventh Canto (Bhg. 11.6.16); tvatta-from You; pumn-the purua-avatra; samadhigatya-having attained; yay-by the material potency; asya-of the universe; vryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbhamthe womb; amogha-infallible; vrya-power. This is also confirmed in the following prayer spoken by the demigods and recorded in rmad-Bhgavatam (11.6.16): "O Lord Ka, You are the originn of the purua-incarnation who is like the father who impregnates the womb of material nature." Text 4 k ca tvatta purua vryam aktim samdhigatya prpya yay myay saha mahanta dhatte. kam iva asya vivasya garbham iva ity e. bhma r-bhagavantam. k-rdhara Svm's commentary; ca-also; tvatta-the word "from You"; purua-the purua-incarnation; vryam-the word vryam; akti-means "potency"; samadhigatya"samadhigatya"; prpya-means "having attained"; yay-"by which"; myay-means "by maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be compared?; asya-of this; vivasya-universe; garbham iva-like the womb; iti-thus; esa-the commentary; bhma-Bhma; r-bhagavantam-to the Supreme Personality of Godhead. This verse is explained by rdhara Svm in the following way: "In this verse the word `tvatta' means `the purua-avatra is manifested from You', and the word `vryam' means `potency'. `Samdhigatya' means `having attained' and `yay' means `by the material creative potency my'. In this way the Lord manifests the material creation (`mahanta dhatte'). To what may this material world be compared? It may be compared to `asya garbham iva' (like a womb impregnated by the Supreme Lord)." Anuccheda 38 ata eva bhava-bhayam apahantum ity dau tasydi-puruatva rehatvam apy ha, puruam abham dyam ka-saja nato 'smi iti. keti saja tan-nmatventiprasiddhir yasyeti mrty-antara niidhyate. tan-mrter namaskriyamnatvena ca nityasiddhatva daryate. tatraiva k-kdbhir api ta vande paramnanda nandanandanarpiam ity uktam. r-uka. ata eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove; iti-thus; dau-beginning; tasya-of Him; di-puruatvam-the position of being the Original 189

Personality of Godhead; rehatvam-the position of being the best; api-also; ha-describes; puruam-person; abham-best; dyam-original; ka-sajam-named Ka; nata asmiI offer my respectful obeisances to Him; iti-thus; ka-Ka; iti-thus; saja-name; tatnmatvena-by this name; ati-great; prasiddhi-fame; yasya-of whom; iti-thus; mrti-forms; antaram-other; niidhyate-are eclipsed; tat-mrte-of that form; namaskriyamnatvena-by offering obeisances; ca-also; nitya-siddhatvam-eternal perfection; daryate-is revealed; tatra-there; eva-certainly; k-kdbhi-by the author of the commentary; api-also; tam-to Him; vande-I offer my respectful obeisances; paramnandam-full of transcendental bliss; nanda-of Nanda Mahrja; nandana-the son; rpiam-with the form; iti-thus; uktamdescribed; r-uka-r ukadeva Gosvm. ukadeva Gosvm clearly explains that Lord Ka is the Supreme Original Personality of Godhead in the rmad-Bhgavatam (11.29.49), where he says: "I offer my respectful obeisances to Lord Ka, the Original form of the Personality of Godhead." From this it may be observed that Ka is the most important name of the Lord, and His two armed form as Ka is His most important form. This eternal supreme status of Lord Ka is revealed in this verse where ukadeva Gosvm offers His respects to the Lord. This is also confirmed by rdhara Svm, the foremost commentator on rmad-Bhgavatam in the following words: "I offer my respectful obeisances unto the supremely blissful Original Personality of Godhead, who is known as the son of Mahrja Nanda." Anuccheda 39 Text 1 tad evam jaghe ity di-prakarae yat svayam utprekita tac ca r-svmi-sammatypi dh-ktam. tat-therefore; evam-in this way; jaghe iti adi prakarane-in the chapter beginning jaghe" (Bhgavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekitamindicated; tat-that; ca-also; r-svmi-of rdhara Svm; sammatya-by the opinion; apialso; dh-ktam-confirmed. In this way rdhara Svm has confirmed the statement of rmad-Bhgavatam (Canto One, Chapter Three) that r Ka is the Original Personality of Godhead.

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Text 2 punar api tat-sammatir abhyasyate yath rutvjita jarsandha npater dhyyato hari ahopya tam evdya uddhavo yam uvca ha. k ca dya hari r-ka ity e. r-uka. puna-again; api-also; tat-that; sammati-opinion; abhyasyate-is repeated; yatha-for example; rutva-having heard; jita-undefeated; jarsanda-Jarsandha; npate-of King Yudhihira; dhyyata-meditating; hari-Hari; aha-spoke; upya-plan; tam-that; evacertainly; dya-the Original Personality of Godhead; uddhava-Uddhava; yam-which; uvca-spoke; ha-certainly; k-rdhara Svm's commentary; ca-also; dya-the Original Personality of Godhead; hari-Hari; r-ka-r Ka; iti-thus; e-the commentary; r-uka-spoken by ukadeva Gosvm. That r Ka is the Original Personality of Godhead is also confirmed in the following verse of rmad-Bhgavatam (10.72.15): "When r Ka, the Original Personality of Godhead, heard from King Yudhihira that the enemy Jarsandha was almost impossible to defeat, Lord Ka proposed the following plan, which had already been suggested by Uddhava." rdhara Svm explains in his commentary that the word dya" (Original Personality of Godhead) clearly refers to Lord Ka. Anuccheda 40 Text 1 ki ca athham aa-bhgena devaky putrata ubhe prpsymi iti.

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kim ca-furthermore; ath-therefore; aham-I; aa-bhgena-by My plenary expansion; devaky-of Devak; putrata-the son; ubhe-O all-auspicious Yogamy; prpsymi-I shall become; iti-thus. This is also confirmed by the following statement spoken by Lord Ka to His internal potency Yogamy (rmad-Bhgavatam 10.2.9): "O all-auspicious Yogamy, I shall then appear with My full six opulences as the son of Devak."* Text 2 ama-bhgena ity atra pratocitam evrtha bahudh yojayadbhir madhye aena purua-rpea myay bhgo bhajanam kaa yasya teneti ca vycakair ante sarvath paripra-rpeeti vivakitam, kas tu bhagavn svayam ity uktatvt, ity eva hi tair vykhytam. r-bhagavn yogamym. aa-bhgena-by the phrase "aa-bhgena"; iti-thus; atra-in this connection; pratafullness; ucitam-is described; eva-certainly; rtha-the meaning; bahudh-in many ways; yojayadbhi-explaining the meaning of this verse; madhye-in the midst; aena-by the word "aena-"; purua-rpea-in the form of a person; myay-of material energy; bhga-opulence; bhajanam-possession; kaa-appearance; yasya-of whom; tena-by this; iti-thus; ca-also; vycakai-by various explanations; ante-at the conclusion; sarvath-in all respects; paripra-perfect and complete; rpea-with a form; iti-thus; vivakitamintended to be described; ka tu bhagavn svayam iti uktatvt-because of the statement "Kas tu bhagavn svayam"; iti-thus; evam-in this way; hi-certainly; tai-by them; vykhytam-explained; r-bhagavn-the Supreme Personality of Godhead; yogamym-to Yogamy. rdhara Svm explains that in this verse the word "aa-bhgena" means "accompanied by His expansions, the purua-incarnations". This description confirms the statement of rmad-Bhgavatam (1.3.38): "Kas tu bhagavn svayam" (r Ka is the Original Personality of Godhead, the source of all incarnations of Godhead). Anuccheda 41 Text 1 evam yasya-bhgena vivotpatti-layoday bhavanti kila vivtmas 192

tam tvdyha gati gat evam-in the same way; yasya-of whom; aa-of a portion; aa-of a portion; aa-of a portion; bhgena-by a tiniy fragment; viva-of the universe; utpatti-creation; layaannihilation; uday-mannifestation; bhavanti-comes into being; kila-certainly; vivtman-O all-pervading Supersoul; tam-to Him; tva-unto You; dya-O Original Personality of Godhead; ha-I; gati gat-take shelter. This is also confirmed in the following statement spoken by Devak to Lord Ka (rmadBhgavatam 10.85.31): "O Lord Ka, O all-pervading Supersoul, You are the Original Personality of Godhead. By a tiny fragment of a part of a part of a portion of Your potency the material universes are created and again annihilated. I surrender unto You and take shelter of You."* Text 2 k ca yasya puruas tasyo may tasy a gus te bhgena paramumtra-leena vivotpatty-dayo bhavanti tam tv tvam gati araa gatsmi ity e. rdevak-dev r-bhagavantam. k-the commentary; ca-also; yasya-of whom; a-the portion; purua-puruavatara; tasya-of Him; a-the portion; my-the my potency; tasy-of that; athe parts; gu-the three modes of nature; te-of them; bhgena-by a part; paramumtra-leena-by an atomic fraction; viva-utpatti-daya bhavanti-the creation, maintenance and destruction of the universes is manifested; tam-to Him; tv-to You; tvam-to You; gatim-the word "gatim"; araam gata smi-I shall take shelter; iti-thus; ea-the commentary; r-devak-dev-spoken by Devak-dev; r-bhagavantam-to the Supreme Personality of Godhead. rdhara Svm explains in his commentary: "In this verse the first "aa" (portion) referred to is the purua-avatra. The portion of the purua-avatra is the illusory potency my, and the portion of my is the three modes of material nature. By an atomic fragment of the modes of nature, the material universes are created, maintained and destroyed. In this way, by a portion of a portion of a portion of a portion of the Lord's potency the material world is created. In this verse the word `tva' means `unto You' and the phrase `gati gatsmi' means `I take shelter'".

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Anuccheda 42 Text 1 yath ca nryaas tva na hi sarva-dehinm. ity dau. nryao 'ga nara-bh-jalyant. iti. yath-just as; ca-also; nryaa tva na hi sarva-dehinm iti dau nryaa aga nara-bh-jalyant iti-the following verse from rmad-Bhgavatam (10.14.14)- "nryaas tva na hi sarva-dehinm tmsy adhkhila-loka-sk nryao 'ga nara-bh-jalyant tac cpi satya na tavaiva my That Lord Ka is the origin of the Nryaa feature of Godhead is confirmed in the following statement spoken to Lord Ka by Brahm (rmad-Bhgavatam 10.14.14): "O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nryaa? `Nryaa' refers to one whose abode is in the water born from Nara (Garbhodakay Viu), and that Nryaa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of my."* Text 2 k ca nard udbhut ye 'rth, tath narj jta yaj jala tad yanat yo nryaa prasiddha so 'pi tavga mrti ity e. atra sa tavgam, tva punar agty asau tu viado 'rtha; na tu stuti-mtram idam. k-in the commentary of rdhara Svm; ca-also; nart-from Nara; udbhut-born; yethose who; arth-the meanings; tath-in the same way; nart-from Nara; jta-born; yatwhich; jala-water; tat-that; yanat-due to the place of refuge; ya-who; nryaa-as Nryaa; prasiddha-famous; sa api-that same person; tav-Your; aga-part; mrtiform; iti-thus; e-the commentary; atra-in this explanation; sa-He; tava-Your; gampart; tva-You; puna-again; ag-from whom the portion is expanded; asau-He; tu-also; viada-clear; artha-meaning; na-not; tu-but; stuti-praise; mtram-only; idam-this. rdhara Svm explains in his commentary: "This verse explains that Lord Nryaa rests on the Garbhodaka Ocean which was manifested from His own body. It is further explained that that Nryaa is a plenary portion of Lord Ka." 194

In this way the meaning of this verse is clear: Ka is the source of the incarnations of Godhead. Brahm is speaking correctly, and not simply speaking flattering lies. Text 3 dvghsura-mokaa prabhavata prpta para vismayam ity ukta-rty kvacid apy avatry-avatrntareu tdasypi mokaam ada-cara dv vismaya praptavn brahm. dv-was observing; aghsura-mokaa-the wonderful killing and deliverance of Aghsura from material tribulation; prabhavata-of the all-potent Supreme Person; prpta para vismayam-had become extremely astonished; iti-thus; ukta-rty-by this explanation; kvacit-somewhere; api-and; avatri-of the source of all incarnations; avatra-ntareuamong the incarnations; tdasy-of someone like Aghsura; api-even; mokaaliberation; ada-cara-unprecedented; dv-having seen; vismaya-amazement; prptavn-attained; brahm-Brahm. That Ka is the Original Personality of Godhead is also confirmed in the following statement of rmad-Bhgavatam (10.13.15): "Brahm had observed the activities of the most powerful Ka in killing and delivering Aghsura, and he was astonished."* Brahm became amazed when he saw that the sinful demon Agha had become liberated by the mercy of Ka. The liberation of Agha could not have been performed by any other form of the Lord. Only the Original Personality of Godhead, Lord Ka, could have liberated such a sinful person. Text 4 drau maju mahitvam anyad api tad-vatsn ito vatsapn ntvnyatra kurdvahntaradadht. ity ukta-rty tasyparam api mhtmya didkus tath-mhtmya dadareti prakaraasvrasyenpi labdham. na cpara-mhtmya-darana sambhavati-mtram. draum-just to see; maju-very pleasing; mahitvam anyat api-other glories of the Lord also; tat-vatsn-their calves; ita-than that place where they were; vatsapn-and the cowherd boystaking care of the calves; ntv-bringing them; anyatra-to a different place; kurdvaha-O Mahrja Parkit; antaradadht-kept hidden and invisible for some time; itithus; ukta-rty-by this description; tasya-of Him; aparam-superexcellent; api-also; mhtmyam-glory; didku-desiring to see; tath-in the same way; mhtmyam-glory; 195

dadara-saw; iti-thus; prakaraa-of this chapter; svrasyena by the superexcellence; labdham-attained; na-not; ca-also; apara-ordinary; mhtmya-glory; daranam-sight; sambhavati-comes into existence; mtram-only. Ka's supremacy is also described in the following verse (rmad-Bhgavatam 10.13.15): "Brahm wanted to show some of his own power and see the power of Ka, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore in Ka's absence, Brahm took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Ka was."* This verse describes Brahm's desire to see more excellent pastimes of the Lord. This chapter (Canto 10, Chapter 13) describes how Brahm actually saw the Lord's extraordinary opulence and glory. Text 5 tvat sarve vatsa-pl payato 'jasya tat-kat vyadyanta ghana-ym pta-kaueya-vsasa tvat-so long; sarve-all; vatsa-pl-both the calves and the boys tending them; payatawhile he was watching; ajasya-of Lord Brahm ; tat-kat-immediately; vyadyanta-were seen; ghana-ym-as having a complexion resembling bluish rainclouds; pta-kaueyavsasa-and dressed in yellow silk garments. After Brahm had stolen the boys and calves, Ka personally expanded to become the boys and calves Himself. The following verse (rmad-Bhgavatam 10.13.46) describes Brahm's eventual perception that the boys and calves were actually personal expansions of Ka: "Then, while Lord Brahm looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments."* Text 6 ity din aktibhir ajdybhir aivaryair aimdyai catur viti-sakhya-tattvair mahaddibhis tat-sahakribhi kla-svabhvdyais tat-sambhtair brahmair tad-antar-bhtasrabhir brahmdibhir ijvais ca stamba-paryantai pthak pthag upsits tda-

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brahmevara-koaya r-kenaiva tat-tad-aenaivenvirbhvya brahma prati skd eva darit ity uktam. iti din-by the passage beginning with this verse; aktibhi-by potencies; aja-dyabhibeginning with aja; aivaryai-by various opulences; animdyai-by Anim and the other mystic perfections; catu-viati-skhya-tattvai-by the 24 elements enumerated in the Skhya philosophy; mahat-dibhi-even by the mahat-tattva and other potencies of the Lord; tat-sahakribhi-by the Lord's assistants; kla-svabhva-dyai-by personified time and other potencies; tat-sambhtai-created by the Lord; brahmai-by universes; tatanta-bhta-within them; sratbhi-by the creators; brahma-dibhi-headed by Brahm ; jvai-by the living entities; ca-and; stamba-paryantai-down to the blades of grass; pthak pthak-by each of them; upsit-worshipped; tda-like this; brahma-of universes; vara-of controllers; koaya-millions; r-kena-by r Ka; eva-certainly; tat-tataena eva aena-by portions of portions; virbhvya-manifesting; brahmam prati-to Brahm ; skt-directly; eva-darit-revealed; iti-thus; uktam-described. This passage from rmad-Bhgavatam describes how millions of Lord Ka's viu-tattva expansions were shown to Brahm by Lord Ka, who manifested Them as merely a portion of a portion of His potency. These viu-tattva expansions were all the masters of all the material universes and they were being worshiped by the Lord various potencies, headed by Aj, by all personified opulences, by the mystic perfections, headed by Anima, by the 24 material elements enumerated by the Sakhya philosophy, by the mahat-tattva and other potencies, by the Lord's assistants and associates, by personified time and other potencies of the Lord, by the various material universes manifested by the time potency, by innumerable Brahms and other demigods entrusted with the details of universal creation, and by all the individual living entities (jvas), even down to the blades of grass. Text 7 tad dam eva kas tu bhagavn svayam ity atra vikta-sarva-aktitvd ity etat svmivykhynasysdhraam bja bhavet. tat-that; dam-in this way; eva-certainly; ka tu bhagavn svayam-r Ka is the Original Personality of Godhead; iti-thus; atra-in this context; vikta-sarva-aktitvtbecause of being the original source of all potencies; iti-thus; etat-that; svmivykhynasya-of the commentary of rdhara Svm; asdhraam-extraordinary; bjamsource; bhavet-is. In His commentary on this verse, rla rdhara Svm confirms that all transcendental potencies are manifested from Lord Ka, and Lord Ka is the original source of everything. In order to substantiate these points, rdhara Svm quotes the "kas tu bhagavn svayam (r Ka is the Original Personality of Godhead) statement of rmadBhgavatam (1.3.28).

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Text 8 viva-rpa-darandn tat-tad-brahmntarymi-purum ekatarepi akyatvt. tasmd vir-puruayor iva purua-bhagavator api jaghe paurua rpam ity dv upsanrtham eva tair abheda-vykhy kteti gamyate. vastutas tu paramrayatvena r-ka eva tair ag-kto 'sti; yath viva-rpa-of the Universal Form; darana-of the sight; dnm-and other extraordinary activities; tat-tat-of the various; brahma-universes; antarymi-purum-of the allpervading Supersouls; ekatarea-as one; api-also; akyatvt-because of being the master of all potencies; tasmt-therefore; vir-of the Universal Form; puruayo-and the puruaavatras; iva-just like; purua-of the Purua-avatras; bhagavato-and of the Supreme Personality of Godhead; api-also; jaghe pauruam rpam-"The Supreme Personality of Godhead accepted the form of the purua-avatra"; iti-thus; dau-in the passage beginning; upsana-worshipping; artham-for the purpose; eva-certainly; tai-by the learned commentator; abheda-being non-different; vykhy-explanation; kt-is done; iti-thus; gamyate-is understood; vastuta-actually; tu-but; parama-supreme; rayatvena-as the shelter of eveything; r-ka-r Ka; eva-certainly; tai-by him; ag-kta-accepted; asti-is; yath-just as. r Ka is the all-powerful master of all potencies, and He is not different from His manifestations as the Universal Form and as the all-pervading Supersoul who is manifested everywhere throughout the expanse of innumerable material universes. In his commentary on the verse "jaghe paurua rpam (The Original Personality of Godhead then accepted the form of the purua-avatra) (rmad-Bhgavatam 1.3.1), rdhara Svm explains that the purua-avatra is actually not different from the Universal Form, and the Original Personality of Godhead is also not different from the purua-avatra. Actually, Lord Ka is the shelter upon whom everything rests. rdhara Svm confirms this in the introductory verses of his commentary on the Tenth Canto of rmad-Bhgavatam (Bhvrtha-dpik 10.1.1-2) in the following words: Text 9 viva-sarga-visrgdinava-lakaa-lakitam r-kkhya para dhma jagad-dhma nammi tat viva-of the material universes; sarga-primary creation; visrga-secondary creation; dibeginning with; nava-nine; lakaa-characteristics; lakitam-characterized; r-ka-r Ka; khyam-named; param-the supreme; dhma-abode; jagat-of the universe; dhmathe abode; nammi-I offer my respectful obeisances; tat-to Him.

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"I offer my respectful obeisances to r Ka, the Supreme Personality of Godhead, the ultimate source of all the universes. That r Ka is described in the first nine Cantos of rmad-Bhgavatam (which contain descriptions of nine subjects, beginning with primary and secondary creation of the material universes). Text 10 daame daama lakyam ritsraya-vigraham krad-yadu-kulmbhodhau parnandam udryate. iti. daame-in the Tenth Canto; daamam-the tenth subject matter; lakyam-to be seen; rita-of the sheltered; raya-of the shelter; vigraham-who is the form; krt-playing; yadu-kula-of the Yadu dynasty; ambhodhau-in the ocean; para-supreme; nandam-bliss; udryate-is describd. "The Tenth Canto of rmad-Bhgavatam reveals the tenth object, the Supreme Personality of Godhead who is the shelter of the surrendered souls. He is known as r Ka, and He enjoyed transcendental bliss, performing pastimes in the ocean known as the family of Mahrja Yadu."* Text 11 yady anyem api paramrayatva tan-matam, tad daama ity anarthaka syt. tasmt nryao 'gam iti yuktam evoktam. brahm r-bhgavantam. yadi-if; anyem-of other forms of the Supreme; api-also; parama-rayatvam-the ultimate shelter; tat-of them; matam-is considered; tad-then; daama iti-rdhara Svm's introduction to the Tenth Canto beginning with the word "daame"; anarthakam-useless; syt-may be; tasmt-from this; nryaa agam; the phrase "nryao 'gam" from Brahm 's prayers (10.14.14); iti-thus; yuktam-properly; eva-certainly; uktam-spoken; brahm-Brahm ; r-bhagavantam-to the Supreme Personality of Godhead. In these verses rdhara Svm clearly describes Lord Ka as the Original Personality of Godhead, the supreme shelter of everyone. If one wishes to consider another form of God as the original form, then he must reject these verses of rdhara Svm as useless and without meaning. That Ka is the Original Form of the Godhead is confirmed in the following words of Lord Brahm: nryao 'gam "O Ka, Lord Nryaa is Your plenary portion)." 199

Anuccheda 43 Text 1 avtra-prasage 'pi tathaiva spaam. avatra-of the incarnations; prasage-in connection; api-also; tath-in the same way; evacertainly; spaam-clearly. That r Ka is the Original source of all the incarnations of Godhead is confirmed in the following description found in rmad-Bhgavatam (10.1.21-23): Text 2 gira samdhau gagane samrit niamya vedhs tridan uvca ha g pauru me utmar punar vidhyatm u tathaiva m ciram giram-a vibration of words; samdhau-in trance; gagane-in the sky; samritm-vibrated; niamya-hearing; vedh-Lord Brahm ; tridan-unto the demigods; uvca-said; ha-oh; gm-the order; paurum-received from the Supreme Person; me-from me; uta-just hear; amar-O demigods; puna-again; vidhyatm-execute; u-immediately; tath eva-just so; m-do not; ciram-delay. "While in trance, Lord Brahm heard the words of Lord Viu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Krodakay Viu, the Supreme Person, and execute it attentively without delay.* Text 3 puraiva pusvadhto dhar-jvaro bhavadbhir aair yadupajanyatm sa yvad urvy bharam varevara sva-kla-akty kapaya cared bhuvi pur-even before this; eva-indeed; pus-by the Supreme Personality of Godhead; avadhta-was certainly known; dhar-jvara-the distress on the earth; bhavadbhi-by your good selves; aai-expanding as plenary portions; yaduu-in the family of King Yadu; upajanyatm-take your birth and appear there; sa-He (the Supreme Personality of Godhead); yvat-as long as; urvy-of the earth; bharam-the burden; vara-vara-the 200

Lord of lords; sva-kla-akty-by His own potency the time factor; kapayan-diminishing; caret-should move; bhuvi-on the surface of the earth. "Lord Brahm informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.* Text 4 vasudeva-ghe skd bhagavn purua para janiyate tat-priyrtha ambhavantu sura-striya vasudeva-ghe-in the house of Vasudeva (who would be the father of Ka when the Lord appeared); skt-personally; bhagavn-the Supreme Personality of Godhead, who has full potency; purua-the original person; para-who is transcendental; janiyate-will appear; tat-priya-artham-and for His satisfaction; sambhavantu-should take birth; sura-striya-all the wives of the demigods. "The Original Supreme Personality of Godhead, r Ka, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him."* Text 5 "paurum puruea sjmi tan-niyukto 'ham ity dy anusrt purubhinnena viurpea krodayin svayam evoktam gm vcam. puruasyaiva vcam anuvadati. puraiveti. paurum-the word "paurum"; puruea-means "by the purua-avatra; sjmi tatniyukta aham iti di-the following verse from rmad-Bhgavatam (2.6.32)- sjmi tanniyukto 'ha haro harati tad-vaa viva purua-rpea paripti tri-akti-dhk; anusaratfrom this; purua-from the Purua-avatra; abhinnena-non-different; viu-rpea-in the form of Lord Vinu; krodasayina-resting on the Causal Ocean; svayam-personally; evacertainly; uktam-spoken; gam vacam-the word (instruction); puruasya-of the puruaavatra; eva-certainly; vacam-statement; anuvadati-repeats; pura iti-beginning with the word "pura". In this verse (Text 2) the word "paurum" means "by the purua-avatra". In the passage beginning with the word "pur" (Texts 3 and 4) Brahm repeats the message originally spoken by the purua-avatra. That r Ka appears as the purua-avatra Lord Viu is confirmed in the following statement of Lord Brahm (Bhg. 2.6.32): 201

"By Ka's will, I create, and Lord iva destroys. Ka Himself, in His eternal form as the purua-incarnation maintains everything. He is the powerful controller of these three energies."* Text 6 pus di-puruea ka svaya samabhavat parama pumn ya ity anusrt svayabhagavat r-kenety artha. aai r-ka-bhtais tat-pradai rdma-sudmarmad-uddhava-satyaky-dibhi saha. ittham eva pracuryeoktam pus-the word "pus"; di-puruea-Original Person; ka-Ka; svayampersonally; samabhavat-is; parama pumn-the Supreme Personality of Godhead; ya-who; iti anusrt-from this passage; svayam-bhagavat-the Original Personality of Godhead; rkena-by r Ka; iti-thus; artha-the meaning; aai-r-ka-of r Ka; aabhtai-portions of the portions; tat-pradai-His associates; rdma-rdhma; sudmaSudm; rmat-uddhava-Uddhava; satyaki-Satyaki; dibhi-and others; saha-along with; ittham-thus; pracuryea-elaborately; uktam-described. We may note, however, that the word "pus" in verse 22 means "by r Ka, the Original Supreme Personality of Godhead". This is confirmed in the words of Brahmsahit (5.39): "r Ka is the Original Supreme Personality of Godhead". The word "aai" used in Text 3 may be understood to mean that rdm, Sudm, Uddhava, Satyaki, and other associates of the Lord are all actually demigods, who are considered to be like the limbs of the Supreme Personality of Godhead. This is elaborately explained in the following verse (rmad-Bhgavatam 10.1.62-63): Text 7 nanddy ye vraje gop y cm ca yoita vayo vasudevdy devaky-dy yadu-striya sarve vai devat-pry ubhayor api bhrata jtayo bandhu-suhdo ye ca kasam anuvrat nanda-dy-beginning from Nanda Mahrja; ye-all of which persons; vraje-in Vndvana; gop-the cowherd men; y-which; ca-and; amm-of all those (inhabitants of Vndvana); ca-as well; as; yoita-the women; vaya-members of the Vi family; 202

vasudeva-dy-headed by Vasudeva; devak-dy-headed by Devak; yadu-striya-all the women of the Yadu dynasty; sarve-all of them; vai-indeed; devat-pry-were inhabitants of heaven; ubhayo-of both Nanda Mahrja and Vasudeva; api-indeed; bhrata-O Mahrja Parkit; jtaya-the relatives; bandhu-friends; suhda-well-wishers; ye-all of whom; ca-and; kasam anuvrat-even though apparently followers of Kasa. "The inhabitants of Vndvana, headed by Nanda Mahrja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahrja Parkit, best of the descendants of Bharata, and so too were the descendants of the Vi dynasty, headed by Vasudeva, and Devak and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahrja and Vasudeva and even those who externally appeared to be followers of Kasa were all demigods."* Text 8 adi-puruatvam eva vyanakti sa iti, sarvntarymitvt. purua tvad vara, tasypy aitvt sa di-purua r-ka puna varevara, tryadha-abdt. tath ca daamasya pactitama eva rmad-anakadundubhinoktam adi-puruatvam-the position as the Original Supreme Personality of Godhead; evacertainly; vyanakti-reveals; sa iti-in the passage beginning with the word "sa (Chapter 85 of the Tenth Canto of rmad-Bhgavatam); sarva-antarymitvt-because of being the allpervading Supersoul; purua-Supreme Lord; tvat-to that extent; vara-controller; tasyaof Him; api-also; aitvt-because of being the origin of all expansions; sa-He; dipurua-the Original Personality of Godhead; r-ka-r Ka; puna-again; varavara-the controller of all controllers; tri-adha-abdt-from the word "tryadha (master of the three planetary systems)"; tath-in the same way; ca-also; daamasya-of the Tenth Canto; pacastitame-in the 85th Chapter; eva-certainly; rmat-anakadundubhin-by Vasudeva; uktam-spoken. In the 85th Chapter of the Tenth Canto of rmad-Bhgavatam, r Ka is described as the all-pervading Supersoul. He is addressed as "purua" and tryadha" which indicate that He is the Personality of Godhead, and He is also addressed as "varevara" which indicates that He is the original source of all incarnations of Godhead. This is summarized in the following statement of Mahrja Vasudeva (rmad-Bhgavatam 10.85.18): Text 9 yuv na na sutau skt pradhna-puruevarau. iti yuv na na sutau skt pradhna puruevarau iti-the verse "yuv na na sutau skt pradhna-puruevarau bh-bhra- katra-kapaa avatrau tathttha ha. 203

"My dear Ka and Balarma, I know that neither of You are my sons; You are the original chief and progenitor, the Original Personalities of Godhead, known as Pradhna and Purua. But You have appeared on the surface of this globe in order to minimize the burden of the world by killing the katriya kings who are unnecessarily increasing their military strength."* Text 10 sva-kla-akty sva-akty kla-akty ca; varevaratve ca hetu skt svayam eva bhagavn iti. tad ala mayi tat-prrthanyeti bhva. sva-kla-akty-the phrase"sv-kla-akty"; sva-akty-His own potency; kla-akty-the time-potency; ca-also; vara-varatve-in the state of being the supreme controller; ca-also; hetu-the reason; skt-the word "skt"; svayam-directly; bhagavn-the Supreme Personality of Godhead; iti-thus; tat-therefore; alam-there is no need; mayi-to me; tatprrthanya-for this appeal; bhva-the meaning. In the quote from rmad-Bhgavatam (10.1.22) found in Anuccheda 43, the word "svakla-akty" means "by His own potency the time-factor". In that same verse the word "varevara" means "the Original Personality of Godhead." By repeating the Supreme Lord's instructions in these verses, Brahm intends to say to the demigods: "There is no need to make any further request in this matter, because the Personality of Godhead will solve the difficulty." Text 11 tat-priyrtham tat-prtyai; sura-striya rmad-upendra-preyasya-di-rp kcit sambhavantu milit bhavantu, skd avatrata r-bhagavato nitynapyi-mah-aktirpsu tat-preyasv apy avatarantu r-bhagavati tad-antaravat t api praviantv ity artha. tat-priy tsm eva dsydi-prayojanya jyantm iti v. tat-priyrtham-the word "tat-priyrtham"; tat-prtyai-for His satisfaction; sura-striya-the word "sura-striya"; rmat-upendra-preyas-di-rp-The consorts of the Supreme Lord's various incarnations, such as the incarnation of Upendra; kcit-some; sambhavantu-the word "sambhavantu"; mlit-assembled; bhavantu-should be; skt-directly; avatrataincarnating; r-bhagavata-of the Supreme Personality of Godhead; nitya-eternal; anapyiconsort; mah-great; akti-potencies; rpsu-in the forms of; tat-preyasu-His consorts; api-also; avatarantu-incarnating; r-bhagavati-when the Supreme Lord; tat-aa-antaravat-just as His plenary portions; t-they; api-also; praviantu-should enter; iti-thus; artha-the meaning; tat-priym tsm-of the Lord's consorts; eva-certainly; dsya-di-of various services; prayojanya-for the purpose; jyantm-should take birth; iti-thus; v-or.

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The word "tat-priyrtham" used in rmad-Bhgavatam 10.1.23 (quoted in Anuccheda 43) means "for the Supreme Lord's satisfaction". The word "sura-striya" in this verse refers to the eternal consorts of the various incarnations (such as Lord Vmana and others) of the Supreme Personality of Godhead. When Lord Ka, the Original form of the Personality of Godhead appears, then all the plenary expansions of Godhead also appear along with Him, and all the goddesses of fortune, who are the consorts of the Lord's various incarnations also appear along with Him. The word "sura-striya" may also refer to the wives of the demigods who accompany the Supreme Lord's consorts in order to serve them in various ways. Text 12 anena tair aprrthitasypy asyrthasydeena parama-bhaktbhis tbhir ll-viea eva bhagavata svayam avatitry kraam. bhrvataraa tv anuagikam eva bhaviyatti vyajitam. anena-by this; tai-by them; aprrthitasya-not requested; api-although; asya-of Him; arthasya-of the purpose; adeena-by the order; parama-bhaktabhi-great devotees; tbhiwith them; ll-viea-a specific pastime; eva-certainly; bhagavata-of the Supreme Personality of Godhead; svayam-personally; avatitrym-in the desire to descend to the material world; kraam-the cause; bhra-the burden of the earth; avatraam-removal; tualso; anusagikam-in connection; eva-certainly; bhaviyati-will be; iti-thus; vyajitammanifested. The actual reason for the Supreme Lord's appearance in this world is not the reason expressed by the demigods in their prayers. The Lord actually appeared to perform certain specific pastimes with His great devotees, the gops, and His activity of rescuing the earth from the burden of so many demonic kings was merely incidental to that primary reason for His descent. Text 13 tad eva rutn ca daakraya-vsi-munn cgni-putr r-gopikditva-prptir yat ryate, tad api prvavad eva mantavyam iti. tat-that; evam-in the same way; rutnm-of the Personified Vedas; ca-and; daakraya-vsi-residing in the Daakraya forest; munnm-of the sages; ca-and; agni-of Agni; putrm-of the sons; r-gopiktva-the state of beingn gops in Vndvana; prpti-attainment; yat-which; ryate-is heard; tat-that; api-also; prvavat-as before; evacertainly; mantavyam-should be considered; iti-thus. The Personified Vedas, the sages residing at Daakraya, and the sons of the demigod Agni, all became gops in Vndvana.

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Text 14 atra prasiddhrthe nya riyo 'ga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto 'ny iti virudhyeta. atra-in this matter; prasiddha-perfect; arthe-in the meaning; na-not; ayam-this; riya-of the goddess of fortune; age-on the chest; u-also; nitnta-rate-who is very intimately related; prasda-the favor; sva-of the heavenly planets; yoitm-of women; nalina-of the lotus flower; gandha-having the aroma; rucam-and bodily luster; kuta-much less; anyaothers; iti-thus; virudhyeta-praised. The actual meaning of this phrase (sura-striya) is explained in the following verse (rmad-Bhgavatam 10.47.60) which describes the exalted position of the gops in Vndvana: "When Lord Ka was dancing with the gops in the rsa-ll, the gops were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a thing imagined by the most beautiful girls in the heavenly planets whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to the material estimation."* Text 15 na ca sura-str sambhava-vkya r-mahi-vnda-para tsm api tan nija-aktirpatvena darayiyamatvt. r-uka. na-not; ca-also; sura-strm-the women of the heavenly planets; sambhava-vkyamdescription; r-mahi-vnda-than the goddesses of fortune; param-superior; tsm-of them; api-also; tat-His; nija-own; akti-potency; rpatvena-in the form; darayiyamnatvt-because of revealing; r-uka-spoken by r ukadeva Gosvm. We may therefore understand that the phrase "sura-striya" refers neither to the wives of the demigods, nor the goddesses of fortune, nor the queens of Dvrak, but to the gops, who are the internal potencies of Lord Ka.

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Anuccheda 44 Text 1 tad evam avatra-prasage 'pi r-kasya svaya bhagavattvam evytam. yasmd eva tasmd eva r-bhgavate mah-srot-vaktm api r-ka eva ttparya lakyate. atra rvidurasya tat-that; evam-in this way; avatra-prasage-in the context of the incarnations of Godhead; api-also; r-kasya-of r Ka; svayam bhagavattvam-the position as the Original Personality of Godhead; eva-certainly; ytam-is attained; yasmt-because; evamin this way; tasmt-therefore; eva-certainly; r-bhgavate-in the rmad-Bhgavatam; maha-great; rot-of hearers; vaktnm-and or speakers; api-also; r-ka; ttparyamexplanation; lakyate-is observed; atra-in this connection; r-vidrasya-the statement of r Vidura (rmad-Bhgavatam 4.17.6-7). Because r Ka is the Original Personality of Godhead, the source of all incarnations, His glories are heard and described throughout the rmad-Bhgavatam. This is described in the following statement of r Vidura (rmad-Bhgavatam 4.17.6-7): Text 2 yac cnyad api kasya bhavn bhagavata prabho rava suravasa puya prva-deha-kathrayam bhaktya me 'nuraktya tava cdhokajasya ca vaktum arhasi yo 'duhyad vainya-rpea gm imm prva-deha pthv-avatra; loka-dabhivyakti-rty prvatvam, tat-kathaivrayo yasya tat. vidura. yat-which; ca-and; anyat-other; api-certainly; kasya-of Ka; bhavn-your good self; bhagavata-of the Supreme Personality of Godhead; prabho-powerful; rava-glorious activities; su-ravasa-who is very pleasing to hear about; puyam-pious; prva-deha-of His previous incarnation; kath-rayam-connected with the narration; bhaktya-unto the devotee; me-to me; anurak-tya-very much attentive; tava-of you; ca-and; adhokajasya-of the Lord, who is kjnown as Adhokaja; ca-also; vaktum arhasi-please narrate; ya-one who; aduhyat-milked; vaijnya-rpea-in the form of the son of King Vena; gm-cow, earth; imm-this; prva-deha-the word "prva-deha"; pthu-of King Pthu; avatraincarnation; loka-by the people; da-seen; abhivyakti-rty-by the description of His 207

appearance; prvatvam-former; tat-of Him; kath-description; eva-certainly; rayashelter; yasya-of whom; tat-that; vidura-spoken by Vidura. "Pthu Mahrja was a powerful incarnation of Lord Ka's potencies; consequently any narration concerning his activities is surely very pleasing to hear, and it produces all good fortune. As far as I am concerned, I am always your devotee as well as a devotee of the Lord, who is known as Adhokaja. Please therefore narrate all the stories of King Pthu, who, in the form of the son of King Vena, milked the cow-shaped earth."* In this verse the word "prva-deha" refers to the incarnation of Pthu Mahrja. The word "prva" means that He was previously seen by by the people of the world. This verse is spoken by Vidura, who here takes shelter of the description of Pthu Mahrja. Anuccheda 45 Text 1 atha r-maitreyasya tad anantaram eva codito vidureaiva vsudeva-kath prati praasya ta prta-man maitreya pratyabhata atha-then; r-maitreyasya-of r Maitreya; tat-anantaram-after tht; eva-certainly; codita-inspired vidurea-by Vidura; evam-thus; vsudeva-of Lord Ka; kathmnarration; prati-about; praasya-praising; tam-him; prta-man-being very pleased; maitreya-the siant Maitreya; pratyabhata-replied. This is also confirmed by the following verse from rmad-Bhgavatam (4.17.8) describing a conversation between Maitreya and Vidura: "When Vidura became inspired to hear of the activities of Lord Ka in His various incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to praise him. Then Maitreya spoke as follows."* Text 2 tat-praasay prta-manastvena csypi tathaiva ttparya labhyate. ata evtra rvasudeva-nandanatvenaiva vsudeva-abda prayukta r-sta.

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tat-Him; praasaya-by praise; prta-pleased; manastvena-with the mind; ca-also; asyaof Him; api-even; tath-in the same way; eva-certainly; ttparyam-meaning; labhyate-is attained; ata eva-therefore; atra-in this connection; r-vasudeva-of Mahrja Vasudeva; nandanatvena-because of being the son; vsudeva-abda-the name "Vsudeva"; prayuktaproper; r-sta-spoken by Sta Gosvm. In connection with this verse we may note that by hearing the glorification of the Supreme Lord, Maitreya Muni became pleased at heart. We may also observe that Lord Ka is known by the name Vsudeva because He is the son of Mahrja Vasudeva. Anuccheda 46 Text 1 atha r-parkita atho vihyemam amu ca loka vimaritau heyatay purastt kghri-sevm adhimanyamna upviat pryam amartya-nadym atha-now; r-parkita-of King Parkit; atho-thus; vihya-giving up; imam-this; amum-and the next; ca-also; lokam-planets; vimaritau-all of them being judged; heyataybecause of inferiority; purastt-hereinbefore; ka-aghri-the lotus feet of the Lord, r Ka; sevm-transcendental loving service; adhimanyamna-one who thinks of the greatest of all achievements; upviat-sat down firmly; pryam-for fasting; amartya-nadymon the bank of the transcendental river (the Ganges or the Yamun). That r Ka is described throughout rmad-Bhgavatam is confirmed in the following statement about King Parkit (rmad-Bhgavatam 1.19.5): "Mahrja Parkit sat down firmly on the banks of the Ganges to concentrate his mind in Ka consciousness, rejecting all other practices of self-realization, because transcendental loving service to Ka is the greatest achievement, superseding all other methods."*

Text 2 k ca r-kghri-sevm adhimanyamna sarva-pururthdhika jann. ity e. rsta.

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k-rdhara Svm's commentary; ca-also; r-kghri-sevm abhimanyamna-the phrase "r-kghri-sevm adhimanyamna"; sarva-purua-artha-adhikam-the greatest achievment; jnan-understanding; iti-thus; e-the commentary; r-sta-spoken by Sta Gosvm. rdhara Svm comments in the following way: "The phrase `r-kghri-sevm adhimanyamna' indicates that Mahrja Parkit understood that service to Lord Ka's lotus feet is the real goal of life." Anuccheda 47 Text 1 na v ida rjari-varya citra bhavatsu ka samanuvrateu ye 'dhysana rja-kira-jua sadyo jahur bhagavat-prva-km na-neither; v-like this; idam-this; rjari-saintly king; varya-the chief; citramastonishing; bhavatsu-unto all of you; kam-Lord Ka; samanuvrateu-unto those who are strictly in the line of; ye-who; adhysanam-seated on the throne; rja-kira-helmets of kings; juam-decorated; sadya-immediately; jahu-gave up; bhagavat-the Personality of Godhead; prva-km-desiring to achieve association. That r Ka is the subject of the entire Bhgavatam is also confirmed in the following verse spoken by the sages of Naimiraya to King Parkit (rmad-Bhgavatam 1.19.20): "O chief of all the saintly kings of the Pu dynasty who are strictly in the line of Lord r Ka! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead."* Text 2 bhavatsu por vaeu ye jahu iti r-yudhihirdy-abhipryena. ata eva tatra sthitn sarva-rotm api r-knam eva ttparyam yti. r-maharaya r-parkitam. bhavatsu-the word "bhavatsu"; po-of Mahrja Pu; vayeu-in the dynasty; ye jahu-the phrase "ye jahu"; iti-thus; r-yudhihira-Mahrja Yudhihira; di-and others; abhipryea-with the intention; ata eva-therefore; tatra-there; sthitnm-staying; sarva-of all; rotm-the speakers; api-also; r-kam-r Ka; eva-certainly; ttparyammeaning; yti-attain; r-maharaya-spoken by the great sages; r-parkitam-to Mahrja Parkit. 210

In this verse the word "bhavatsu" refers to the kings in the Pu dynasty, and the phrase "ye jahu" refers to Mahrja Yudhihira and other great devotees of the Lord. By speaking this verse the great sages explained the truth about Lord Ka to Mahrja Parkit. Anuccheda 48 Text 1 api me bhagavn prta ka pu-suta-priya pait-vaseya-prty-artha tad-gotrasytta-bndhava api-definitely; me-unto me; bhagavn-the Personality of Godhead; prta-pleased; ka-the Lord; pu-suta-the sons of King Pu; priya-dear; pait-in relation with the father; svaseya-the sons of the sister; prti-satisfaction; artham-in the matter of; tat-their; gotrasya-of the descendant; tta-accepted; bndhava-as a friend. In this connection King Parkit spoke the following words to ukadeva Gosvm (rmadBhgavatam 1.19.35-36): "Lord Ka, the Personality of Godhead, who is very dear to the sons of King Pu, has accepted me as one of those relatives just to please His great cousins and brothers.* Text 2 anyath te 'vyakta-gater darana na katha nm nitar mriyamn sasiddhasya vanyasa anytath-otherwise; te-your; avyakta-gate-of one whose movements are invisible; daranam-meeting; na-for us; katham-how; nm-of the people; nitarm-specifically; mriyamnm-of those who are about to die; sasiddhasya-of one who is all-perfect; vanyasa-voluntary appearance. "Otherwise [without being inspired by Lord Ka] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?"*

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Text 3 te pait-svasry pu-sutn gotrasya me ttam sv-kta bndhava bandhuktya yena. te tava r-kaika-rasikasya. vanyaso 'ty-udratay m ycotha iti pravarttakasyety artha. rj r-ukam. tem-of them; pait-svarym-of cousins; pu-sutnm-of the sons of Pu; gotrasya-of the family; me-my; ttam-the word "ttam"; sv-ktam-means "accepted"; bandhavam-family relation; bandhu-ktya-making a family relation; yena-by whom; te-the word "te"; tava-means "Your"; r-ka-r Ka; eka-rasikasya-always relishing Godhead; vanyasa-the word "vanyasa"; ati-udaratay-with great magnaminity; mam-me; ycotha-please ask; iti-thus; pravarttakasya-urging; iti-thus; artha-the meaning; rjspoken by Mahrja Parkit; r-ukam-to ukadeva Gosvm. This verse explains that Lord Ka became the paternal cousin of the Pavas. The word "te" (Your) in this verse refers to ukadeva Gosvm, who is always relishing the nectar of Ka consciousness. The word "vanyasa indicates that ukadeva Gosvm is very generously inviting Mahrja Parkit to ask questions about Ka consciousness. Anuccheda 49 Text 1 sa vai bhgavato rj paveyo mah-ratha bla-kranakai kran ka-k ya dade sa-he; vai-certainly; bhgavata-a great devotee of the Lord; rj-Mahrja Parkit; paveya-grandson of the Pavas; mah-ratha-a great fighter; bla-while a child; kranakai-with play dolls; kran-playing; ka-Lord Ka; krm-activities; ya-who; dade-accepted. Mahrja Parkit is described in this verse (rmad-Bhgavatam 2.3.15): "Mahrja Parkit, the grandson of the Pavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Ka by imitating the worship of the family Deity."*

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Text 2 y y r-kasya vndvandau bla-kr rutsti, tat-premveena tat-sakhydibhvann t tm eva kr ya ktavn ity artha. r-aunaka. y y-whatever; r-kasya-of r Ka; vndvana-dau-in Vndvana and other places; bla-kr-childhood pastimes; rut asti-were heard; tat-for Lord Ka; prema-veenafull of love; tat-of Him; sakhya-friendship; di-beginning with; bhvann-meditations; tm tm-them; eva-certainly; krm-playing; ya-who; ktavn-performed; iti-thus; arthathe meaning; r-aunaka-spoken by r aunaka i. In this verse aunaka i explains that as a child Mahrja Parkit would hear the descriptions of Lord Ka's youthful pastimes in Vndvana and other places. Prince Parkit would constantly meditate upon Lord Ka, who accepts various roles in relationship with His devotees, becoming their friend, or accepting other roles in relation with them, and in this mood, full of love for Lord Ka, Prince Parkit would act out the Lord's pastimes as his childhood play. Anuccheda 50 Text 1 eva-jtyni bahny eva vacanni virjante. tath kathito vaa-vistra ity rabhya naiati-dusah kun mm ity anta daama-skandha-prakaraam apy anusandheyam. ki ca evam-jtyni-in the same way; bahni-many; eva-certainly; vacanni-statements; virjante-are; tath-in the same way; kathita vaa-vistra iti rabhya na e ati-dusah kut mm iti antam daama-skandha-prakaraam-the following passage from rmadBhgavatam (10.1.1-13): kathito vaa-vistro bhavat soma-sryayo rj cobhaya-vayn carita paramdbhutam yado ca dharma-lasya nitar muni-sattama tatrenvatrasya vior vryi asa na 213

avatrya yador vae bhagavn bhta-bhvana ktavn yni vivtm tni no vada vistart nivtta-tarair upagyamnd bhavauadhc chrotra-mano-'bhirmt ka uttamaloka-gunuvdt pumn virajyeta vin paughnt pitmah me samare 'marajayair devavratdytirathais timigilai duratyaya kaurava-sainya-sgara ktvtaran vatsa-pada sma yat-plav drauy-astra-vipluam ida mad-aga santna-bja kuru-pavnm jugopa kuki gata tta-cakro mtu ca me ya araa gaty vryi tasykhila-deha-bhjm antar bahi prua-kla-rpai prayacchato mtyum utmta ca my-manuyasya vadasva vidvan rohiys tanaya prokto rma sakaraas tvay devaky garbha-sambandha kuto dehntara vin kasmn mukundo bhagavn pitur gehd vraja gata kva vsa jtibhi srdha ktavn stvat pati vraje vasan kim akaron madhupury ca keava bhrtara cvadht kasa mtur addhtad-arhaam deha mnuam ritya kati vari vibhi yadu-pury sahvtst patnya katy abhavan prabho 214

etad anyac ca sarva me mune ka-viceitam vaktum arhasi sarvaja raddadhnya visttam naitidusah kun m tyaktodam api bdhate pibanta tvan-mukhmbhojacyuta hari-kathmtam. Many statements of rmad-Bhgavatam may be quoted to describe the glories of Mahrja Parkit, and the following questions spoken by Mahrja Parkit himself at the beginning of rmad-Bhgavatam's Tenth Canto (10.1.1-13) may be quoted to show the greatness of his devotion to Lord Ka: "King Parkit said: My dear Lord, you have elaborately described the dynasties of both the moon-god and the sun-god, with the exalted and wonderful character of their kings.* "O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Viu, or Ka, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.* "The Supersoul, the Supreme Personality of Godhead, r Ka, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.* "Glorification of the Supreme Personality of Godhead is performed in the parampar system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?* "Taking the boat of Ka's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kuruketra, in which such commanders as Bhmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Ka, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Ka's lotus feet, the Lord, Sudarana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pavas, which was almost destroyed by the fiery weapon of Avatthm. Lord r Ka, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time-that is, as Paramtm and as vir-rpa-gave liberation to everyone, either as cruel death or as life. Kindly englighten me by describing His transcendental characteristics.* "My dear ukadeva Gosvm, you have already explained that Sakaraa, who belongs to the second quadruple, appeared as the son of Rohi named Balarma. If Balarma was not

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transferred from one body to another, how is it possible that He was first in the womb of Devak and then in the womb of Rohi? Kindly explain this to me.* "Why did Ka, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vndvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vndvana?* "Lord Ka lived both in Vndvana and in Mathur. What did He do there? Why did He kill Kasa, His mother's brother? Such killing is not at all sanctioned in the stras.* "Ka, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vi? How many wives did He marry, and for how many years did He live in Dvrak?* "O great sage, who know everything about Ka, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.* "Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Ka, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me."* Text 2 ittha dvij ydavadeva-datta ity di. yena ravaena nitar ghta va-kta ceto yasya sa. r-suta. ittha divj ydavadeva-datta ity di-the verse (rmad-Bhgavatam 10.12.40): ittha dvij ydavadeva-datta rutv sva-rtu carita vicitram papraccha bhyo 'pi tad eva puya vaiysaki yan nighta-cet; yena-by which; ravaena-by hearing; nitarm-constantly; ghtam-accepted; va-ktamenchanted; ceta-mind; yasya-of whom; sa-he; r-sta-spoken by Sta Gosvm. Mahrja Parkit became intently attracted to hearing the glories of Lord Ka. This is described in the following verse (rmad-Bhgavatam 10.12.40): "r Sta Gosvm said: O learned saints, the childhood pastimes of r Ka are very wonderful. Mahrja Parkit, after hearing about those pastimes of Ka, who had saved him in the womb of his mother, became steady in his mind and again inquired from ukadeva Gosvm to hear about those pious activities."*

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Anuccheda 51 Text 1 tath yena yenvatrea ity di; yac-chvato 'paity arati ity di ca. tath-in the same way; yena yena avatrea iti adi yat-vata apaiti arati iti di ca-in the following verses from rmad-Bhgavatam (10.7.1-2): yena yenvatrea bhagavn harir vara karoti kara-ramyi mano-jni ca na prabho yac-chvato 'paity aratir vit sattva ca uddhyaty acirea pusa bhaktir harau tat-purue ca sakhya tad eva hra vada manyase cet. This is also described in the following passage from rmad-Bhgavatam (10.7.1-2): "King Parkit said: My lord, ukadeva Gosvm, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Ka's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Ka consciousness. If you think it fit, kindly speak about those activities of the Lord."* Text 2 k ca krbhaka-sudh-sindhusamplavnanda-nirbhara bhyas tad eva samprau rjyad abhinandati. k-rdhara Svm's commentary; ca-also; ka-r Ka; arbhaka-child; sudh-of nectar; sindhu-in the ocean; samplava-inundation; nanda-bliss; nirbhara-great; bhyaagain; tat-that; eva-certainly; sampraum-to ask; rj-the King; anyat-another; abhinandati-greeted. 217

rdhara Svm explains this verse in the following way: "By hearing the childhood pastimes of r Ka, Mahrja Parkit felt as if he were inundated by a great nectarean ocean of transcendental bliss. In this condition he again questioned ukadeva Gosvm by speaking these verses. Text 3 yena yena matsydy-avatrepi yni yni karmi karoti, tni na kara-sukhvahni mana-prti-kari ca bhavanty eva. tathpi yac-chvata pusa pum-mtrasy arati mano-glnis tan-mla-bhta-vividh t cpagacchati, tath sattva-uddhi-hari-bhakti-haridsya-sakhyni ca bhavanti acireaiva tadeva haram hare caritra manohara v vada, anugraha yadi karoiity e. rj. yena yena-the words "yena yena"; matsya-with Matsya; di-beginning; avatrea-by incarnation; api-even; yni yni-whatever; karmi-activities; karoti-performs; tni-they; na-of us; kara-to the ears; sukha-happiness; avahhi-carrying; mana-of the mind; prtidelight; kari-causing; ca-and; bhavanti-are; eva-certainly; tath api-nevertheless; yatvata-of one who simply hears these narrations of the Lord; pusa-of the word "pusa"; pum-mtrasya-of any person; arati-the word "arati"; mana-of the mind; glni-disinterest; tat-of that; mla-at the root; bhta-born; vividha-various; t-thirst; ca-also; apagacchati-goes away; tath-in the same way; sattva-of existence; uddhipurification; hari-of Lord Hari; bhakti-devotion; hari-to Lord Hari; dsya-service; sakhyni-friendship; ca-also; bhavanti-are; acirea eva tat eva haram-the phrase acriea eva tat eva haram; hare-of Lord Hari; caritram-pastimes; manoharam-enchanting to the mind; v-or; vada-please speak; anugraham-mercy; yadi-if; karoi-you would perform; iti-thus; e-the commentary; rj-spoken by Mahrja Parkit. "The phrase `yena yena' means `by Lord Matsya and the other incarnations of the Supreme Personality of Godhead'. The word `karoti' refers to the Lord's activities, which are described as bringing joy to the ears and the mind. The phrase `yac-chvata' means `anyone who hears the narration of the Lord's pastimes', and the word arati" means `the dirty things within one's mind immediately vanish, and one becomes gradually purified, develops devotional service for the Supreme Lord, attachment for Him, and friendship with devotees.' The phrase `acireaiva tad eva hara vada' means `If you think it fit, kindly speak about these beautiful pastimes of the Lord'". Anuccheda 52

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Text 1 atha r-ukadevasya api me bhagavn prta ka pu-suta-priya ity din r-ka eva sva-rati vyajya mriyamn srotavydi-pranenaivnta-kle r-ka eva mayy apy upadiyatm iti rjbhiprynantaram. atha-now; r-ukadevasya-of r ukadeva Gosvm; api me bhagav prta ka pu-suta-priya iti din-the passage beginning with rmad-Bhgavatam 1.19.35; rka-r Ka; eva-certainly; sva-own; ratim-attraction; vyajya-manifesting; mriyamnm rotavydi-pranena-by the question in rmad-Bhgavatam 2.1. ; anta-kaleat the time of death; mayi-to me; api-also; upadiyatam-should instruct; iti-thus; rjaabhiprya-anantaram-the intention of Mahrja Parkit. (The verses referred to in this passage follow (rmad-Bhgavatam 1.19.35-38): api me bhagavn prta ka pu-suta-priya pait-vaseya-prty-artha tad-gotrasytta-bndhava anyath te 'vyakta-gater darana na katha nm nitar mriyamn sasiddhasya vanyasa ata pcchmi sasiddhi yogin parama gurum puruasyeha yat krya mriyamasya sarvath yac chrotavyam atho japya yat kartavya nbhi prabho smartavya bhajanya v brhi yadv viparyayam. Mahrja Parkit was intently attracted to hearing the glories of Lord Ka and he wanted to hear about the Lord up until the time of his death. This is described in his words to S_ukadeva Gosvm (rmad-Bhgavatam 1.9.35-38): "Lord Ka, the Personality of Godhead, who is very dear to the sons of King Pu, has accepted me as one of those relatives just to please His great cousins and brothers.*

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"Otherwise [without being inspired by Lord Ka] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?* "You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.* "Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me."* Text 2 varyn ea te prana kto loka-hita npa tmavit-sammata pus rotavydiu ya para r-uka uvca-r ukadeva Gosvm said; varya-glorious; ea-this; te-your; prana-question; kta-made by you; loka-hitam-beneficial for all men; npa-O King; tmavit-transcendentalist; sammata-approved; pusm-of all men; rotavya-diu-in all kinds of hearing; ya-what is; para-the supreme. ukadeva Gosvm then glorified Mahrja Parkit in the following words (rmadBhgavatam 2.1.1.): "r ukadeva Gosvm said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists."* Text 3 "te tvay pus rotavydiu madhye ya para r-ka-ravabhipryena parama prana kta. ea varyn sarvvatrvatri-pranebhya parama-mahn, sa ca loka-hitam yath syt tathaiva kta. tv astu tath-bhta-r-kaika-nirbandha-prematvt ktrtha eveti bhva. tad uktam te-the word "te"; tvay-means "by you"; pusm-of all men; rotavya-diu-in all kinds of hearing; madhye-in the midst; ya-what is; para-supreme; r-ka-about r Ka; ravaa-hearing; abhipryea-with the intention; parama-supreme; prana-question; kta-made; ea-this; varyn-glorious; sarva-all; avatra-incarnations of Godhead; avatri-the original source of all incarnations; pranebhya-for questions; parama-mahntopmost; sa-that; ca-also; loka-hitam-beneficial for all men; yath-just as; syt-may be; tath-in the same way; eva-certainly; kta-done; tu-also; astu-there may be; tath-bhtain that way; r-ka-to r Ka; eka-nirbandha-exclusively in relation to; prematvt220

because of pure love; ktrtha-successful; eva-certainly; iti-thus; bhva-the meaning; tat-therefore; uktam-it is said. In this verse the word "te" means "by you", and the phrase "pusm rotavydiu" means among the varieties of subject matters sought to be heard in human society". We may note in this connection that Mahrja Parkit asked this specific question because he was eager to hear about Lord Ka, and he wanted to elicit a reply containing descriptions of Lord Ka. Mahrja Parkit's question is glorious because it asks about the Original Personality of Godhead Lord Ka and His many incarnations, and also because it is "loka-hitam", or beneficial for all kinds of people. Because in asking this question Mahrja Parkit was motivated by pure unalloyed love of Ka, he became perfectly successful in attaining the actual goal of human life. This is described in the following words (rmad-Bhgavatam 2.4.1): Text 4 vaiysaker iti vacas tattva-nicayam tmana upadhrya mati ke auttareya sat vyadht sat vidyamh ke y matis tm eva vieea dhtavn ity artha. etad eva vyakt-kariyati rj sta uvca-Sta Gosvm said; vaiysake-of ukadeva Gosvm; iti-thus; vacaspeeches; tattva-nicayam-that which verifies the truth; tmana-in the self; upadhrya-just having realized; matim-concentration of the mind; ke-unto Lord Ka; auttareya-the son of Uttar; satm-chaste; vyadht-applied; sat-chaste; vidyamn-being; ke-upon Ka; y-which; mati-mind; tm-that; eva-certainly; vieea-specifically; dhtavnmanifesting; iti-thus; artha-the meaning; etat-that; eva-certainly; vyakt-kariyati-will be manifested; rj-by the king. "Sta Gosvm said: Mahrja Parkit, the son of Uttar, after hearing the speeches of ukadeva Gosvm, which were all about the truth of the self, applied his concentration faithfully upon Lord Ka."* The words "mati satm" in this verse indicate the purity of Mahrja Parkit. This purity was manifested in the next quotation (rmad-Bhgavatam 2.8.2): Text 6 harer adbhuta-vryasya kath loka-sumagal

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kathayasva mahbhga yathham akhiltmani ke niveya nisaga manas tyakye kalevaram. iti. r-uka here-of the Lord; adbhuta-vryasya-of the one who possesses wonderful potencies; kath-narrations; loka-for all planets; su-magal-auspicious; kathayasva-please continue speaking; mahbhga-O greatly fortunate one; yath-as much as; aham-I; akhila-tmaniunto the Supreme Soul; ke-unto Lord r Ka; niveya-having placed; nisagambeing freed from material qualities; mana-mind; tyakye-may relinquish; kalevaram-body; iti-thus; r-uka-r ukadeva Gosvm. "Narrations concerning the Lord, who possesses wonderful potencies, are certainly auspicious for living beings in all planets. O greatly fortunate ukadeva Gosvm, please continue narrating rmad-Bhgavatam so that I can place my mind upon the Supreme Soul, Lord Ka, and, being completely freed from material qualities, thus relinquish this body."* Anuccheda 53 Text 1 evam eva-"kathito vaa-vistra ity dy-anantaram. samyag vyavasito buddhi ity di. evam-in the same way; eva-certainly; kathita vasa-vistra iti di anantaram-rmadBhgavatam 10.1.1-13; samyak vyavasita buddhi iti di-rmad-Bhgavatam 10.1.15. samyag vyavasit buddhis tava rjari-sattama vsudeva-kathy te yaj jt naihik rati A description of the Mahrja Parkit's purity of mind may be found in the rmadBhgavatam 10.1.1-13 (quoted in Anuccheda 50, Text 1) and also in the following verse (rmad-Bhgavatam 10.1.15): "rla ukadeva Gosvm said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime."*

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Text 2 prva may nnvatrdi-kathbhir abhinanditasypi yac chr-vasudevanandanasyaiva kathy naihik sthayi-rp ratir jt, e buddhi tu samyag vyavasit parama-rasavidagdhety artha. r-uka. prvam-formerly; may-by me; nn-various; avatra-incarnations; di-beginning with; kathbhi-by discussions; abhinanditasya-delighted; yat-because; r-vasudevanandanasyaof r Ka, the son of Mahrja Vasudeva; eva-certainly; kathym-in the discussion; sthayi-rpa-undeviating; rati-attraction; jt-was manifest; e-this; buddhi-intelligence; tu-also; samyak vyavasit-completely fixed; parama-transcendental; rasa-mellows; vidagdh-expert at relishing; iti-thus; artha-the meaning; r-uka-spoken by r ukadeva Gosvm. These words spoken by ukadeva Gosvm may be paraphrased in the following way: "O Your Majesty, you are certainly pleased by hearing what I have described about the incarnations of the Lord, and you are steadily attracted to hearing the descriptions of Lord Ka, the son of Mahrja Vasudeva. This is because you are expert at relishing the mellows of spiritual life." Anuccheda 54 tath ittha dvij ydavadeva-datta rtv svartu carita vicitram ity anantaram. ittha sma pa sa tu bdaryais tat-smritnanta-htkhilendriya kcchrt punar labdha-bahir-di anai pratyha ta bhgavatottamottama ananta prakaita-praivarya-r-ka sarvad tena smaryame 'pi tasmin pratikaanavyatvenaiva tat-smritety uktam. r-sta. tath-in the same way; ittham dvija yadavadeva-datta rtv svarta carita vicitramiti di anantaram-rmad-Bhgavatam 10.12.40 (which was quoted in Anuccheda 50, Text 2), and the following verses (41, 42 and 43) brahman klntara-kta tat-klna katha bhavet yat kaumre hari-kta jagu paugaake 'rbhak 223

tad brhi me mah-yogin para kauthala guro nnam etad dharer eva my bhavati nnyath vaya dhanyatam loke guro 'pi katra-bandhava vaya pibmo muhus tvatta puya ka-kathmtam; r-sta uvca-r Sta Gosvm said; ittham-in this way; sma-in the past; pa-being inquired from; sa-he; tu-indeed; bdaryai-ukadeva Gosvm; tat-by him (ukadeva Gosvm); smrita-ananta-as soon as Lord Ka was remembered; hta-lost in ecstasy; akhila-indriya-all actions of the external senses; kcchrt-with great difficulty; punaagain; labdha-bahi-di-having revived his external sensory perception; anai-slowly; pratyha-replied; tam-unto Mahrja Parkit; bhgavata-uttama-uttama-O great saintly person, greatest of all devotees (aunaka); ananta-unlimited; prakaita-manifested; pracomplete; aivarya-opulence; r-ka-r Ka; sarvad-always; tena-by him; smaryama-remembered; api-also; tasmin-in that; pratikaa-at every moment; navyatvena-with fresh interest; eva-certainly; tat-of Him; smrit-remembrance; iti-thus; uktam-spoken; r-sta-by r Sta Gosvm. With unfaltering fresh interest Mahrja Parkit constantly meditated upon Lord Ka, the unlimited Supreme Personality of Godhead, who is full of all opulences. This may be seen in the following words of rmad-Bhgavatam (10.12.40-44): "r Sta Gosvm said: O learned saints, the childhood pastimes of r Ka are very wonderful. Mahrja Parkit, after hearing about those pastimes of Ka, who had saved him in the womb of his mother, became steady in his mind and again inquired from ukadeva Gosvm to hear about those pious activities.* "Mahrja Parkit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord r Ka performed this pastime of killing Aghsura during His kaumra age. How then, during His paugaa age, could the boys have described this incident as having happened recently?* "O greatest yog, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Ka.* "O my lord, my spiritual master, although we are the lowest of katriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.* "Sta Gosvm said: O aunaka, greatest of saints and devotees, when Mahrja Parkit inquired from ukadeva Gosvm in this way, ukadeva Gosvm, immediately remembering subject matters about Ka within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahrja Parkit about ka-kath."* 224

Anuccheda 55 Text 1 ata eva sa vai bhgavato rj ity dy anantaram rj samna-vsanatvenaiva tam ha vaiysaki ca bhagavn vsudeva-paryaa urugya-guodr sat syur hi samgame ata eva-therefore; sa vai bhgavata rj iti di anantaram-rmad-Bhgavatam 2.3.15 (This verse is quoted on page 296 of this book); rj-with the king; samna-equal; vsanatvena-state of consciousness; eva-certainly; tam-to him; ha-said; vaiysaki-the son of Vysadeva; ca-also; bhagavn-full in transcendental knowledge; vsudeva-Lord Ka; paryaa-attached to; urugya-of the Personality of Godhead r Ka, who is glorified by great philosophers; gua-udr-great qualities; satm-of the devotees; syu-must have been; hi-as a matter of fact; samgame-by the presence of. Mahrja Parkit and ukadeva Gosvm were both great devotees of the Lord. They are described in the following verses (rmad-Bhgavatam 2.3.15-16): "Mahrja Parkit, the grandson of the Pavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls he used to worship Lord Ka by imitating the worship of the family Deity. "ukadeva Gosvm, the son of Vysadeva, was also full in transcendental knowledge and was a great devotee of Lord Ka, son of Vasudeva. So there must have been discussion of Lord Ka, who is glorified by great philosophers and in the company of great devotees."* Text 2 ca-abda prg varitena samna-vsanatva bodhayati. tasmc chrvasudevanandanenaivatrpi vsudeva-abdo vykhyeya. anyem api satm samgame tvad urugyasya guodr kath bhavanti. tayos tu r-ka-carita-pradhn eva t bhaveyur iti bhva. r-aunaka. ca-abda-the word "ca (also)"; prk-formerly; varitena-described; samna-equal; vsanatvam-position; bodhayati-explains; tasmt-therefore; r-vasudevanandanena-as the son of Mahrja Vasudeva; eva-certainly; atra-here; api-also; vsudeva-abda-the word "vsudeva"; vykhyeya-may be described; anyem-of others; api-also; satm-of devotees; samgame-by the presence; tvat-to that extent; urugyasya-of the Personality of Godhead, r Ka, who is glorified by great philosophers; gua-udr-great qualities; kath225

discussions; bhavanti-are; tayo-of the two of them; tu-also; r-ka-of r Ka; caritaabout the pastimes; pradhna-mainly; eva-te-they; bhaveyu-may be; iti-thus; bhva-the meaning; r-aunaka-spoken by aunaka i. The word "ca" (also) in this verse refers the reader to the description of Mahrja Parkit in the previous verse, and establishes that both Mahrja Parkit and ukadeva Gosvm are both equally exalted devotees of the Lord. We may also note that the word "vsudeva" used in this verse means "r Ka, the son of the Mahrja Vasudeva". The words "sat samgame" and "urugyasya guodr" indicate that although great devotees are generally engaged in glorifying the various forms of the Supreme Lord, Mahrja Parkit and ukadeva Gosvm will converse specifically about the transcendental pastimes of Lord Ka. Anuccheda 56 Text 1 ki bahun, r-ukadevasya r-ka eva ttparye tad-eka-caritamayau granthrdhyamnau daamaikdaa-skandhv eva pramam. skandhntarev anye carita sankepenaiva sampya tbhy tac-caritasyaiva vistritatvt. ata evrambhata eva tat-prasda prrthayate kim-what is the need?; bahun-of further elaborate explanations; r-ukadevasya-of r ukadeva Gosvm; r-ke-about r Ka; eva-certainly; ttparye-explanation; tat-to that; eka-only; caritamayau-consisting of the pastimes; grantha-ardhayamnau-consisting of half of the book; daama-the Tenth; ekadaa-and Eleventh; skandhau-Cantos; evapramam-evidence; skandha-antareu-in the other Cantos; anyem-of others; caritam-the pastimes; sankepena-in condensed form; eva-certainly; sampya-completing; tbhym-by the two of them; tat-of r Ka; caritasya-of the pastimes; eva-certainly; vistritvtbecause of the elaborate explanation; ata eva-therefore; rambhate-begins; eva-certainly; tat-of r Ka; prasdam-for mercy; prrthayate-appeals. What is the need to explain this point any further? Lord Ka's pastimes are described, to the exclusion of any other topic, in the Tenth and Eleventh Cantos of rmad-Bhgavatam, which constitute half of the entire book. Other forms of the Lord are summarily described in the first Nine Cantos, whereas the pastimes of Lord Ka are elaborately described in the Tenth and Eleventh Cantos. We may therefore conclude that the description of Lord Ka is the principal subject matter of the Bhgavatam. We may also note that ukadeva Gosvm begins the teaching of the Bhgavatam by appealing for the mercy of r Ka (rmadBhgavatam 2.4.20) in the following words:

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Text 2 riya pati ity dau patir gati candhaka-vi-stvat prasdat me bhagavn satm gati. spaam. r-uka. riya pati iti dau pati gati cndhaka-vi-stvatm prasdatm me bhagavn sat gati-the following verse from rmad-Bhgavatam (2.4.20): riya patir yaja-pati praj-patir dhiy patir loka-patir dhar-pati patir gati cndhaka-vi-stvat prasdat me bhagavn sat pati; spaam-the meaning is clear; r-ukadeva-spoken by r ukadeva Gosvm. "May Lord r Ka, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me."* Anuccheda 57 Text 1 atha r-vysadevasya anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm atha-now; r-vysadevasya-of rla Vysadeva; anartha-things which are superfluous; upaamam-mitigation; skt-directly; bhakti-yogam-the linking process of devotional service; adhokaje-unto the Transcendence; lokasya-of the general mass of men; ajnatathose who are unaware of; vidvn-the supremely learned; cakre-compiled; stvata-in relation with the Supreme Truth; sahitm-Vedic literature. rla Vysadeva also says that r Ka is the primary subject of rmad-Bhgavatam (rmad-Bhgavatam 1.7.6-7): "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know

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this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the Suprme Truth.* Text 2 yasy vai ryamy ke parama-prue bhaktir utpadyate pusa oka-moha-bhaypah yasym-this Vedic literature; vai-certianly; ryamym-simply by giving aural reception; ke-unto Lord Ka; parama-supreme; prue-unto the Personality of Godhead; bhakti-feelings of devotional service; utpadyate-sprout up; pusa-of the living being; oka-lamentation; moha-illusion; bhaya-fearfulness; apah-that which extinguishes. "Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."* Text 3 adhokaje r-ke adho 'nanena aynena akantara-cri rakas nihat raudr akuni-vea-dhri ptan nma ghor s mah-ky mah-bal via-digdha stana kudr prayacchanti janrdane dadur nihat tatra rakas vana-gocar punar jto 'yam ity hur uktas tasmd adhokaja iti hari-vae vsudeva-mhtmye tan-nmna r-ka-viayatay prasiddha. adhokaje-by the name Adhokaja; r-ke-r Ka; adha-beneath; anena-with this; aynena-bed; akaa-antara-cri-in the cradle; rakasi-demonness; nihata-killed; raudraterrible; akuni-vea-dhri-disguised as a beautiful woman; ptan-Ptan; nma-named; 228

ghora-ugly; sa-she; mah-with a gigantic; kya-body; mah-bala-and very strong; via-with poison; digdham-anointed; stanam-breast; kudra-base; prayacchanti-janrdane-to Ka; dadu-saw; nihatam-killed; tatra-at that place; rkasm-the demonness; vana-gocarathe cowherd mena and gopis; puna-again; jta-born; ayam-He; iti-thus; hu-they said; ukta-spoken; tamst-because of this; adhokaja-the name Adhokaja; iti-thus; harivae-in the Hari-vaa; vasudeva-mhtmye-in the section containing the glorification of Lord Vsudeva; tat-nmna-of this name; r-ka-viayatay-in relation to Lord Ka; prasiddha-celebrated. The name "Adhokaja" in this verse (rmad-Bhgavatam 1.7.6 second line) is specifically a name of Lord Ka. The derivation of this name is given in the following words of the Vsudeva-mhtmya section of the Hari-vaa (Viu-parva 101.30-32): "When infant Ka was resting in His cradle, a powerful, gigantic and terrible demonness named Ptan disguised herself as a beautiful young woman and attempted to kill Ka by offering her breast, which had been smeared with poison, for the tiny child to suck. When the cowherd men and gops saw that the gigantic demoness had instead been killed by the tiny child Ka, they exclaimed: `Our child is rescued! It is as if He has attained another birth (ja) unseen by us (adhoka)!' Because of this exclamation by the cowherd men, Lord Ka is known as `Adhokaja' (He who, unseen by the cowherd men, was born again)." Text 4 ata evottara-padye skt ka ity evoktam. r-bhagavan-nma-kaumud-kra ca kaabdasya tamla-ymala-tvii yaod-stanandhaye para-brahmai rudhi iti prayogaprcuryt tatraiva prathamata eva pratter udaya iti coktavanta. ata eva-therefore; uttara-padye-in another verse; skt-directly; ka-Ka; iti-thus; uktam-described; r-bhagavat-of the Supreme Personality of Godhead; nma-name; kaumud-the moonlight; kra-the author; ca-also; ka-Ka; abdasya-of the word; tamla-as a Tamla tree; ymala-black; tvii-splendor; yaod-stanndhaye-the tiny infant who drank the breast-milk of Mother Yaod; para-brahmai-the Supreme Brahman; rhi-fame; iti-thus; prayoga-pracuryea-by elaborte explanations; tatra-there; evacertainly; prathamata-from the beginning; eva-certainly; pratite-of fame; udaye-in the arisal; iti-thus; ca-also; uktavanta-described. The author of the r-Bhagavan-nma-kaumud glorifies the Lord by giving the following elaborate derivation of the name "Ka (Bhagavan-nma-kaumud 3.6): "The name `Ka' may mean: 1. He whose complexion is blackish as a tamla tree, 2. the small child who drank the breast milk of Mother Yaod, or 3. the Supreme Brahman."

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Text 5 smopaniadi ca kya devaknandanya iti. atra grantha-phalatva tasyaiva vyaktam iti caikenaivhena tat-pariprat sidhyati. r-sta. sma-upaniadi-in the Upaniad of the Sma Veda (Chndogya Upaniad); kya devaknandanya-I offer my respectful obeisances to r Ka, the son of Devak; iti-thus; atra-there; grantha-of the scripture; phalatvam-the benefit; tasya-of that; eva-certainly; vyaktam-manifest; iti-thus; ca-also; ekena-by one; eva-certainly; anena-by this; tat-of that; pariprat-perfection; sidhyati-becomes completed; r-sta-spoken by Sta Gosvm. The name Ka is also mentioned in the Chndogya Upaniad of the Sma Veda, which says: "I offer my respectful obeisances to r Ka, the son of Devak." As previously mentioned (in rmad-Bhgavatam 1.7.7, quoted in Anuccheda 57, Text 2), simply by hearing the message of rmad-Bhgavatam, one attains devotional service to Lord Ka, the actual perfection of life. Anuccheda 58 Text 1 atha r-nradasya tatrnvaha ka-kath pragyatm anugraheava manohar t raddhay me 'nupada vivata priyaravasy aga mambhavad ruci atha-now; r-nradasya-the statement of r Nrada; tatra-thereupon; anu-every day; aham-I; ka-kath-narration of Lord Ka's activities; pragyatm-describing; anugrahea-by causeless mercy; aavam-giving aural reception; mana-har-attractive; t-those; radday-respectfully; me-unto me; anupadam-every step; vivata-hearing attentively; priyaravasi-of the Personality of Godhead; aga-O Vysadeva; mama-mine; abhavat-it so became; ruci-taste. Nrada Muni explains the benefit of hearing rmad-Bhgavatam in the following words (rmad-Bhgavatam 1.5.26): "O Vysadeva, in that association and by the mercy of those great Vedntists, I could hear them describe the attractive activities of Lord Ka. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step."*

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Text 2 yena yenvatrea ity etac chr-parkid-vacana-padya-dvayam apy atra r-yaodstanandhayatve sdhaka ruti-smnya-nyyena. r-nrada r-vedavysam. yena yenavtrea iti-rmad-Bhgavatam 10.7.1-2, quoted on page 305 of this book; etatthat; r-parkit-of Mahrja Parkit; vacana-statement; padya-verses; dvayam-two; apialso; atra-here; r-yaod-stanndhyatve-the son of Yaod; sdhakam-eligible; ruti-by hearing; samhya-equality; nyyena-by the example; r-nrada-spoken by Nrada; rvedavysam-to Vedavysa. This benefit of hearing rmad-Bhgavatam is described by Mahrja Parkit in the following words (rmad-Bhgavatam 10.7.1-2, also quoted in Anuccheda 51, Text 1): "King Parkit said: My lord, ukadeva Gosvm, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Ka's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Ka consciousness. If you think it fit, kindly speak about those activities of the Lord."* We may also note in this connection that Mahrja Parkit and ukadeva Gosvm were both situated on the same exalted devotional platform, for ukadeva Gosvm was as eager to speak the glories of Lord Ka as Mahrja Parkit was eager to hear them. Anuccheda 59 Text 1 tac-chabdasyaivbhyso 'pi dyate eva ka-mate ity dau. anyatra ca tat-abdasya-of that sound; eva-certainly; abhysa-continual practice; api-also; dyateis seen; evam ka-mate iti dau-the following verses (rmad-Bhgavatam 1.6.27-28): eva ka-mater brahman nsaktasymaltmana kla prdurabht kle tait saudman yath

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prayujyamne mayi t uddh bhgavat tanum rabdha-karma-nirvo nyapatat pca-bhautika; anyatra-another place (rmad-Bhgavatam 7.10.48-50); ca-also. By chanting the glories of Lord Ka, Nrada Muni became liberated and attained a spiritual form. This is described in the following verses (rmad-Bhgavatam 1.6.27-28): "And so, O Brhmaa Vysadeva, in due course of time I, who was fully absorbed in thinking of Ka and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.* "Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work [karma] stopped."* The transcendental benefit attained by the devotees of the Lord is further described in the following verses (rmad-Bhgavatam 7.10-48-50) spoken by Nrada Muni to Mahrja Yudhihira: Text 2 yya n-loke bata bhri-bhg loka punn munayo 'bhiyanti ye ghn vasatti skd gha para brahma manuya-ligam yyam-all of you (the Pavas); n-loke-within this material world; bata-however; bhri-bhg-extremely fortunate; lokam-all the planets; punn-who can purify; munaya-great saintly persons; abhiyanti-almost always come to visit; yem-of whom; ghn-the house; vasati-resides in; iti-thus; skt-directly; gham-very confidential; param brahma-the Supreme Personality of Godhead; manuya-ligam-appearing just like a human being. "Nrada Muni continued: My dear Mahrja Yudhihira, all of you [the Pavas] are extremely fortunate, for the Supreme Personality of Godhead, Ka, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house.*

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Text 3 sa v aya brahma mahad-vimgyakaivalya-nirva-sukhnubhti priya suhd va khalu mtuleya tmrhayo vidhi-kd guru ca sa-that (Supreme Personality of Godhead, Ka); v-also; ayam-this; brahma-the impersonal Brahman (which is an emanation from Ka); mahat-by great personalities; vimgya-searched for; kaivalya-oneness; nirva-sukha-of transcendental happiness; anubhti-the source of practical experience; priya-very, very dear; suht-well-wisher; va-of you; khalu-indeed; mtuleya-the son of a mternal uncle; tm-exactly like body and soul together; arhaya-worshipable (because He is the Supreme Personality of Godhead); vidhi-kt-(yet He serves you as) an order carrier; guru-your supreme advisor; ca-as well. "The impersonal Brahman is Ka Himself because Ka is the source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master.* Text 4 na yasya skd bhava-padmajdibh rpa dhiy vastutayopavaritam maunena bhaktyopaamena pjita prasdatm ea sa stvat pati na-not; yasya-of whom; skt-directly; bhava-Lord iva; padma-ja-Lord Brahm (born from the lotus); dibhi-by them and others also; rpam-the form; dhiy-even by meditation; vastutay-fundamentally; upavaritam-described and perceived; maunena-by samdhi, deep meditation; bhakty-by devotional service; upaamena-by renunciation; pjita-worshiped; prasdatm-may He be pleased; ea-this; sa-He; stvatm-of the great devotees; pati-the master. "Exalted persons like Lord iva and Lord Brahm could not properly describe the truth of the Supreme Personality of Godhead, Ka. May the Lord, who is always worshiped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us."*

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k ca aho prahldasya bhgya yena devo da; vaya tu manda-bhgy iti vidanta rjna praty ha yyam iti tribhi ity e. manuyasya dyamna-manuyasyaiva ligam kara-caradi-sanniveo yasya ta rpa r-vigraha; vastutay nopavaritam tadrpasyaiva para-brahmatvena kim ida vastv iti nirdeum akyatvt; yathokta sahasranma-stotre anirdeya-vapu iti. em eva padyn saptamnte 'pi parammodakatvt punar vttir dyate. sa yudhihiram. k-the commentary of rdhara Svm; ca-also; aho-Oh; prahldasya-of Prahlda Mahrja; bhgyam-good-fortune; yena-by which; deva-the Supreme Personality of Godhead; da-was seen; vayam-we; tu-on the other hand; manda-bhgy-unfortunate; iti-thus; vidantam-lamenting; rjnam-to the king; prati ha-replied; yyam iti tribhi-in these three verses which begin with the word "yyam"; iti-thus; esa-the commentary; manuyasya-of a human being; dyamna-appearing; manuyasya-like a human being; ligam-form; kra-hands; caraa-feet; di-and other parts of the body; sanniveatouching; yasya-of whom; tam-the; rpam-form; r-vigraha-form; vastutayfundamentally; upavaritam-described and perceived; para-brahmatvena-because of being the supreme spirit; kim-what; idam-this; vastu-substance; iti-thus; nirdeum-to describe; aakyatvat-because of inability; yath-as; uktam-said; sahasra-nma-stotre-in the Viusahasra-nma-stotra; anirdeya-which cannot be properly described; vapu-whose form; itithus; em-of these; eva-certainly; padynm-verses; saptama-ante-in the Seventh Canto of rmad-Bhgavatam; api-also; parama-transcendental; amodakatvt-because of bliss; puna-again; avtti-repetition; dyate-is seen; sa-spoken by Nrada Muni; yudhihiram-to Mahrja Yudhihira. rdhara Svm explains this verse inthe following way: "Nrada Muni spoke these three verses to Mahrja Yudhihira, who had lamented `Prahlda Mahrja is so fortunate because he directly saw the Personality of Godhead, and we are so unfortunate in comparison to him.'" We may also note in this verse that even though Lord Ka is described as "manuyaligam", which means appearing just like a human being," He is also vastutay nopavaritam", which means "Even Lord iva and Lord Brahm cannot properly describe Him." Because the Lord's form is spiritual, it cannot be completely described. This is also mentioned in the Viu-sahasra-nma-stotra, where the Lord is described as "anirdeyavapu", which means He whose form cannot be completely described." Nrada Muni and King Yudhihira were so pleased by this description of Lord Ka, that we find these same verses (7.10.48-50) repeated again at the end (7.15.15-17) of the Seventh Canto of rmadBhgavatam.

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Text 1 atra ca spaam deva-dattm im v svara-brahma-vibhitm mrcchayitv hari-kath gyamna carmy aham atra-here; ca-also; spaam-clearly; deva-the Supreme Personality of Godhead (r Ka); dattm-gifted by; imm-this; vm-a musical stringed instrument; svara-singing meter; brahma-transcendental; vibhitm-decorated with; mrcchayitv-vibrating; hari-kathmtranscendental message; gyamna-singing constantly; carmi-do move; aham-I. Although the Lord cannot be completely described, Nrada Muni glorifies Him as far as possible (rmad-Bhgavatam 1.6.33-34): "And thus I travel, constantly singing the transcendental message of the glories of the Lord, vibrating this instrument called a v, which is charged with transcendental sound and which was given to me by Lord Ka.* Text 2 pragyata sva-vryi trtha-pda priya-rav hta iva me ghra darana yti cetasi pragyata-thus singing; sva-vryi-own activities; trtha-pda-the Lord, whose lotus feet are the source of all virtues or holiness; priya-rav-pleasing to hear; hta-called for; iva-just like; me-to me; ghram-very soon; daranam-sight; yti-appears; cetasi-on the seat of the heart. "The Supreme Lord r Ka, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I began to chant His holy activities."*

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devh r-ka eva liga-pura upavibhge tenaiva svaya tasya v grhana hi prasiddham. atra yad-rpea v grhit, tad-rpeaiva ca cetasi darana svrasya labdham; devadattam iti ktopakraty smryamnatvena ta anusandhyaiva tad-ukte. r-nrada r-vedavysam. deva-Personality of Godhead; r-ka-r Ka; eva-certainly; liga-pure-in the Liga Pura; upavibhage-in a chapter; tena-by him; eva-certainly; svayam-directly; tasyaof Him; vin-of the vina; grahanam-acceptance; hi-certainly prasiddham-celebrated; atrahere; yat-rpea-by the form of whom; vin-the vina; grahita-taken; tat-of Him; rpea-by the form; eva-certainly; cetasi-in the heart; darnm-sight; svarasya-of sound; labdham-is attained; devadattam iti-given by the Personality of Godhead; kta-upakraty-with the assistance; smaryamnatvena-by the meditation; tam-Him; anusandhaya-for contact; evacertainly; tat-of him; ukte-from the statement; r-nrada-spoken by r Nrada; rvedavysam-to r Vedavysa. We may note that the word "deva" used in this verse refers to r Ka. This same account of Nrada's acceptance of a v from r Ka is also related in the Liga Pura. Lord Ka, who personally gave the v to Nrada, assumes the form of transcendental sound and appears in the heart of Nrada, who is engaged in continually remembering the Lord's glories, and chanting them accompanied by this musical instrument. Anuccheda 61 Text 1 ata etad evam eva vykhyeyam tvam tmantmnam avehy amogha-dk parasya pusa paramtmana kalm aja prajta jagata ivya tan mahnubhvbhyudayo 'dhigayatm ata-therefore; etat-this; evam-in this way; eva-certainly; vykhyeyam-may be explained; tvam-yourself; tman-by your own self; tmnam-the Supersoul; avehi-search out; amogha-dk-one who has perfect vision; parasya-of the Transcendence; pusa-the Personality of Godhead; paramtmana-of the Supreme Lord; kalm-plenary part; ajambirthless; prajtam-have taken birth; jagata-of the world; ivya-for the well-being; tatthat; mah-anubhva-of the Supreme Personality of Godhead r Ka; abhyudayapastimes; adhigaya-tm-describe most vididly. Vysa glorifies Nrada in the following words (rmad-Bhgavatam 1.5.21):

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"Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead r Ka more vividly."* Text 2 he amogha-dk tvam tman svayam tmnam svam parasya pusa kalm aa-bhtam avehi anusandhehi puna ca jagata ivya adhunaiva r-ka-rpea ya cjo 'pi prajtas tam avehi. tad etad dvaya jtv mahnubhvasya sarvvatrvatri-vndebhyo 'pi daritaprabhvasya tasya r-kasyaiva abhyudaya ll adhi adhikam gayatm nirpyatm. svayam varo 'pi bhavn nijjna-rp my na prakaayatv iti bhva. sa tam. he-O; amogha-dk-one who has perfect vision; tvam-yourself; tman-by your own self; svayam-personally; tmnam-the Supersoul; svam-personally; parasya-of the transcendence; pusa-the Personality of Godhead; kalm-plenary part; aa-bhtam-plenary part; avehisearch out; anusandhehi-search out; puna-again; ca-also; jagata-of the world; ivya-for the well-being; adhun-now; eva-certainly; r-ka-rpea-in the form of r Ka; yawho; ca-and; aja-unborn; api-although; prajta-born; tam-Him; avehi-search out; tatthat; etat-this; dvayam-two; jtv-having understood; mah-anubhvasya-if the Supreme Personality of Godhead, r Ka; sarva-all; avatra-incarnation; avatri-source of the incarnations; vndebhya-multitudes; api-although; darita-revealed; prabhvasyaopulence and power; tasya-of Him; r-kasya-r Ka; eva-certainly; abhyudaya-the word "abhyudaya"; ll-means "pastimes"; adhi-the word "adhi"; adhikam-means "greatly"; gayatm-the word "gayatm"; nirpyatm-means "describe"; svayampersonally; vara-Supreme Controller; api-although; bhavn-you are; nija-your own; ajna-rpam-form of ignorance; mym-known as the illusory potency my; na-not; prakaayatu-do manifest; iti-thus; bhva-the meaning; sa-Vedavyasa; tam-to Nrada Muni. In this verse the word "amogha dk" means One who has perfect vision", the word "tman" means "by your own self", and the phrase "tmnam parasya pusa kalm avehi" means "You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord." The phrase "jagata ivya" means "Although you are birthless you have appeared on this earth for the well-being of all people." The phrase "mahnubhvbhyudaya adhigayatm" means Please therefore, describe more vividly the pastimes of r Ka, the Supreme Personality of Godhead, who manifests all the powers and opulences of all the innumerable incarnations of Godhead." It is understood from this verse that Nrada Muni may be counted among the incarnations of the Supreme Lord, and for this reason Vysadeva is praying that Nrada withdraw the bewildering potency of the illusory energy my.

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Anuccheda 62 Text 1 ata eva pura-prdurbhvya r-vysa prati r-nradea caturvyhtmaka-r-kamantra evopadias tad upsakasya sarvottamatva ca; yath ata eva-therefore; pura-of the Pura; prdurbhvaya-for the manifestation; rvysam-prati-to Vysa; r-nradena-by Nrada; caturvyuha-tmak-consisting of the four primary Viu-expansions; r-ka-r Ka; mantra-mantra; eva-certainly; upadiainstructed; tat-of the Lord; upsakasya-of the worshiper; sarva-uttamatvam-superiority; caalso; yath-just as. In order to invoke the Lord's mercy, in the beginning of rmad-Bhgavatam, Nrada teaches Vysa a prayer to the four primary Viu-expansions. Nrada also explains the most exalted position of the devotees of the Lord (rmad-Bhgavatam 1.5.37-38): Text 2 o namo bhagavate tubhya vsudevya dhmahi pradyumnyniruddhya nama sakaraya ca o-the sign of chanting the transcendental glory of the Lord; nama-offering obeisances unto the Lord; bhagavate-unto the Personality of Godhead; tubhyam-unto You; vsudevyaunto the Lord, the son of Vasudeva; dhmahi-let us chant; pradyumnya, aniruddhya and sakaraya-all plenary expansions of Vsudeva; nama-respectful obeisances; ca-and. "Let us all chant the glories of Vsudeva along with His plenary expansions Pradyumna, Aniruddha and Sakaraa.* Text 3 iti mrty-abhidhnena mantra-mrtim amrtikam yajate yaja-purua sa samyag darana pumn. spaam. sa tam. iti-thus; mrti-representation; abhidhnena-in sound; mantra-mrtim-form representation of transcendental sound; amrtikam-the Lord, who has no material form; 238

yajate-worship; yaja-Viu; puruam-the Personality of Godhead; sa-he alone; samyakperfectly; darana-one who has seen; pumn-person; spaam-the meaning is clear; saNrada; tam-to Vysa. "Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viu, who has no material form."* Anuccheda 63 Text 1 atha r-brahmaa bhme suretara-vartha-vimardity klea-vyayya kalay sita-ka-kea jta kariyati jannupalakya-mrga karmi ctma-mahimopanibandhanni atha-now; r-brahmaa-the statement of Lord Brahm; bhme-of the entire world; sura-itara-other than godly persons; vartha-soldiers; vimardity-distressed by the burden; klea-miseries; vyayya-for the matter of diminishing; kalay-along with His plenary expansion; sita-ka-not only beautiful but also black; kea-with such hairs; jta-having appeared; kariyati-would act; jana-people in general; anupalakya-rarely to be seen; mrga-path; karmi-activities; ca-also; tma-mahim-glories of the Lord Himself; upanibandhanni-in relation to. Now let us consider the following statement of Lord Brahm (rmad-Bhgavatam 2.7.26): "When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is."* Text 2 asura-sen-nipity bhuva kleam apahartu paramtmano 'pi paratvj janair asmbhi anupalakya-mrga api prdurbhta san karmi ca kariyati. ko 'sau kalay aena sitaka-kea ya. yatra sita-ka-keau devair dv iti strntara-prasiddhi, so 'pi yasyena, sa eva bhagavn svayam ity artha. tad-avin-bhvatvt r-baladevasypi grahaa dyotitam. nanu purud api paro 'sau bhagavn katha bh-bhrvataraamtrrtha svayam avatariyatty akyha tmano mahimna parama-mdhur-sampada 239

upanibadhyante nija-bhaktair adhika varyante yeu tni karmi ca kariyati. yadyapi nijenaiva va nijecchbhsenaiva va bh-bhra-haraam at karam, tathpi nijacararavinda-jvtu-vndam nandayann eva ll-kdambinr nija-mdhur-varaya vitariyamo 'vatariyatty artha. asura-of the demons; sena-by the armies; nipity-troubled; bhuva-of the earth; kleam-suffering; apahartum-to remove; parama-tmana-the Supersoul; api-even; paratvt-because of being above; janai-by persons; asmbhi-by us; anupalakya-mrganot understandable; api-even; pradurbhta-manifest; san-being; karmai-activities; caalso; kariyati-will perform; ka-who?; asau-is this person; kalay-by the word "kalay"; aena-is meant "along with His plenary expansion"; sita-ka-keau-who both have beautiful black hair; yatra-where; sita-ka-keau-who both have beautiful black hair; devai-by the demigods; dau-seen; iti-thus; stra-antara-in other scriptures (such as Viu Pura and Mahbhrata); prasiddhi-fame; sa api-that same person; yasya-of whom; aena-by a plenary portion; sa eva-that same person; bhagavn-the Original Personality of Godhead; svayam-directly; iti-thus; artha-the meaning; tat-Him; avinabhvatvt-because of not appearing without; r-baladevasya-of Balarma; api-also; grahnm-acceptance; dyotitam-revealed; nanu-why is it then?; purut-to the Puruaavatras; api-even; para-superior; asau-this; bhagavn-Original Personality of Godhead; katham-how is it possible; bh-of the earth; bhara-the burden; avatraa-removal; matraonly; artham-for the purpose; svayam-personally; avatariyati-will incarnate; iti-thus; akya-doubting; ha-said; tmana-His own; mahimana-glories; parama-mdhursampada-very sweet; upanibadhyante-promised; nija-bhaktai-by His devotees; adhikamgreatly; varyante-described; yeu-among them; tnni-these; karmi-pastimes; ca-also; kariyati-will perform; yadi api-although; nija-aena-by His own plenary portion; v-or; nija-icch-bhsena-by a dim reflection of His desire; eva-certainly; v-or; bh-of the earth; bhra-the burden; haraam-removal; t-kram-is made insignificant; tath apinevertheless; nija-caraa-aravinda-jvtu-vndam-the devotees, for whom the Lord's lotus feet are more dear than life; nandayan-delighting; eva-certainly; ll-kadambin-many pastimes; nija-His own; mdhur-transcendental sweetness; varaya-for showering; vitariyamna-granting; avatariyati-will incarnate; iti-thus; artha-the meaning. In this verse Lord Brahm says: "The Supreme Personality of Godhead, who is superior to everyone, including even the all-pervading Supersoul, and who cannot be perfectly understood by me or by anyone else, will appear in this material world and perform many transcendental activities in order to lessen the burden of the earth." Lord Brahm also says: "The Lord, who has beautiful black hair, is accompanied by His plenary portion." That the demigods were able to see the Lord and His plenary portion, who both have beautiful black hair is confirmed in the verses from Viu Pura and Mahbhrata previously quoted. We may also note in this connection that the plenary portion" mentioned in this verse refers to Lord Balarma, the Supreme Lord's constant companion. In this connection someone may raise the following doubt: If r Ka is the Original Personality of Godhead, superior even to the purua-incarnations, then why does He descend to the material world to perform such an insignificant activity as the removal of the earth's burden? 240

To this I reply: Lord Ka does not appear in this world simply to lessen the earth's burden. The earth's burden may be removed by the Lord's plenary incarnation, or simply by the Lord's wishing it. He does not have to appear in this world to lessen the earth's burden. r Ka appears in this world in order to manifest His pastimes, with the devotees, which are full of transcendental sweetness. Lord Ka appears to delight the devotees for whom the Lord's lotus feet are more dear than life, and to shower His own transcendental sweetness in this world. Text 3 etad eva vyakt-ktam-"tokena jva-haraam ity dau. etat-this; eva-certainly; vyakt-ktam-is manifested; tokena jva-haraam iti dau-in rmad-Bhgavatam 2.7.27: tokena jva-haraa yad ulki-kys trai-msikasya ca pad akao 'pavtta yad rigatntara-gatena divi-spor v unmlana tv itarathrjunayor na bhvyam. Some of these transcendental pastimes are described in the following verse (rmadBhgavatam 2.7.27): "There is no doubt about Lord Ka's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Ptan when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself."* Text 4 itarath svaya sva-mdhur-sampat-prakaneccham antarea madhuratara tokdibhva dadhat tena ptandn jva-haradika karma na bhvya na sambhvanyam. tad-aa-tad-icchbhsdi-mtreaiva tat-siddhir iti vkyrtha. itarath-the word "itaratha"; svayam-means "personally peformed by Him"; sva-own; mdhur-of sweetness; sampat-opulence; prakaa-manifestation; icchm-desire; antareawithout; madhurataram-extremely sweet; toka-of a child; di-and other; bhvam-natures; dadhata-manifesting; tena-by Him; ptan-of Ptan; dnm-and others; jva-life; haraaremoving; dikam-beginning with; karma-actions; na-not; bhavyam-possible; na-not sambhvanyam-possible; tat-His; aa-plenary portion; tat-His; icch-desire; bhsa-dim

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reflection; di-beginning with; mtrea-by merely; eva-certainly; tat-His; siddhiperfection; iti-thus; vkya-of the statement; artha-the meaning. Lord Ka's plenary portion could have performed these actions, or the Lord could have performed them simply by wishing them to be done. He did not have to personally perform them. The charm of these pastimes lies in the fact that although these extraordinary activities cannot be performed by any ordinary person, the Lord performed them as a tiny child. If the Lord had not wished to charm and delight His devotees, He would not have personally performed such activities as a small child. This is the actual reason the Lord performed these pastimes. Text 5 tath ca tathya cvatras te ity dau tair eva vykhytam ki bh-bhra-haraa madicch-mtrea na bhavati. tatrha svnm iti iti. tath-furthermore; ca-also; tath ayam ca avatra te iti dau-in the verse (rmadBhgavatam 1.7.25: tathya cvatras te bhuvo bhra-jihray svn cnanya-bhvnm anudhynya csakt; tai-by rdhara Svm; eva-certainly; vykhytam-explained; kim-is it not?; bh-of the earth; bhra-burden; haraam-removal; mat-My; icch-by the desire; mtrea-simply; nanot; bhavati-will be; tatra-in this connection; ha-he said; svnm-the word "svanam"; itithus; thus the commentary. That Lord Ka incarnates for the devotees' benefit is confirmed by Arjuna in the following words (rmad-Bhgavatam 1.7.25): "O Lord Ka, You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You."* In commenting on this verse rdhara Svm says: "Lord Ka does not need to personally appear in this world to remove the earth's burden, for He can do that simply by wishing it to be done. The actual reason for the Lord's appearance is given in this verse: `You descend to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You.'"

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Text 6 jayati jana-nivsa ity atra ceccha-mtrea nirasana-samartho 'pi krrtha dorbhir adharmam asyann iti tad evam dibhi r-kasyaiva sarvdbhutat-varanbhiniveaprapaco brahmai spaa eva. jayati jana-nivsa iti-rmad-Bhgavatam 10.90.48: jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pura-vanitn vardhayan kma-devam; atra-here; ca-also; iccha-mtrea-simply by desiring; nirasana-to kill the demons; samartha-able; api-although; kr-artham-for performing pastimes; dorbhi-with His arms; adharmam-irreligiousity; asyan-routed; iti-thus; tat-therefore; evam-in this way; adibhih-beginning with; r-kasya-of r Ka; eva-certainly; sarva-adbhutat-great wonder; varana-description; abhinivea-attentive; prapaca-manifestation; brahmai-in Lord Brahm; spaa-the remainder of the verse is clear; eva-certainly. The following verse (10.90.48) may also be quoted as a summary of Lord Ka's pastimes: "Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and who is also known as Devak-nandana or Yaod-nandana, the son of Devak and Yaod. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious. By His presence He destroys all things inauspicious for all livinge entities, moving and inert. His blissful smiling face always increases the lusty desires of the gops of Vndvana. May He be all glorious and happy!"* We may note in this verse that although Lord Ka could have killed the demons simply by willing their death, He personally killed them with His own arms in the sporting spirit of His pastimes. We may also note that this verse was spoken by Lord Brahm, who was filled with devotion at hearing the narration of the Lord's astonishing pastimes. Text 7 astu tvat tad-bhri-bhgyam iha janma kim apy aavym ity di. r-brahm r-nradam. astu-let there be; tvat-in that way; tat bhri-bhgyam iha janma kim api aavym-rmadBhgavatam 10.14.34: tad-bhri-bhgyam iha janma kim apy aavym 243

yad gokule 'pi katamghri-rajo-'bhiekam yaj-jvita tu nikhila bhagavan mukundas tv adypi yat-pada-raja ruti-mgyam eva"; r-brahm-spoken by Brahm; r-nradam-to Nrada Muni. The following statement of Lord Brahm (rmad-Bhgavatam 10.14.34) confirms the extraordinary nature of Lord Ka's pastimes and intimate associates: "My dear Lord Ka, I am therefore not interested in material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be very glorious for me. But if I am not so fortunate to take birth within the forest of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full of Ka consciousness; they do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Ka."* Anuccheda 64 Text 1 eva catu-lok-vaktu r-bhagavato 'pi r-katvam eva; tath hi tat-prvastham vkyam dadara tatrkhila-stvat pati riya pati yaja-pati jagat-patim sunanda-nanda-prabalrhadibhi sva-pradgrai parisevita vibhum vykhy ca akhila-stvatm sarve atvatn ydava-vrm patim. evam-in this way; catu-lok-of the four most important verses of rmad-Bhgavatam (2.9.33-36); vaktu-of the speaker; r-bhagavata-of the Original Personality of Godhead; api-also; r-katvam-the state of being r Ka; eva-certainly; tath-in the same way; hi-certainly; tat-prvastham-situated previously; vkyam-statement; dadara-Brahm saw; tatra-there (in Vaikuhaloka); akhila-entire; stvatm-of the great devotees; patim-the Lord; riya-of the goddess of fortune; patim-the Lord; yaja-of sacrifice; patim-the Lord; jagat-of the universe; patim-the Lord; sunanda-Sunanda; nanda-Nanda; prabala-Prabala; arhaa-Arhaa; dibhi-by them; sva-prada-own associates; agrai-by the foremost; parisevitam-being served in transcendental love; vibhum-the great Almighty; vykhy-the commentary of rdhara Svm; ca-also; akhila-stvatm-the phrase "akhila-stvatm"; 244

sarvem-of all; stvatnm-of the Stvata dynasty; ydava-of the Yadu dynasty; vrm-of the heros; patim-the Lord. Before speaking to Brahm the four essential verses of rmad-Bhgavatam, Lord Ka revealed Himself as the Supreme Personality of Godhead. This is confirmed in the following verse (rmad-Bhgavatam 2.9.15): "Lord Brahm saw in the Vaikuha planets Lord Krsna, the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaa, His immediate associates in Dvrak."* In this verse the words "akhila-sat_tvat patim" mean the Lord of all the heroes in the Yadu dynasty." Text 2 riya patir yaja-pati praj-patir dhiy patir loka-patir dhar-pati patir gati cndhaka-vi-stvat prasdat me bhagavn sat pati ity etad-vkya-savditatvt. riya-all opulence; pati-the owner; yaja-of sacrifice; pati-the director; praj-patithe leader of all living entities; dhiym-of intelligence; pati-the master; loka-pati-the proprietor of all plenets; dhar-earth; pati-the supreme; pati-head; gati-destination; caalso; andhaka-one of the kings of the Yadu dynasty; vi-the first king of the Yadu dynasty; stvatm-the Yadus; prasdatm-be merciful; me-upon me; bhagavn-Lord r Ka; satm-of all devotees; pati-the Lord; iti-thus; etat-of this; vkya-of the statement; samvditatvt-because of corroborating. That r Ka, the master of the Yadu dynasty, is the Supreme Personality of Godhead is confirmed in the following verse spoken by ukadeva Gosvm (rmad-Bhgavatam 2.4.20): "May Lod r Ka, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the suprme all in all), be merciful upon me."* Text 3 245

pur may proktam ajya nbhye padme niaya mamdi-sarge jna para man-mahimvabhsa yat srayo bhgavata vadanti. iti ttye uddhava prati r-ka-vkynusrea ca. pur-in the days of yore; may-by Me; proktam-was said; ajya-unto Brahm; nbhyeout of the navel; padme-on the lotus; niaya-unto the one situated on; mama-My; disarge-in the beginning of creation; jnam-knowledge; param-sublime; mat-mahim-My transcendental glories; avabhsam-that which clarifies; yat-which; sraya-the great learned sages; bhgavatam-rmad-Bhgavatam; vadanti-do say; iti-thus; ttye-in the Third Canto of rmad-Bhgavatam; uddhavam prati-to Uddhava; r-ka-vkya-anusrea-in connection with the words of r Ka. Lord Ka personally revealed that He is the Supreme Personality of Godhead in the following words (rmad-Bhgavatam 3.4.13): "O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahm, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as rmad-Bhgavatam."* Text 4 yo brhmaa vidadhti prva yo vai vidys tasmai gapayati sma ka tam ha devam tma-buddhi-prakasam mumuknur vai araam amum vrajet. iti r-gopla-tpany-anusrea ca tasyaivopadenltva-ruteu. yah-who; brhmaa-to Brahm; vidadhti-gave; prva-previously; ya-who; vaicertainly; vidy-transcendental knowledge; tasmai-to him; gapayati sma-instructed; ka-Ka; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead; tma-buddhi-spiritual knowledge; prakasam-manifesting; mumuku-one who desires liberation; vai-certainly; araam-shelter; amum-this; vrajet-should go; iti-thus; rgopla-tpa-anusrea-by the statement of the Gopla-tpa Upaniad (1.29); ca-also; tasya-of Him; eva-certainly; upadetva-rute-described as the original teacher. In the following verse from the Gopla-tpan Upaniad (1.29), Lord Ka is described as the Supreme Personality of Godhead and the original teacher of Vedic knowledge:

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"It was Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic knowledge in the past. Those who aspire to become liberated surrender to Him, the Supreme Personality of Godhead who grants transcendental knowledge to His devotees." Text 5 tad u hovaca brhmaa asv anavaratam me dhyta stuta parrdhante so 'budhyata. gopa-veo me purastd virbabhva. iti r-gopla-tpany-anusreaiva kvacit kalpe rgopla-rpea sy-dv ittham eva brahmae darita-nija-rpatvt tad-dhmno mahvaikuhatvena sdhayiyamatvc ca. tat-then; u-certainly; ha-indeed; uvca-replied; brahmna-Brahm; asau-He; anavaratam-continually; me-by me; dhyta-remembered; stuta-glorified; parrdhante-at the conclusion of the parrdha; sa-He; abudhyata-became perceived; gopa-vea-in the form of a cowherd boy; me-me; purastt-in the presence; virbabhva-became manifested; tata-then; iti-thus; r-gopla-tpa-anusrena-in conformity with the Gopla-tpa Upaniad; kvacit-kalpe-during a certain kalpa; r-gopla-rpea-in the form of a cowherd boy; si-dau-in the beginning of creation; ittham-in this way; eva-certainly; brahmae-to Lord Brahm; darita-revealed; nija-own; rpatvt-because of the form; tat-His; dhmnaof the abode; mah-vaikuhatvena-as Mah-vaikuha; sdhayiyamnatvt-because of demonstrating; ca-also. At the beginning of a certain kalpa, Lord Ka revealed His original form as cowherd boy, and His original abode, the best of Vaikuha planets, to Lord Brahm. This is confirmed in the following verse from the Gopla-tpani Upaniad: "Brahm replied: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as r Ka, who appeared before me in the dress of a cowherd boy."* Text 6 tath ca brahma-sahitym tatra brahmbhavad bhya catur-ved catur-mukha tath-in the same way; ca-also; brahma-sahitym-in the Brahma-sahit; tatra-there; brahm-Brahm; abhavat-was born; bhya catu-ved-versed in the four Vedas; catumukha-four-faced.

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The spiritual practices followed by Lord Brahm, which enabled him to personally meet Lord Ka, are described in the following verses (22-26) of Brahma-sahit: "The divine lotus which springs from the navel-pit of Viu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahm versed in the four Vedas.** Text 7 sajto bhagavac-chakty tatkla kila codita siky mati cakre prva-saskra-saskta dadara kevalam dhvnta nnyat kim api sarvata sajta-born; bhagavat-of the Lord; akty-by the potency; tat-kla-at that time; kilacertainly; codita-impelled; siskym-in the matter of creation; matim-his mind; cakreplaced; prva-saskra-saskta-under the impulse of previous impressions; dadara-saw; kevalam-only; dhvantam-darkness; na-not; anyat-other; kim api-anything; sarvata-in every direction. "On coming out of the lotus, Brahm, being guided by the Divine potency, turned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.** Text 8 uvca puratas tasmai tasya divy sarasvat kma-kya govinda he gop-jana ity api vallabhya priy vahner mantra te dsyati priyam uvca-said; prata-in the presence; tasmai-to him; tasya-of him; divya-divine; sarasvat-Sarasvat; kma-kya govinda he gop-jana-iti api vallabhya priya vahne mantram-this mantra "klim kya govindya gopjana-vallabhya svh"; te-your; dsyatiwill grant; priyam-desire. "Then the goddess of learning, Sarasvat, the divine consort of the Supreme Lord, said this to Brahm, who saw nothing but gloom in all directions: O Brahm this mantra (kl kya govindya gopjana-vallabhya svh) will assuredly fulfill your heart's desire."**

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Text 9 tapas tva tapa etena tava siddhir bhaviyati tapa-austerity; tvam-you; tapa-should perform; etena-by this; tava-your; siddhifulfillment of desire; bhaviyati-will be; iti-di-in the passage thus beginning. "O Brahm, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.** Text 10 atha tepe sa sucira prnam govindam avyayam. atha-then; tepe-performed austerities; sa-he; suciram-for a long time; pram-satisfying; govindam-Lord Govinda; avyayam-the eternal Personality of Godhead. "Brahm, being desirous of satisfying Govinda, practiced the cultural acts for Ka in Goloka."** Text 11 sunanda-nanda-prabalrhadibhi ity atra tu dvraky prkayvasare ruta-sunandananddi-shacaryea prabaldayo 'pi jey. sunanda-nanda-prabalrhandibhi iti-rmad-Bhgavatam 2.9.14-(this verse is quoted in full on page 355 of the present book); atra-here; dvrakym-at Dvrak; prakaya-having manifested; avasre-for a time; ruta-with ruta; sunanda-Sunanda; nanda-Nanda; di-and others; shacaryea-as servants and companions; prabala-Prabala; daya-and others; apialso; jey-should be understood. After performing austerities, Lord Brahm was able to see Ka as He appears in the spiritual realm of Dvrak. This is described in the following verse (rmad-Bhgavatam 2.9.14): "Lord Brahm then saw in the Vaikuha planets Lord Ka, the Personality of Godhead who is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhaa, His immediate associates in Dvrak."*

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Text 12 yathokta prathame sunanda-nanda-ray ye cnye stvatarabh iti. yath-just as; uktam-the description; prathame-in the First Canto of rmad-Bhgavatam; sunanda-nanda-ray ye ca anye stvata-abh iti-rmad-Bhgavatam 1.14.32: sunanda-nanda-iray ye canye stvatarabh. The associates of Lord Ka seen by Brahm at the beginning of the creation are directly mentioned in the description of the Lord's Dvrak-ll, confirming that Brahm actually saw the Lord Ka in the Dvrak portion of the spiritual world. The following verse (rmadBhgavatam 1.14.32) confirms this: "Sunanda, Nanda, and others are the constant servants of Lord Ka at Dvrak."* Text 13 ki bahun, nnvatrvatriv api satsu mah-pura-prrambha eva r-aunakdn tad eka-ttparyam idam. atra prva smnyato 'smbhir eknta-reyastvena sarva-strasratventma-sukha-prasda-hetutvena ca yat pa tad etad evsmka bhti. yat rkasya ll-varanam ity abhipretyhu kim bahun-what is the need of further explanation?; nn-of various; avatraincarnations of Godhead; avatriu-of the source of incarnation; api-also; satsu-eternal; mah-pura-of the rmad-Bhgavatam; prrambhe-in the beginning (the Third Chapter of the First Canto); eva-certainly; r-aunaka-dnm-of r aunaka i and the other sages assembled at the forest of Naimiraya; tat-that; eka-sole; ttparyam-meaning; idam-this; atra-here; prvam-before; samnyata-in a general way; asmbhi-by us; ekntasreyastvena-as the supreme benediction; sarva-of all; stra-the Vedic literatures; sratvenaas the essence; tm-of the spirit soul; sukha-happiness; prasda-mercy; hetutvena-as the cause; ca-also; yat-which; pam-inquired; tat-that; etat-this; eva-certainly; asmkam-of us; bhti-is manifested; yat-which; r-kasya-of r Ka; ll-of the pastimes; varanam-description; iti-thus; abhipretya-intending; hu-said. What need is there to present more evidence that r Ka is the Original Form of the Personality of Godhead? In the First Canto, Third Chapter of rmad-Bhgavatam this has been clearly explained to aunaka i and the sages assembled at Naimiraya. In the beginning of the Bhgavatam r Ka has been described as the essence of all the Vedic literatures, and the merciful source of all spiritual happiness and benediction. Because

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aunaka i desired to hear about Ka's transcendental pastimes, he asked the following question of Sta Gosvm (rmad-Bhgavatam 1.1.12): Text 14 sta jnsi bhadra te bhagavn stvat pati devaky vasudevasya jto yasya cikray sta-O Sta Gosvm; jnsi-you know; bhadram te-all blessings upon you; bhagavn-the Personality of Godhead; stvatm-of the pure devotees; pati-the protector; devakym-in the womb of Devak; vasudevasya-by Vasudeva; jta-born of; yasya-for the purpose of; cikray-executing. "All blessings upon you, O Sta Gosvm. You know for what purpose the Personality of Godhead appeared in the womb of Devak as the son of Vasudeva."* Text 15 bhadra te iti r-ka-ll-prana-sahodarautsukyenr-vda. bhagavn svayam avatr sampraivarydi-yukta; stvatm stvatnm pati nua-bhva ra; ydavnm ity artha. jta jagad-dyo babhva. bhadram te iti-the words "bhadram te"; r-ka-of r Ka; ll-of the pastimes; prana-questions; sahodara-produced at the same time; autukyena-with eagerness; sivda-words of benediction; bhagavn-the word "bhagavn"; svayam-personally; avatrithe source of all incrnations of Godhead; sampra-aivarya-di-yukte-full of all powers and opulences; stvatm-the word stvatm"; stvatnm-means "of the Stvata dynasty; pati-the Lord; nuda-bhava ara-poetic license; ydavnm-of the Yadu dynasty; iti-thus; artha-the meaning; jta-the word "jta"; jagat-dya-means "visible to the residents of the material universe; babhva-became. In this verse the words "bhadra te" (all blessings upon you) indicate that the sages of Naimiraya, who were very eager to inquire about r Ka's pastimes, offered blessing to Sta Gosvm with these words. The word bhagavn" indicates the Original Personality of Godhead, who is full of all powers and opulences, and who is the original source of all incarnations of Godhead. The phrase stvat pati" means "the Lord of the Yadu dynasty". The unusual grammatical form here is a use of poetic license (ra). The word "jta means "became visible to the residents of the material universe."

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Anuccheda 65 Text 1 tan na uramnm arhasy agnuvaritum yasyvatro bhtn kemya ca bhavya ca tat-those; na-unto us; uramnm-those who are endeavoring for; arhasi-ought to do it; aga-O Sta Gosvm; anuvaritum-to explain by following in the footsteps of previous cryas; yasya-whose; avatra-incarnation; bhtnm-of the living beings; kemya-for good; ca-and; bhavya-upliftment; ca-and. aunaka i continued (rmad-Bhgavatam 1.1.13): "O Sta Gosvm, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [cryas], for one is uplifted both by speaking them and by hearing them."* Text 2 k ca aga he sta. tan no nuvarayitam arhasi. smnyatas tvad yasyvatra-mtram kemya planya bhavya samddhaye ca iti. k-in the commentary of rdhara Svm; ca-also; aga-the word "aga"; he sta-means "O Sta Gosvm"; tat na anuvarayitum arhasi-this phrase; samnyata-in a general way; tvat-to that extent; yasya-whose; avatra-incarnation; mtram-only; kemya-the word "kemya"; planya-means "for protection"; bhavya-the word "bhavya"; samddhayemeans "for the upliftment; ca-also; iti-thus. rdhara Svm explains this verse in his commentary: "In this verse the word `aga' means `O Sta Gosvm'. The phrase `tan no 'nuvarayitum arhasi' means `please explain them in a general way', and the phrase `yasyvatra' means `only with the relation to the Lord and His incarnations'. The word `kemya' means `for the good', and the word `bhavya' means `for the upliftment'." Anuccheda 66 Text 1 tat-prabhvam anuvarayantas tad-yaa-ravaautsukyam vikurvanti.

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tat-the Lord's; prabhvam-power and opulence; anuvarayanta-describing; tat-His; yaa-glory; ravaa-to hear; autsukyam-eagerness; avikurvanti-manifest. The sages at Naimiraya began to describe the power and opulence of the Supreme Personality of Godhead, for they were very eager to hear His glories. In this connection they said (rmad-Bhgavatam 1.1.14): Text 2 panna sasti ghor yan-nma vivao gan tata sadyo vimucyeta yad bibheti svaya bhayam panna-being entangled; sastim-in the hurdle of birth and death; ghorm-too complicated; yat-what; nma-the absolute name; vivaa-unconsciously; gan-chanting; tata-from that; sadya-at once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself. "Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Ka, which is feared by fear personified."* Text 3 vivaa api vieea pardhna sann api yasya r-kasya nma, tasya sarvvatritvd avatra-nmnm api. tatraiva paryavasnt. ata eva skt r-kd api tan-nma-pravtti prakrntarea ryate r-viu-pure. tatra tv akhilnm eva bhagavan-nmn krany abhavann iti. hi tadya gadyam. tad ida ca vsudeva-dmodara-govinda-keavdi-nmavaj jeyam. tata saste. tatra hetu yat yato nmna; bhayam api svaya bibheti". vivaa-the word "vivaa"; api-even though; vieea-specifically; para-adhnaattached to other things; san-being; api-although; yasya-of whom; r-kasya-of r Ka; nma-the holy name; tasya-of Him; sarva-avatritvt-because of being the source of all incarnations of Godhead; avatra-of the incarnations; nmnm-of the names; api-also; tatra-there; eva-certainly; paryavasnt-ata eva-therefore; skt-directly; r-kt-from r Ka; api-also; tat-His; nma-name; pravtti-chanting; prakara-antarea-in another way; ryate-is heard; r-viu-pure-in the Viu Pura; tatra-there; tu-also; akhilnm-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; nmnmof the names; karani-causes; abhavan-became; iti-thus; hi-certainly; tadyam-of the Viu Pura; gadyam-prose passage; tat-therefore; idam-this; ca-also; vsudeva-Vsudeva; dmodara-Dmodara; govinda-Govinda; keava-Keava; nmavat-with the names; jeyamshould be known; tata-the word "tata"; samse-means "from the cycle of birth and 253

death; tatra-in this connection; hetu-the cause; yat-the word "yat"; yata nmna-means "which holy name"; bhayam-fear; svayam-personified; bibheti-fears. In this verse the word "vivaa" means even though absorbed in thinking of other things". Because r Ka is the origin of all the incarnations of Godhead, all the holy names of God actually refer to Him. This is confirmed in the Viu Pura, which states: "Lord Ka is the origin of all the holy names of God." For this reason, all the Lord's holy names, such as Vsudeva, Dmodara, Govinda, Keava, and all other names of the Lord should be understood as names of r Ka. In this verse the word "tata" means "from the cycle of birth and death." The chanter of Lord Ka's holy name becomes free from the complicated meshes of birth and death because even fear personified fears the holy name of the Lord. Anuccheda 67 Text 1 ki ca yat-pda-saray sta munaya praamyan sadya punanty upasp svardhuny-po 'nusevay ki ca-furthermore; yat-whose; pda-lotus feet; saray-those who have taken shelter of; sta-O Sta Gosvm; munaya-great sages; praamyan-absorbed in devotion to the Supreme; sadya-at once; punanti-sanctify; upasp-simply by association; svardhun-of the sacred Ganges; pa-water; anusevay-bringing into use. aunaka i continued (rmad-Bhgavatam 1.1.15): "O Sta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use."* Text 2 yasya r-kasya-pdau sarayau yem, ata eva praamyan, amo bhagavan-nihbuddhit, amo man-nihat buddhe iti svaya r-bhagavad-vkyt, sa eva praka ama praama skt pra-bhagavat-r-ka-sambandhitvt, praama evyana vartma rayo v ye te r-ka-ll-raska-citta munaya r-ukadevdaya, upasp 254

sannidhi-mtrea sevit sadya punanti savsana-ppebhya odhayanti. svardhun gag tasy pa tu. yasya-of whom; r-kasya-of r Ka; pdau-two lotus feet; sarayau yem-those who have taken shelter; ata eva-therefore; praamyan-absorbed in devotion to the Supreme; sama-equipoised; bhagavat-towards the Supreme Personality of Godhead; nih-buddhit-fixed concentration; sama-equipoised; mat-towards Me; nihat buddhe-fixed concentration; iti-thus; svayam-directly; r-bhagavat-of the Supreme Personality of Godhead; vkyt-from the statement; sa-He; eva-certainly; prakaelevated; ama-equipoised; praama-devoted to the Lord; skt-directly; prabhagavat-the Original Personality of Godhead; r-ka-r Ka; sambandhitvt-because of contact; praama-devoted; eva-certainly; ayanam-abode; vartma-path; raya-shelter; v-or; yem-of whom; te-they; r-ka-of r Ka; ll-of the pastimes; rasa-by the nectar; ka-attracted; citta-minds; munaya-sages; r-sukadeva-daya-ukadeva Gosvm and others; upaspa-touched; sannidhi-mtrea-simply by nearness; sevitaserved; sadya-at once; punanti-sanctify; savsana-ppebhya-from the sins of material contamination; odhayanti-purify; svardhun-the word "svardhun"; gag-means "the Ganges river"; tasy-of that; pa-the water; tu-also. In this verse the word "yat" means "of r Ka" and the word "pda-saray" means they who have taken shelter of the lotus feet". The word "praamyan" means "they whose minds are fixed on the Supreme Lord". That one should continually meditate on Lord Ka is confirmed in the rmad-Bhgavatam (11.19.36) by the Lord Himself, who says: "Always fix your consciousness upon Me." Because ukadeva Gosvm and the other great sages at Naimiraya had fully taken shelter of Lord Ka and were greatly attracted to hearing Lord Ka's pastimes, simply by a little direct service to them, one may become immediately purified from all the sinful contamination of material existence. We may also note that the word "svardhun-pa" in this verse means "the water of the Ganges." The Ganges river is actually an incarnation of Lord Ka. This is confirmed in the following verse from the Vedic literatures: Text 3 yo 'sau nirajano devas cit-svarp janrdana sa eva drava-rpea gagmbho ntra saaya. ya-who; asau-He; nirajana-free from all material contact; deva-the Supreme Personality of Godhead; cit-svarp-who possesses a spiritual form; janrdana-Janrdana; sa-He; eva-certainly; drava-rpea-in the form of water; gag-of the Ganges river; ambha-the water; na-not; atra-in this connection; saaya-doubt. 255

"The Supreme Personality of Godhead, Lord Janrdana, whose form is completely spiritual and who is always free from material contact, personally appears in the form of the water of the Ganges river. Of this there is no doubt." Text 4 iti svaya tathvidha-rp api, skc chr-vmanadeva-caran nist api, anusevay skt sevbhysenaiva tath odhayanti, na sannidhi-mtrea sevay. skt sevay api na sadya iti tasy api r-kritnm utkart tasyotkara. evam eva tatas tad yaaso 'py dhikya varyate trtha cakre npona yad ajani yaduu sva-sarit-pda-aucam. iti-thus; svayam-personally; tath-vidha-in this way; rpa-in the form; api-although; skt-directly; r-vmanadeva-of Lord Vmanadeva; carat-from the lotus feet; nihstaflowing; api-although; anusevay-by service; skt-directly; seva-abhysena-by continual service; eva-certainly; tath-in that way; odhayanti-purifies; na-not; sannidhi-by contact; mtrea-only; sevay-by service; skt-directly; sevay-by service; api-although; na-not; sadya-immediately; iti-thus; tasy-of that service; api-even; r-ka-ritnm-of those who have taken shelter of Lord Ka; utkart-excellence; tasya-of that; utkaraexcellence; evam-in the same way; eva-certainly; tata-therefore; tat-of them; yaasa-of the same; api-even; dhikyam-superiority; varyate-is described; trtham-sacred place; cakre-made; npa-O king; nam-insignificant; yat-which; ajni-was manifested; yaduuamong the members of the Yadu dynasty; sva-sarit-of the Ganges river; pda-feet; aucamwashed. Even though the Ganges river is personally the form of the Supreme Personality of Godhead, and even though it flows from the lotus foot of the Supreme Lord Vmanadeva, one must repeatedly bathe in it's waters in order to become purified. However if one once contacts a pure devotee who has taken complete shelter of Lord Ka, one becomes immediately purified. The pure devotees of the Lord are therefore more glorious even than the Ganges river. This superexcellent quality of the devotees is described in the following verse from rmad-Bhgavatam (10.90.47): "O king, because of Lord Ka's intimate association with the Yadu dynasty, the whole family not only became very famous, but also became more effective in purifying others than the water of the Ganges."* Text 5 k ca ita prva sva-sarid eva sarvato 'dhika trtham ity st, idn tu yaduu yad ajni jta trtha r-ka-krti-rpam etat sva-sarit-rpam pda-aucam trtham nam alpa cakre ity e.

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k-rdhara Svm's commentary; ca-also; ita-from this; prvam-previously; svasarit-the Ganges river; eva-certainly; sarvata-of all; adhikam-the best; trtham-sacred place; iti-thus; st-was; idnm-now; tu-however; yaduu yat ajni-what was manifested among the members of the Yadu dynasty; jtam-manifested; trtham-sacred place; r-kaof r Ka; krti-the glories; rpam-consisting of; etat-that; sva-sarit-the Ganges; rpam-in the form of; pda-aucam-water used to wash the feet; trtham-sacred place; nam-the word "nam"; alpam-means "insignificant"; cakre-made; iti-thus; e-the commentary. rdhara Svm comments on this verse: "Although formerly the Ganges river was considered the foremost of all holy places, the holy place of the glorification of r Ka which has now appeared in the Yadu dynasty makes the Ganges appear insignificant." Anuccheda 68 etasya daama-skandha-padyasyaiva savdit vyanakti ko v bhagavatas tasya puya-lokeya-karmaa uddhi-kmo na uyd yaa kali-malpaham. uddhi-kmo 'pi. yata kali-yugasypi malpaham. yasmd eva tasmt. etasya-of this; daama-skandha-padyasya-of the verses of the Tenth Canto; eva-certainly; samvditam-commentary; vyanakti-reveals; ka-who; v-rather; bhagavata-of the Lord; tasya-His; puya-virtuous; loka-ya-worshipable by prayers; karmaa-deeds; uddhikma-desiring deliverance from all sins; na-not; uyt-does hear; yaa-glories; kali-of the age of quarrel; mala-apaham-the agent for sanctification; uddhi-kma-desiring deliverance from all sins; api-also; yata-because; kali-yugasya-of the kali-yuga; malapaham-the agent of sanctification. aunaka i's next statement (rmad-Bhgavatam 1.1.16) may be taken as an explanation of the rmad-Bhgavatam's Tenth Canto: "Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?"*

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Anuccheda 69 Text 1 tasya karmy udri parigtni sribhi brhi na raddadhnn llay dadhata kal tasya-His; karmi-transcendental acts; udri-magnanimous; parigtni-broadcast; sribhi-by the great souls; brhi-please speak; na-unto us; raddadhnnm-ready to receive with respect; llay-pastimes; dadhata-advented; kal-incarnations. aunaka i further explains (rmad-Bhgavatam 1.1.17): "Lord Ka's transcendental acts are magnificent and gracious, and great learned sages like Nrada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations."* Text 2 udri paramnanda-dti janmdni. svaya pariprasya llay any api kal purudi-laka dadhata; tat-tad-an apy dya tasyvatrasya sata ity artha. udri-generous; parama-transcendental; nanda-bliss; dti-giving; janma-dnibeginning with His birth; svayam-personally; pariprasya-perfect and complete; llaypastimes; anya-other; api-and; kal-incarnations; purua-the purua-avatras; dibeginning with; laka-consisting of; dadhata-advented; tat-tat-an-various incarnations; api-also; dya-accepting; tasya-of Him; avatrasya-incarnated; sata-of the Absolute Truth; iti-thus; artha-the meaning. In this verse the Lord's pastimes are described as "udra" (gracious) because, from the very beginning of the Lord's appearance in this world, His pastimes give transcendental bliss to the devotees. This verse explains that although Lord Ka is the perfect and complete Original Personality of Godhead, He performs pastimes in the forms of the purua-avatras and other incarnations also. Anuccheda 70 Text 1 athkhyhi harer dhmann avatra-kath ubh 258

ll vidadhata svairam varasytma-myay atha-therefore; khyhi-describe; hare-of the Lord; dhman-O sagacious one; avatraincarnations; kath-narratives; ubh-auspicious; ll-adventures; vidadhata-performed; svairam-pastimes; varasya-of the supreme controller; tma-personal; myay-energies. The sages continue (rmad-Bhgavatam 1.1.18): "O wise Sta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the suprme controller, are performed by His internal powers."* Text 2 r-kasya tvat mukhyatvena kathaya. atha tad-anantaram anuagikatayaivety artha. hare r-kasya; prakaraa-balt avatr puruvatar gnvatr llvatr ca, te kath; ll sy-di-karma-rp bh-bhra-haradi-rp ca. autsukyena punar api taccaritny eva rotum icchantas tatrtmanas tpty-abhvam vedayanti. r-kasya-of Lord Ka; tvat-to that extent; mukhyatvena-principally; kathaya-please narrate; atha-therefore; tat-anantaram-afterwards; anusagkatay-in relation to Him; evacertainly; iti-thus; artha-the meaning; hare-of Lord Hari; r-kasya-of r Ka; prakaraa-balt-because of the description; avatr-incarnations; purua-avatr-puruaincarnations; gua-avatr-incarnations who control the modes of material nature; llavtr-pastimes-incarnations; ca-also; tem-of them; kath-narratives; ll-adventures; si-creation of the material world; di-beginning with; karma-activities; rpa-consisting of; bh-of the earth; bhra-the burden; haraa-removing; ai-beginning with; rpconsisting of; ca-also; autsukyena-with eagerness to hear; puna-again; api-also; tat-His; caritni-activities; eva-certainly; rotum-to hear; icchanta-desiring; tatra-there; tmanaof the self; tpti-satisfaction; abhvam-lack; vedayanti-appeal. In this verse the word "atha" may be interpreted to mean "afterwards". In this way the verse means: "First describe to us the pastimes of Lord Ka, the Original Personality of Godhead. After He has been completely described, you may describe the pastimes of His many incarnations." In this verse the word "avatr" refers to the purua-avatras, guaavatras (the controllers of the modes of material nature), and ll-avatras (pastimeincarnations). The pastimes of the Lord include His creation of the material universes, the removal of the earth's burden, and many other pastimes as well. Very eager to hear the glories of the Lord, the sages of Naimiraya appeal to Sta Gosvm, explaining that their desire to hear about the Lord is still unsatisfied. They said (rmad-Bhgavatam 1.1.19): Anuccheda 71 259

Text 1 vaya tu na vitpyma uttama-loka-vikrame yac-chvat rasa-jn svdu svdu pade pade vayam-we; tu-but; na-not; vitpyma-shall be at rest; uttama-loka-the Personality of Godhead, who is glorified by transcendental prayers; vikrame-adventures; yat-which; vatm-by continuous hearing; rasa-jnm-those who are conversant with; svdarelishing; svdu-palatable; pade pade-at every step. "We never tire of hearing the transcendental pastimes of the Personaltiy of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment."* Text 2 yoga-yogdiu tpta sma; bhagavad-vikrama-mtre tu na tpyma eva. tatrpi trtha cakre nponam ity dy ukta-lakaasya sarvato 'py uttama-lokasya r-kasya vikrame vieea na tpyma, alam iti na manymahe. tatra hetu yad-vikramaa vatm yad v, anye tu tpyantu nma, vaya tu neti tu-abdasynvaya. yoga-yoga-diu-beginning with yoga; tpta-pleased; sma-we are; bhagavad-vikramamtre-in the power of the Lord; tu-indeed; na-not; tpyma-we are satisfied; eva-indeed; tatrpi-there; trtha-holy place; cakre-creates; npnm-of kings; iti-thus; dy-beginning; ukta-said; lakaasya-of the characteristics; sarvata-all; api-even; uttama-lokasya-of the Lord who is glorified in beautiful poetry; r-kasya-of Lord Ka; vikrame-in the prowess; vieea-specifically; na-not; tpyma-we are satisfied; alam-sufficiently; itithus; na-not; manymahe-we consider; tatra-there; hetu-reason; yad-of whom; vikramaa-prowess; vatm-we would hear; yad-which; v-or; anye-others; tu-indeed; tpyantu-may be satisfied; nma-indeed; vayam-we; tu-indeed; na-not; iti-thus; tu-tu; abdasya-of the word; anvaya-the meanings of the words. In this verse the sages of Naimiraya say: "We have become tired of hearing about the various yoga systems, but we do not become tired by hearing about the transcendental pastimes of the Supreme Personality of Godhead." This is confirmed in the following verse from rmad-Bhgavatam (10.90.47): "By continually glorifying Lord Ka, the Yadu dynasty became more effective in purifying others than the water of the Ganges."* 260

For this reason the sages say: "We never tire of hearing the transcendental pastimes of r Ka, who is glorified by hymns and prayers."* In other words, they never thought that they had heard enough about Lord Ka. They said: "But (tu) we never become tired of hearing about the Lord." The word "tu" (but) is used in this context. Anuccheda 72 Text 1 ktavn kila karmi saha rmea keava atimartyni bhagavn gha kapaa-mnua ktavn-done by; kila-what; karmi-acts; saha-along with; rmea-Balarma; keavar Ka; atimartyni-superhuman; bhagavn-the Personality of Godhead; gha-masked as; kapaa-apparently; mnua-human being. The sages continued (rmad-Bhgavatam 1.1.20): "Lord r Ka, the Personality of Godhead, along with Balarma, played like a human being, and so masked He performed many superhuman acts."* Text 2 k ca ata r-ka-caritni kathayety ayenhu ktavn iti. ati-martyni martyn atikrntni govardhanoddharadni, manuyesv asambhvitnty artha. ity e. k-rdhara Svm's commentary; ca-also; ata-therefore; r-ka-of r Ka; caritni-the pastimes; kathaya-please describe; iti-thus; ayena-with the intention; huthey said; ktavn iti-this verse which begins with the word "ktavn"; ati-martynisuperhuman; martyn-human powers; ati-krntni-surpassing; govardhana-of Govardhana Hill; uddharaa-the lifting; adini-beginning with; manuyeu-among human beings; asambhvitni-impossible to be performed; iti-thus; artha-the meaning; iti-thus; e-the commentary. rdhara Svm explains this verse in his commentary:

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"The sages of Naimiraya spoke this verse to encourage Sta Gosvm to describe the transcendental pastimes of Lord Ka. The word `ati-martyni' in this verse means `superhuman acts, such as the lifting of Govardhana Hill, which can never be performed by ordinary human beings.'" Text 3 nanu katha mnua sann ati-martyni ktavn. tatrhu kapaa-mnua prthiva-dehaviea eva mnua-abda pratta, tasmt kapaenaivsau tath bhtty artha; vastutas tu narkter eva para-brahmatvensaty api prasiddha-mnuatve narkti-nara-lltvena labdham aprasiddha-mnuatvam asty eva. tat punar aivarya-vyaghtkatvn na pratykhyyata iti bhva. nanu-someone may object; katham-how is it possible?; mnua-human; san-being; atimartyni-superhuman acts; ktavn-performed; tatra-in this connection; hu-they said; kapaa-apparently; mnua-a human being; prthiva-material; deha-body; vieaspecific; eva-certainly; mnua-abda-the word "mnua"; pratta-celebrated; tasmttherefore; kapaena-deceptively; eva-certainly; asau-He; tath-in the same way; bhti-is manifested; iti-thus; artha-the meaning; vastuta-actually; tu-but; nara-of a human being; kte-of the form; eva-certainly; para-brahmatvena-as the Supreme Personality of Godhead; asati-in the material world; api-even; prasiddha-famous; mnuatve-the status of a human being; nara-of a human being; kti-in the form; nara-of a human being; lltvena-with the pastimes; labdham-attained; aprasiddha-incomplete; mnuatvam-human nature; asti-there is; eva-certainly; tat-that; puna-again; aivarya-of transcendental power and opulences; vyaghtkatvt-because of obstructing; na-not; pratykhyyata-denied; iti-thus; bhvathe meaning. Considering that someone may raise the objection If Ka is an ordinary human being, how was it possible for him to perform remarkable superhuman acts?", the sages of Naimiraya specifically used the words "kapaa-mnua (disguised as a human being)". Lord Ka is the Supreme Spirit, and His form is eternal and full of knowledge and bliss. He never accepts a material body. Therefore He simply appeared to be a human being with a body made of the five gross material elements. He did not always appear or act like a human being, however, for at certain times He would display His divine powers and opulences. Text 4 ata eva syamantaka-harae purua prkta matv ity anena jmbavato 'nyathjnavyajakena vkyena tasya prktatva niidhya puruatva sthpyate.

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ata eva-therefore; syamantaka-harae-in the story of the taking of the Syamantaka jewel; puruam prkta matv iti anena-in rmad-Bhgavatam 10.56.22: "sa vai bhagavat tena yuyudhe svmintman purua prkta matv kupito nnubhva-vit"; jambavata-of Jambavn; anyath-otherwise; jna-conception; vyajakena-by the sign; vkyena-by speech; tasya-His; prktatvam-humanity; niidhya-rejecting; puruatvam-divinity; sthpyate-in established. This is described in the story of the Syamantaka jewel recorded in the rmad-Bhgavatam. When he first met Lord Ka, "Jmbavn thought the Lord to be an ordinary human being" (rmad-Bhgavatam 10.56.22). When Jmbavn saw the Lord's superhuman prowess, however, he understood that Lord Ka was not an ordinary human being, but the Supreme Person. Jmbavn explained this in the many prayers he spoke to the Lord. Text 5 eva my-manuyasya vadasva vidvn ity div api jeyam. yasmt kapaa-manua tasmd eva gha svatas tu tad-rpatayaiva bhagavn iti. r-aunaka. evam-in the same way; my-manuyasya-of the Lord, who appeared as an ordinary human being by His own potency; vadasva-kindly describe; vidvan-O learned speaker (ukadeva Gosvm); iti-thus; diu-in the passage beginning; api-also; jeyam-may be known; yasmt-because; kapaa-manua-disguised as a human being; tasmt-therefore; gha-hidden; svata-personality; tu-also; tat-His; rpatay-by His transcendental form; bhagavn-the Original Personality of Godhead; iti-thus; r-aunaka-spoken by aunaka i. That Ka appears as an ordinary human being is also described in the following words spoken by Mahrja Parkit to ukadeva Gosvm (rmad-Bhgavatam 10.1.7): "O learned ukadeva Gosvm, please describe to us the transcendental characteristics of Lord Ka, the Supreme Personality of Godhead, who appeared as an ordinary human being by His own potency."* This is the actual meaning of the words "kapaa-manua" and "gha" in this verse (rmad-Bhgavatam 1.1.20). Anuccheda 73 Text 1 atha r-stasypi iti samprana sahra ity dy antaram nryaa namasktya ity dy ante puram upakramyaivha munaya sdhu po 'ha bhavadbhir loka-magalam yat kta ka-samprano 263

yentm suprasdati atha-now; r-stasya-of r Sta Gosvm; api-also; iti samprana samha iti di antaram nryaam namasktya iti di ante puram upakramya-rmad-Bhgavatam 1.2.1-4: vysa uvca iti samprana-saho vipr raumaharai pratipjya vacas te pravaktum upacakrame sta uvca ya pravrajantam anupetam apeta-ktya dvaipyano viraha-ktara juhva putreti tan-mayatay taravo 'bhinedus ta sarva-bhta-hdaya munim nato 'smi ya svnubhvam akhila-ruti-sram ekam adhytma-dpam atititrat tamo 'ndham sasri karuayha pura-guhya ta vysa-snum upaymi guru munnm nryaa namasktya nara caiva narottamam dev sarasvat vysa tato jayam udrayet; " eva-certainly; ha-said; munaya-O sages; sdhu-this is relevant; pa-questioned; aham-myself; bhavadbhi-by all of you; loka-the world; magalam-welfare; yat-because; kta-made; ka-the Personality of Godhead; samprana-relevant question; yena-by which; tm-self; suprasdati-completely pleased. After these questions were spoken by the sages of Naimiraya, rla Sta Gosvm glorified ukadeva Gosvm in the following words (rmad-Bhgavatam 1.2.1-5): "Ugrarav [Sta Gosvm], the son of Romaharaa, being fully satisfied by the perfect questions of the brhmaas, thanked them and thus attempted to reply.* "rla Sta Gosvm said: Let me offer my respectful obeisances unto that great sage [ukadeva Gosvm] who can enter the hearts of all. When he went away to take up the renounced order of life [sannysa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vysadeva, fearing separation from him, cried out, `O my son!' Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.* "Let me offer my respectful obeisances unto him [Sta], the spiritual master of all sages, the son of Vysadeva, who, out of his great compassion for those gross materialists who 264

struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.* "Before reciting this rmad-Bhgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nryaa, unto Nara-nryaa i, the supermost human being, unto mother Sarasvat, the goddess of learning, and unto rla Vysadeva, the author.* "O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Ka and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self."* Text 2 k ca te vaca pratipjya iti yad uktam tat-pratipjana karoti he munaya sdhu yath bhavati tathham pha, yato lokn magalam etad, yad yata r-ka-viaya samprana kta. sarva-strrtha-sroddhra-pranasypi ke paryavasnd evam uktam ity e. k-rdhara Svm's commentary; ca-also; tem vaca pratipjya-"thanking them for their words" (a reference to rmad-Bhgavatam 1.2.1-quoted on page 394 of this book); itithus; yat-which; uktam-spoken; tat-of that; prati-pjanam-words of thanks; karoti-did; he-O; munaya-sages; sdhu-justly; yath bhavati-as it is proper; tath-in that way; ahamI; pha-questioned; yata-from which; loknm-of the worlds; magalam-welfare; etatthat; yat-which; yata-from which; r-ka-viaya-in relation to Lord Ka; samprana-relevant question; kta-made; sarva-of all; stra-Vedic literatures; arthameaning; sra-essence; udhra-bringing out; pranasya-of the question; api-also; ke-in the subject of r Ka; paryavasnt-from the conclusion; evam-in this way; uktamspoken. rdhara Svm explains these verses in the following way: "The phrase `te vaca pratipjya' in verse 1.2.1 means `thanking them for their words'. In verse 1.2.5, the word `munaya' means `O sages', and the word `sdhu' means `justly' or `properly'. The word `loka-magalam' means `which bring about the world's welfare', and the phrase `yat kta ka-samprana' means `questions in relation to Lord Ka'. The sages at Naimiraya had previously asked Sta Gosvm to explain the essential truth described in all Vedic scriptures. In this verse Sta Gosvm replies that the description of Lord Ka is the essence of the Vedic scriptures, and these questions about Lord Ka directly relate to that essence of all the Vedas.

Text 3

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ata evottarev api padyev adhokaja-vsudeva-stvatmpati-ka-abdas tat-prdhnyavivakayaiva pahita. atra reya-pranasypy uttaram loka-magalam ity anenaiva tvad datta bhavati, tathtma-suprasda-heto ca yentm suprasdati ity anena. r-sta. ata eva-therefore; uttareu-in the answers; api-also; padyeu-in the verses; adhokajavsudeva-satvatmpati-ka-abda-the holy names of Lord Ka, such as Adhokaja, Vsudeva, and Satvatmpati; tat-them; prdhnya-principally; vivakay-with a desire to describe; eva-certainly; pahita-are read; atra-in this connection; reya-best; pranasyaof the question; uttaram-answer; loka-magalam iti anena-beneficial for the entire qorld; tvat-to that extent; dattam-given; bhavati-is; tath-in the same way; tma-of the self; suprasda-of the happiness; heto-the cause; ca-also; yena-by which; tm-self; suprasdaticompletely pleased; iti-thus; anena-by this; r-sta-spoken by Sta Gosvm. The verses that form Sta Gosvm's answer to the sages' questions are filled with the description of Lord Ka and in these verses the Lord's holy names, such as Vsudeva, Adhokaja, and Stvat pati, are repeatedly invoked. In this way the best-question" is answered by Sta Gosvm, and that answer is "loka-magalam" (relevant to the world's welfare). Such questions and answers are capable of completely satisfying the self (yentm suprasdati). Text 4 tad evam rot-vaktm aika-matyena ca ttparya siddham. kim caitasym aadaasahasry sahity r-kasyaivbhysa-bhuly dyate. tatra prathamadaamaikadaev ati-vistareaiva. dvitye r-brahma-nrada-savde, ttye rviduroddhava-savde, caturthe tv imau vai bhagavato harer asv ihgatv ity dau yac cnyad api kasyety dau ca. pacame rjan patir gurur alam ity dau. ahe m keavo gaday pratar avyd govinda angava tta-veur ity atra. saptame nrada-yudhihirasavde. aame tan-mahima-viea-bjropa-rpe klanemi-vadhe tda-rmad-ajitadvrpi tasya mrtir nbhavat kintu puna kasatve tad-dvraiveti tan-mahima-vieakathana-prathamgatvt. navame sarvnte dvdae ca r-ka ka-sakha-vy-rsabhvani-dhrug rjnya-vaa-dahannapavarga-vryety dau. r-bhgavatnukramaiky ca. tat-therefore; evam-in this way; rot-of the hearers; vaktm-and of the speakers; aikamatyena-with the same conception; ca-also; ttparyam-explanation; siddham-is established; kim ca-furthermore; etasym-in this; adaa-sahasrym-in 18,000 verses; samhitympoem; r-kasya-of r Ka; abhysa-bhulyam-repeated description; dyate-is seen; tatra-there; prathama-in the First; daama-Tenth; ekadaeu-and Eleventh Cantos; ativistarea-very elaborately; dvitye-in the Second Canto; r-brahma-between Lord Brahm; nrada-and Nrada Muni; samvde-in the conversation; ttye-in the Third Canto; rvidura-between Vidura; uddhava-and Uddhava; samvde-in the conversation; caturthe-in the Fourth Canto; 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 266

universe); gatau-has appeared; iti dau-in the verse beginning with these words (rmadBhgavatam 4.1.59); yat-which; ca-and; anyat-other; api-certainly; kasya-of Ka; iti dau-in the verse beginning with these words (rmad-Bhgavatam 4.17.6); ca-also; pacame-in the Fifth Canto; rjan-O my dear king; pati-maintainer; guru-spiritual master; alam-certainly; iti dau-in the verse beginning with these words (rmadBhgavatam 5.6.18); ahe-in the Sixth Canto; mm-me; keava-Lord Keava; gaday-by His club; prta-in the morning hours; avyt-may He protect; govinda-Lord Govinda; asagavam-during the second part of the day; atta-veu-holding His flute; iti atra-in the passage beginning with these words (rmad-Bhgavatam 6.8.20); saptame-in the Seventh Canto; nrada-between Nrada Muni; yudhihira-and Mahraja Yudhihira; samvde-in the conversation; tat-of Lord Ka; mahima-of the glories; viea-specific; bja-of the seed; ropa-planting; rpe-in the form; kalnemi-of the demon named Kalanemi; vadhe-in the killing; tda-like this; rmat-ajita-dvara-by the unconquerable Original Personality of Godhead; tasya-His; mrti-form; na-not; abhavat-was; kintu-but; puna-again; kasatve-in the condition of being King Kasa; tat-dvr-by that; eva-certainly; iti-thus; tat-His; mahima-glories; viea-specific; kathana-description; prathama-forest; agatvtbecause of possessing a body; navame-in the ninth Canto; sarva-ante-at the end; ca-also; r-ka ka-sakha-vi-abhvani-dhruk rjanya-vaa-dahannapavarga-vrya iti dauin the verse (rmad-Bhgavatam 12.11.26): r-ka ka-sakha vy rabhvani-dhrug rjanya-vaa-dahannapavarga-vrya govinda gopa-vanit-vraja-bhtya-gta trtha-ravam ravaa-magala phi bhtyn; r-bhgavata-of the rmad-Bhgavatam; anukramaikym-in the brief table of contents; ca-also. The many exalted hearers and speakers quoted in the verses of rmad-Bhgavatam present a single, unified conclusion: r Ka is the Original Personality of Godhead. r Ka is repeatedly described in the 18,000 verses of rmad-Bhgavatam and He is described at great length in the First, Tenth, and Eleventh Cantos. In the Second Canto, Lord Ka is described as the Supreme Personality of Godhead in the account of the conversation between Brahm and Nrada. In the Third Canto, Lord Ka is also described in the account of the conversation between Vidura and Uddhava. In the Fourth Canto, Lord Ka is elaborately described, and the following verses: "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, in order to mitigate the burden of the world."* (rmad-Bhgavatam 4.1.59), and "Pthu Mahrja was a powerful incarnation of Lord Ka's potencies; consequently any narration concerning His activities is surely very pleasing to hear, and it produces all good fortune".* (rmad-Bhgavatam 4.17.6) may be presented as evidence to show that r Ka is the actual subject described in the verses of the Bhgavatam. In this connection we may also quote the following verse from the Fifth Canto of rmadBhgavatam (5.6.18):

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"My dear king, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of Your activities."* The description of r Ka is also found in the Sixth Canto. The following verse (rmadBhgavatam 6.8.20) may be quoted in this connection: "May Lord Keava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day."* That r Ka is the Supreme Personality of Godhead is also described in the conversation between Nrada Muni and Mahrja Yudhihira recorded in the Seventh Canto of rmadBhgavatam. The unequalled power and opulence of r Ka is described in the Eighth Canto of the Bhgavatam. In this Canto we find the story of Klanemi, a demon killed by Lord Viu, who is never defeated by anyone. When killed by Lord Viu, the demon Klanemi did not attain liberation, but again appeared in the material world as King Kasa. When that same demon was again killed by Lord Ka, the same demon immediately became liberated. From this account we may understand that demons directly killed by Lord Ka immediately attain liberation, although demons killed by Lord Viu, or other forms of the Lord, do not necessarily attain liberation. By this we may see the singular power and greatness of Lord Ka. r Ka is certainly the central theme of the Ninth and Tenth Cantos of the Bhgavatam, and even at the very end of the Bhgavatam we find the following quote (rmad-Bhgavatam 12.11.26): "O Ka, O friend of Arjuna, O chief among the descendants of Vi, you are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You are glorified by the gops of Vrajabhmi, who have all become Your maidservants. To hear Your transcendental glories brings the supreme auspiciousness. O Lord, please protect us, who are Your dependant servants."* In this way we have briefly summarized the contents of rmad-Bhgavatam, which describes the glories of r Ka. Text 5 tath ca yasyaivbhysas tad eva stre pradhnam ity nandamayo 'bhysd ity atrparair api samarthitatvd ihpi r-ka eva pradhna bhaved itti tasyaiva mla-bhagavattva sidhyati.

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tath-in the same way; ca-also; yasya-of whom; eva-certainly; abhysa-by repeated study; tat-therefore; eva-certainly; stre-in this scripture; pradhnam-most significant; itithus; nandamaya-blissful; abhyst-continually; iti-thus; atra-here; aparai-by many elevated saintly persons; api-also; samarthitvt-because of being considered; iha-here; apialso; r-ka-r Ka; eva-certainly; pradhnanam-most important; bhavet-may be; itithus; iti-thus; tasya-of Him; mla-bhagavattvam-the state of being the Original Personality of Godhead; sidhyati-is proved. By careful study of rmad-Bhgavatam, and also by study of the other Vedic literaturs (such as Vednta-stra which explains "nandamayo 'bhyst"-The Supreme is by nature eternally full of bliss without any interruption), one cannot avoid concluding that r Ka is the Original Personality of Godhead, the source of all incarnations. Text 6 yat-pratipdakatvensya strasya bhgavatam ity khy. api ca na kevala bahutra scana-mtram atrbhysanam api tv ardhd apy adhiko granthas tat-prastvako dyate. tatrpi sarvcaryatay. tasmt sadhktam ete csa-kal pusa kas tu bhagavn svayam iti. tad evam asya vacana-rjasya sen-sagraho nirpita. yat-pratipdakatvena-because of this explanation; asya-of this; strasya-scriptures; bhgavatam-rmad-Bhgavatam; iti-thus; khy-named; api-ca-furthermore; na-not; kevalam-in a few isolated quotations; bahutra-in many places; scana-mtram-indications; atra-here; abhysanam-repetition; api-also; tu-but; ardht-than half; api-even; adhikamore; grantha-scripture; tat-prastavaka-describing Ka; dyate-is seen; tatra apinevertheless; sarva-to everyone; caryatay-amazing; tasmt-therefore; sdhu-well; uktam-said; ete ca aa-kal pusa ka tu bhagavn svayam-iti-Ka is the Original Supreme Personality of Godhead; tat-therefore; evam-in this way; asya-of this; vacana-of explanations; rjasya-of the monarch; senasagraha-the multitude of armies; nirpita-is described. This scripture is known as the "rmad-Bhgavatam" because it specifically explains that r Ka is the Original Personality of Godhead (svaya-bhagavn). This Bhgavatam contains not a few isolated descriptions of r Ka, but more than half of it's contents describe Him. Even though the Bhgavatam deals almost exclusively with this single theme it is not at all boring or tedious, but it is very wonderful to read. For this reason it may be said that the essence of rmad-Bhgavatam is found in the verse "ete csa-kal pusa kas tu bhagavn svayam (1.3.28) The verses of the Bhgavatam may be compared to an army, and this verse (kas tu bhagavn svayam) may be considered to be the monarch who commands that army. In this way I have described the army of rmad-Bhgavatam and it's commander.

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Anuccheda 74 Text 1 tath tasya pratinidhi-rpi vkyntary api dyante. yath aamas tu tayor st svayam eva hari kila iti. tath-in the same way; tasya-of the Bhgavatam; pratinidhi-rpi-subordinate commanders; vkya-statements; antari-others; api-also; dyante-are seen; yath-just as; aama-the eighth one; tu-but; tayo-of both (Devak and Vasudeva); st-appeared; svayam-directly, personally; hari-the Supreme Personality of Godhead; kila-what to speak of; iti-thus. Many other quotations serve as subordinate generals under the jurisdiction of that supreme commander. One of those subordinate generals is the following quotation (rmadBhgavatam 9.24.55): "The eighth son of Vasudeva and Devak was the Supreme Personality of Godhead Himself-Ka."* Text 2 kila-abdena kas tu iti prasiddhi scyate. tato harir atra bhagavn eva. yathoktam. vasudeva-ghe skd bhagavn purua eva iti ca. r-uka. kila-abdena-by using the word "kila (certainly)"; ka tu iti-the statement "kas tu bhagava svayam"; prasiddhi-fulfillment; scyate-is indicated; tata-for this reason; hari-Lord Hari; atra-here; bhagavn-means "The Supreme Personality of Godhead"; evacertainly; yath-just as; uktam-spoken; vasudeva-of Vasudeva; ghe-in the home; sktdirectly; bhagavn-the Supreme Personality of Godhead; purua-the Supreme Person; evacertainly; iti-thus; ca-also; r-uka-spoken by ukadeva Gosvm. The use of the word "kila (certainly)" to emphasize the statement of this verse perfectly corroborates the statement of our paribh-stra (kas tu bhagavn svayam-r Ka is the Original Personality of Godhead). Our paribh-stra is also corroborated by the following statement of rmad-Bhgavatam (10.1.23): "The Original Personality of Godhead appeared in the home of Vasudeva."*

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Anuccheda 75 yath v aho bhgyam aho bhgyam ity adi. brahmatvenaiva bhattamatve labdho 'pi pram ity adhikam vieaam atropajvyate. brahm r-bhagavantam. yath-just as; v-or; aho-bhgyam aho bhgyam iti di-the following verse (rmadBhgavatam 10.14.32): aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam brahmatvena-by the position of the Supreme Spirit; bhattamatve-in the status of being the greatest; labdha-attained; api-even; pram iti adhikam-the phrase beginning with the word "pram" ("purnam brahma sanatanam"); vieaam-describing; atra-in this connection; upajvyate-is substantiated; brahm-spoken by Lord Brahm; r-bhagavantamto Lord Ka. Lord Brahm also confirms that Lord Ka is the Supreme Personality of Godhead in the following words (rmad-Bhgavatam 10.14.32): "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* That r Ka is the Original Personality of Godhead is especially confirmed by the phrase "pra brahma santanam" (Lord Ka is the Absolute Truth, the eternal Supreme Brahman). Anuccheda 76 Text 1 ata eva svaya tv asmytiayas tryadha svrjya-lakmy-pta-samasta-kma bali haradbhi cira-loka-plai kira-koy-eita-pda-pha ata eva-therefore; svayam-Himself; tu-but; asmya-unique; atiaya-greater; triadha-Lord of the three; svrjya-independent supremacy; lakm-fortune; pta-achieved; samasta-kma-all desires; balim-worshiping paraphernalia; haradbhi-offered by; ciraloka-plai-by the eternal maintainers of the order of creation; kira-koi-millions of helmets; eita-pda-pha-feet honored by prayers.

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That r Ka is the Original Personality of Godhead is again confirmed in the following verse (rmad-Bhgavatam 3.2.21): "Lord r Ka is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet."* Text 2 na saytiayau yasya; yam apekyy asya samyam atiayas ca nstty artha. tatra hetava tryadha tru sakaraa-pradyumnniruddhev apy adha, sarvsitvt. ata eva sva-rjya-lakmy sarvdhika-paramnanda-rpa-sampattyaiva prpta-samasta-bhga. balim tad-icchnusaraa-rpam arhaam haradbhi samarpayadbhi, cira-loka-plai bhagavaddy-apekay brahmdayas tvad acira-loka-pla, anityatvt, tata ca cira-kalinair likaplair ananta-brahmntarymi-puruai kira-koi-dvr itam stutam pda-pham yasya sa. atyanta-tiraskta-vcya-dhvnin parama-reha ity artha. samasta-pahe 'pi sa evrtha. r-ka iti prakaraa-labdha vieya-padam. atra svaya tu svayam eva tath tathvidha iti kas tu bhagavn svayam itivat svaya-bhagavattam eva vyanakti. rmaduddhavo viduram. na-not; samya-equal; atiayau-or greater; yasya-of whom there is; yam-whom; apekyi-in relation to; asya-of Him; samyam-equality; atiaya-greater; ca-also; na-not; asti-is; iti-thus; artha-the meaning; tatra-in this matter; hetava-the causes; tryadhaLord of the three; tru-among the three; sakaraa-Lord Sakaraa; pradyumna-Lord Pradyumna; aniruddheu-and Lord Aniruddha; api-even; adha-the Lord; sarva-aitvtbecause He is the origin of all forms of Godhead, as well as the origin of all individual living entities; atah eva-therefore; sva-rjya-independent supremacy; lakmy-fortune; sarva-than all; akhika-greater; parama-transcendental; nanda-bliss; rpa-form; sampatty-with the opulence; eva-certainly; prpte-achieved; samasta-all; bhga-fortune; balim-worshiping paraphernalia; tat-His; icch-desires; anusraa-in accordance to; rpam-in the form of; arhanam-worship; haradbhi-offered by; samarpayadbhi-offered by; cra-loka-plai-by the eternal maintainers of the order of the creation; bhagavat-of the Supreme Lord; di-the glance; apekay-in reference to; brahma-daya-Brahm and the other demigods; tvat-to that extent; acra-loka-pl-temporary bureaucrats; anityatvt-because of limited duration of life; tata-therefore; ca-also; cra-klainai-actually eternal; loka-plai-maintainers of the order of creation; ananta-of unlimited; brahma-universes; antarymi-puruai-by the Supreme Lord's expansions as the all-pervading Supersoul; kira-koi-dvr-by millions of helmets; eitam-the word "eitam"; stutam-means "honored by prayers"; pda-pham yasya sa-whose feet; atyanta-tiraskta-vcya-dhvnin-by indirect statement; paramareha-the greatest of all; iti-thus; artha-the meaning; samasta-paha-in every statement of this verse; api-even; sa-that; eva-certainly; artha-the meaning; r-ka-r Ka; iti-thus; prakaraa-labdham-the subject under discussion; vieya-padam-described in this verse; atra-here; svayam-Himself; tu-but; svayam-Himself; eva-certainly; tath-in that way; 272

tathvidha-in that way; iti-thus; kah tu bhagavn svayam-the statement "r Ka is the Original Personality of Godhead (rmad-Bhgavatam 1.3.28); itivat-just like; svayam bhagavattm-status as the Supreme Personality of Godhead; eva-certainly; vyanakti-reveals; rmad-uddhava-Uddhava; viduram-spoken by Vidura. In this verse the word "asamytiaya" means "He, than whom no one is superior and to whom no one is equal". This Supreme Person has no equal or superior because He is the origin of all living entities and all forms of Godhead also, and for this reason He is called "Tryadha", which means "The master of Lord Sakaraa, Lord Pradyumna, and Lord Aniruddha." This Supreme Person is described as: "He who has achieved all kinds of fortune". The fortune referred to may be understood to begin with the opulence of possessing a form of transcendental bliss, greater than all other forms. This verse explains: "That Supreme Person is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet."* The "eternal maintainers of the creation" described in this verse cannot refer to Lord Brahm and the other temporary demigods who, in the eyes of the Lord, live for a only short time. The "eternal maintainters" must therefore refer to the innumerable forms of the allpervading Supersoul (antarym). In an indirect way this verse describes r Ka as the Supreme Personality of Godhead, just as He was more directly described in our paribhstra (Kas tu bhagavn svayam). Anuccheda 77 tad etat pratva dnta-dvrpi daritam asti. yath devaky deva-rpiy viu sarva-guh-aya virsd yath prcy diindur iva pukala yath yathvat svarpeaivety artha. r-uka. tat-etat-pratva-this perfection; dnta-dvra-by an example; daritam asti-is shown; yath-just as; devakym-in the womb of Devak; deva-rpiym-who was in the same category as the Supreme Personality of Godhead (nanda-cinmaya-rasa-pratibhvitbhi); viu-Lord Viu, the Supreme Lord; sarva-guh-aya-who is situated in the core of everyone's heart; virsit-appeared; yath-as; prcym dii-in the east; indu iva-like the full moon; pukala-complete in every respect; yath-the word "yath"; yathvat-just as; svarpea-by her own form; eva-certainly; iti-thus; artha-the meaning; r-uka-r ukadeva Gosvm. In the following verse ukadeva Gosvm uses an elegant metaphor to explain that r Ka is the Original Personality of Godhead (rmad-Bhgavatam 10.3.8): 273

"Then the Supreme Personality of Godhead, Viu, who is situated in the core of everyone's heart, appeared from the heart of Devak in the dense darkness of night, like the full moon rising on the eastern horizon, because Devak was of the same category as r Ka."* Anuccheda 78 yath ca akhaa-maala-vyomni rarajou-gaai a yath yadu-pati ko vi-cakrvto bhuvi spaam. r-uka. yath-just as; ca-also; akhaa-maala-full; vyomni-in the sky; rarja-shines; uugaai-with the stars; a-the moon; yath-just as; yadu-pati-the master of the Yadu dynasty; ka-Lord Ka; vi-cakra-vta-surrounded by the Vi dynasty; bhuvi-on the earth; spaam-the meaning is clear; r-uka-spoken by r ukadeva Gosvm. That Lord Ka is the Supreme Personality of Godhead is also confirmed by the following statement of ukadeva Gosvm (rmad-Bhgavatam 10.20.44): "During autumn the moon looks very bright along with the stars in the clear sky. The Supreme Personality of Godhead, Lord Ka Himself, appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty."* Anuccheda 79 tath r-ka-pratinidhi-rpatvd asya mah-purasya r-ka eva mukhya ttparyam ity apy ha ke sva-dhmopagate dharma-jndibhi saha kalau naa-dm ea purrko 'dhunodita spaam. r-uka. tath-in the same way; r ka-r Ka; pratinidhi-resembling; rpatvt-because of the form; asya-of this; mah-purasya-Mah-Pura; r-ka-r Ka; eva-certainly; mukhyam-principal; ttparyam-meaning; iti-thus; api-also; ha-said; ke-in Ka's; sva-dhma-own abode; upagate-having returned; dharma-religion; jna-knowledge; dibhi-combined together; saha-along with; kalau-in the Kali-yuga; naa-dm-of persons who have lost their sight; ea-all these; pura-arka-the Pura which is brilliant 274

like the sun; adhun-just now; udita-has arisen; spaam-the meaning is clear; r-ukaspoken by r ukadeva Gosvm. rmad-Bhgavatam affirms that r Ka is the Original Personality of Godhead. The Bhgavatam is primarily devoted to describing r Ka, and indeed, the Bhgavatam is itself considered one of the forms of r Ka. This is confirmed by ukadeva Gosvm in the following words (rmad-Bhgavatam 1.3.43): "This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Pura."* Anuccheda 80 Text 1 tad eva r-kasya svaya-bhagavattva daritam. tat tu gati-smnyenpi labhyate; yath mahbhrate sarve ved sarva-vidy sa-str sarve yaj sarva iy ca ka vidu ka brhmas tattvato ye tem rjan sarva-yaj sampt. iti. atra sarva-samanvaya-siddhe pratvam eva labhyate. tat-therefore; evam-in this way; r-kasya-of r Ka; svayam-personally; bhagavattvam-the sttus of the Supreme Personality of Godhead; daritam-is revealed; tatthat; tu-also; gati-smnyena-as the goal of living beings; api-even; labhyate-is attained; yath-just as; mahbhrate-in the Mahbhrata; sarve-all; ved-the Vedas; sarva-all; vidy-knowledge; sa-str-and all scriptures; sarve-all; yaj-sacrifices; sarve-all; iy-worthy of glorification and worship; ca-also; ka-Ka; vidu-understand; kam-Ka; brhma-Brhmaas; tattvata-in truth; ye-those who; tem-of them; rjan-O king; sarva-yaj-all sacrifices; sampt-are completed; iti-thus; atra-in this verse; sarva-samanvaya-siddhe-because of possessing all perfections; pratvam-perfection and completeness; eva-certainly; labhyate-is attained. r Ka is the perfect and complete Personality of Godhead described in all Vedic literatures. This is explained in the following verse from Mahbhrata: "r Ka is the Supreme worshipable Personality of Godhead, the ultimate goal of all knowledge, all Vedic literatures and all sacrifices. O King, they who understand r Ka in 275

truth are automatically brhmaas, and they obtain the pious results of performing all varieties of Vedic sacrifices, without having to endeavor for them." Text 2 eva r-bhagavad-upaniatsu ca vedai ca sarvair aham eva vedyo vednta-kd veda vid eva cham. iti. brahmao hi pratihham, ity di ca. evam-in the same way; r-bhagavat-upaniatsu-in the Bhagavad-gt; ca-also; vedai-by the Vedas; ca-also; sarvai-all; aham-I am; eva-certainly; vedya-knowable; vednta-ktthe compiler of the Vednta; veda-vit-the knower of the Vedas; eva-certainly; ca-and; aham-I; iti-thus; brahmaa-of the impersonal brahmajyoti; hi-certainly; pratih-the rest; aham-I am; iti di-in the verse beginning with these words; ca-also. In the following verses from Bhagavad-gt, Lord Ka affirms that He is the Original Personality of Godhead. The Lord says: "By all the Vedas am I to be known; indeed I am the compiler of Vednta, and I am the knower of the Vedas."* -15.15 "I am the basis of the impersonal Brahman."* -14.27 Text 3 brahma-sahitym cintmai-prakara-sadmasu kalpa-vlknalaknvltenu surabhir abhiplayantam ity dikam upakramya. yasyaika-nivasita-klam athvalambya jvanti loma-vilaj jagad-ana-nthu vinur mahn sa iha yasya kal-vieno govindam di-purunar tam ahar bhajmi brahma-sarhitym-in the Brahma-sarhit; cintmai-prakara-sadmasu kalpa-vlknalaknvltenu surabhu abhiplayantam iti dikam upakramya-the 29th verse of Brahmasarhit:

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cintmai-prakara-sadmasu kalpa-vlknalaknvltenu surabhr abhiplayantam laknm-sahasra-ata-sambhrama-sevyamnar govindam di-purunar tam ahar bhajmi; yasya-whose; eka-one; nivasita-of breath; klam-time; atha-thus; avalambya-taking shelter of; jvanti-live; loma-vilaj-grown from the hair holes; jagat-aa-nth-the masters of the universes (the Brahms); viu mahn-the Supreme Lord Mah-Viu; sathat; iha-here; yasya-whose; kal-viea-particular plenary portion or expansion; govindam-Lord Govinda; di-puruam-the original person; tam-Him; aham-I; bhajmiworship. That r Ka is the Original Personality of Godhead is also confirmed in the following statements of Brahma-sahit (verses 29 and 48): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.** "The Brahms and other lords of the mundane worlds appear from the pores of the MahViu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mah-Viu is a portion of His plenary portion."** Text 4 nanu padmottara-khaddau sarvvatr paramavyomdhipatir nryaa eveti ryate; pacartrdau tu vsudeva; na ca sa sa r-ka eveti vaktavyam, tat-tat-sthna-parikaranma-rp bhedt; tarhi katha r-kasyaiva sarvvatritva svayam-bhagavattvam v. atrocyate r-bhgavatasya sarva-stra-cakravartitva prathama-sandarbhe praghaakenaiva daritam. pra-jna-prdurbhvnantaram eva r-veda-vysena tat prakitam iti ca tatraiva prasiddham. sphuam eva dyate csminn aparastropamrdakatvam nanu-someone may object, saying "Is it not so..."; padma-of the Padma Pura; uttarakhaa-dau-in the passage taken from the Uttara-khanda; sarva-avatri-the source of all incarnations of Godhead; paravyoma-of the spiritual world; adhipati-the supreme monarch; nryaa-Lord Nryaa; eva-certainly; iti-thus; ryate-it is heard; pacartradau-in a passage taken from the Pacartras; tu-also; vsudeva-Lord Vsudeva; na-not; ca-also; sa-He; sa-He; r-ka-r Ka; eva-certainly; iti-thus; vaktavyam-is described; tat-tat-of various; sthna-abodes; parikara-associates; nma-names; rpmand forms; bhedt-because of difference; tarhi-therefore; katham-how is it possible?; rkasya-of r Ka; eva-certainly; sarva-avatritvam-the source of all incarnations of Godhead; svayam-bhagavattvam-the Supreme Personality of Godhead; v-or; atra-to this 277

objection; ucyate-it may be replied; r-bhgavatasya-of the rmad-Bhgavatam; sarvastra-of all scriptures; cakravartitvam-the status of supreme monarch; prathama-sandarbhein the First Sandarbha (Tattva-sandarbha); praghaakena-as the first thing to be explained; eva-certainly; daritam-is shown; pra-complete and perfect; jna-knowledge; pradurbhva-revelation; anantaram-afterwards; eva-certainly; r-veda-vysena-by Vedavysa; tat-that; prakitam-is revealed; iti-thus; ca-also; tatra-there; eva-certainly; prasiddham-celebrated; sphuam-clearly; eva-certainly; dyate-is seen; ca-also; asmin-in this; apara-of other; stra-scriptures; upamardakam-refutation of an contradictory statements. Someone may object: The Uttara-khaa of the Padma Pura says: "Lord Nryaa is the supreme monarch of the spiritual world, and the source of all incarnations of Godhead," and the Pacartra-stra says that Lord Vsudeva is the origin of all incarnations. These scriptures do not say that Ka is the origin of all incarnations and the Supreme Personality of Godhead. Ka is certainly different from Nryaa and Vsudeva. His abode, associates, names, and form are all different from those of Nryaa. How is it possible, then, that Ka is the Original Personality of Godhead, the source of all incarnations of Godhead? This doctrine is certainly refuted in these quotes from the Padma Pura and the Pacartrastra. To this I reply: In the first sandarbha (Tattva-sandarbha), I have already demonstrated that rmad-Bhgavatam is the most important of all scriptures. The Bhgavatam contains the ultimate perfection of complete transcendental knowledge revealed by rla Vysadeva, and therefore any scriptural statement contradicting the version of the Bhgavatam should be rejected by the wise. Fallacious conceptions sometimes presented in the scriptures, and the supremecy of the Bhgavatam, are both described in the following verse (rmad-Bhgavatam 10.57.31): Text 5 ity agopadianty eke vismtya prg udhtam munivsa-nivse ki ghtetria-daranam. ity dau. iti-thus; aga-O king; upadianti-instructed; eke-some people; vismtya-forgetting; prk-formerly; udhtam-what was spoken; munivsa-nivse-in the departure of Akrra; kim-how is it possible?; ghaeta-there may be; aria-of calamity; daranam-the occurance; iti-thus; dau-in the passage beginning. "The citizens of Dvrak felt themselves threatened with pestilence and natural disturbances due to the absence of Akrra from the city. This was a kind of superstition because while Lord Ka was present there could not be any pestilence, famine, or natural disturbances."*

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This misconception thought by the residents of Dvrak may be taken as an example of the false ideas which may sometimes find their way into the Vedic literatures. For this reason, the supreme Vedic literature. rmad-Bhgavatam, should be always taken as the final authority, and any statement contradicting the Bhgavatam should be rejected. Text 6 evam vadanti rjare ity dau ca. evam vadanti rjare iti dau ca-the verse (rmad-Bhgavatam 10.77.30): evam vadanti rjare aya ke ca nnvita yat svavco virudhyeta na nynar te smaranty am This is also described in the following verse (rmad-Bhgavatam 10.77.30): "O King Parkit, although Ka lamented when lva attempted to trick Him into thinking that His father Vasudeva was killed, we should understand that an actuality, Lord Ka was not at all fooled, and He did not lament. Although some sages may say that the Lord lamented, such statements are not fit to be accepted as truth."* This verse clearly describes how untrue statements may sometimes be found in the Vedic literatures. The careful reader must be prepared, therefore, to sometimes reject scriptural quotations. The guideline for accepting and rejecting such statements should be the authority of rmad-Bhgavatam. Text 7 ata eva navame 'py uktam hitv sva-iyn paildn bhagavn bdaryaa mahya putrya ntya para guhyam ida jagau tad evam sarva-stroparicratva siddham. ataeva-therefore; navame-in the Ninth Canto; apy-also; uktam-said; hitv-rejecting; sva-iyn-his disciples; paila-dn-headed by Paila; bhagavn-the incarnation of the Lord; bdaryaa-Vysadeva; mahyam-unto me; putrya-a son; ntya-who was truly controlled from sense gratification; param-the supreme; guhyam-the most confidential; 279

idam-this Vedic literature (rmad-Bhgavatam); jagau-instructed; tat-therefore; evam-in this way; sarva-stra-over all Vedic literatures; uparicratvam-superiority; siddham-is proved. That rmad-Bhgavatam is the best of all Vedic literatures is confirmed in the following verse (rmad-Bhgavatam 9.22.22-23): "From Vysadeva, I [ukadeva Gosvm] was born, and from him I studied this great work of literature, rmad-Bhgavatam. The incarnation of Godhead Vedavysa, rejecting his disciples, headed by Paila, instructed rmad-Bhgavatam to me because I was free from all material desires."* Vysadeva had instructed the Four Vedas and the Puras to His disciples, but He did not teach them the Bhgavatam. Only ukadeva was qualified to study the Bhgavatam, because he was free from all material desires. This shows the superiority of the Bhgavatam to all Vedic literatures. Text 8 tatra r-kasyaiva svaya-bhagavattva nirpitam. dyate ca praasitur vaiiyena praasyasypi vaiiyam. yath grmdhyaka-rja-sabhayo sarvottamatvena praasyamnau vastu-vieau tratamyam padyete. tad evam satsv apy anyeu tev anyatra prasteu r-bhgavata-praasyamnasya r-kasyaiva paramdhikya sidhyati. ata eva kas tu bhagavn svayam iti svadhra rutir anya-ruti-bdhiketi yuktam eva vykhyt prvam api. tatra-there; r-kasya-of r Ka; eva-certainly; svayam-bhagavattvam-the status as the Original Personality of Godhead; nirpitam-is described; dyate-in seen; ca-also; praasitu-of the praiser; vaiiyena-by the superiority; praasyasya-of the praised; apialso; vaiiyam-the superiority; yath-just as; grma-adhyaka-of a village chief; rja-of the king; sabhayo-in the two assembly halls; sarva-uttamatvena-as the best of all; praasyamnau-praised; vastu-vieau-two things; tratamyam-gradations of excellence; padyete-attain; tat-therefore; evam-in the same way; satsu-transcendental; api-even; anyeu-among others; teu-among them; anyatra-in other places; praastesu-glorified; rbhgavata-by the rmad-Bhgavatam; praasyamnasya-glorified; r-kasya-of r Ka; eva-certainly; parama-adhikyam-superiority; sidhyati-is proved; ata eva-therefore; ka tu bhagavn svayam iti-the quote "r Ka is the Original Personality of Godhead" (rmad-Bhgavatam 1.3.28); svadhra-exclusively correct; ruti-statement; anya-rutiwith other scriptural statements; bdhik-contradiction; iti-thus; yuktam-proper; evacertainly; bykhytm-may be said; prvam-formerly; api-also. Because rmad-Bhgavatam is the best of all Vedic literatures, the statement of the Bhgavatam, that r Ka is the Supreme Personality of Godhead, should be accepted as the actual truth. In this context the example of the village-chief and the king may be given. In the 280

village chief's assembly hall a certain thing may be praised as the best of all, and in the king's assembly hall a different thing may be praised as the best of all. The standards of the village chief and the king are not on the same level. What is considered best by the king may be accepted as superior to what is praised by the village chief. In the same way, the rmadBhgavatam is the best of all scriptures, and because in the verses of the Bhgavatam r Ka is glorified as the Original Personality of Godhead, this must be accepted as truth, even if someone may be able to find some evidence to contradict it in some other Vedic literatures. Any scriptural statement contradicting the Bhgavatam's affirmation "Kas tu bhagavn svayam" (r Ka is the Original Personality of Godhead) should therefore be rejected, and there is no impropriety in this. Text 9 tata ca tu te paramavyomdhipa-nryaa-vsudevdaya r-kasyaiva mrtir viea bhaveyu, svaya r-kas tu, nryaas tvam ity dy uktau mah-nryao dvrakdiprasiddho mah-vsudeva ca bhavet. ata eva nryaa-vsudevopaniado sa eva vyakta brahmayo devak-putra iti; devak-nandano 'khilam nandayat iti ca. tad ittham eva ta vsudevam api vibhti-nirvieatay svayam eva spaam ha vsudevo bhagavatm iti, spaam. tata-therefore; ca-also; tu-but; te-they; paramavyoma-of the Vaikuha planets; adhipamonarch; nryaa-Lord Nryaa; vsudeva-and Lord Vsudeva; daya-beginning with; r-kasya-of r Ka; eva-certainly; mrti-form; viea-specific; bhaveyu-may be; svayam-directly; r-ka-r Ka; tu-but; nryaa-Nryaa; tvam-You are; iti-thus; di-in the verse beginning (rmad-Bhgavatam 10.14.14); uktau-in the statement; mahnryaa-Mah-Nryaa; dvrak-di-in Dvrak and other places; prasiddha-famous; mah-vsudeva-Mah-Vsudeva; ca-also; bhavet-may be; ata eva-therefore; nryaavsudeva-upaniado-in the Nryaa Upaniad and the Vsudeva Upaniad; sa-He; evacertainly; vyakta-is revealed; brahmaya-the Supreme Personality of Godhead; devak-of Devak; putra-the son; iti-thus; devak-nandana-the son of Devak; akhilam-the entire world; nandayat-delights; iti-thus; ca-also; tat-therefore; ittham-in this way; evacertainly; tam-Him; vsudevam-Vsudeva; api-even; vibhti-of powers and opulences; nirvieatay-without distinction; svayam-personally; eva-certainly; spaam-clearly; hasaid; vsudeva-I am Vsudeva; bhagavatm-among those who possess opulence and power; iti-thus; spaam-clearly. In truth these two quotations from the Uttara-khaa of the Padma Pura and from the Mahbhrata do not contradict the version of the Bhgavatam, because the forms of Nryaa and Vysadeva are manifestations of the original form of Ka. This is confirmed in the Bhgavatam (10.14.14) where Lord Brahm says: "O Ka, You are actually Nryaa, for Nryaa is expanded from You."

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Originally the names "nryaa" and "vsudeva" refer to Lord Ka, who is famous for His pastimes in Dvrak-pur and other places. Both Nryaa and Vsudeva are names of the Supreme Lord Ka. The Nryaa Upaniad says: "The son of Devak, r Ka, is the Supreme Personality of Godhead." and the Vsudeva Upaniad says: "r Ka, the son of Devak, fills the entire world with transcendental bliss." That r Ka is not actually different from Vsudeva, and that Vsudeva is simply another name of r Ka, is confirmed by Lord Ka Himself, who said in the rmadBhgavatam (11.16.29): "Among those possessing remarkable power and opulence I appear as Vsudeva."*** Anuccheda 81 Text 1 tath stvat nava-mrtm di-mrtir aha par. iti tath-in the same way; stvatm-of the Lord; nava-nine; mrtnm-of forms; di-original; mrti-form; aham-I am; par-the best. That "Vsudeva" is simply another name of Lord Ka is confirmed by Lord Ka Himself in the following statement found in rmad-Bhgavatam (11.16.32): "Among the nine most prominent forms of the Personality of Godhead, I am the most important form, known as Vsudeva."*** Text 2 k ca stvatm bhgavatn nava-vyhrcane vsudeva-sakaraapradyumnniruddha-nryaa-hayagrva-varha-nsiha-brhma iti y nava-mrtaya, ts madhye vsudevkhy ity e.

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k-rdhara Swm explains in his commentary; ca-also; stvatm-the word "stvatm"; bhgavatnm-means "of the Personality of Godhead"; nava-vyha-arcane-in the matter of the worship of the nine prominent forms of the Lord; vsudeva-Vsudeva; sakaraaSakaraa; pradyumna-Pradyumna; aniruddha-Aniruddha; nryaa-Nryaa; hayagrva-Hayagrva; varha-Varha; nsiha-Nsiha; brhma-Brahm; iti-thus; ywhich; mrtaya-forms; tsm madhye-among them; vsudeva-as Vsudeva; khy-known; iti-thus; e-the commentary. rdhara Svm explains this verse in the following way: "In this verse the word `stvatm' means `of the Personality of Godhead'. The nine forms of the Lord referred to in this verse are Vsudeva, Sakaraa, Pradyumna, Aniruddha, Nryaa, Hayagrva, Varha, Nsiha, and Brahm. Amongst all these forms, Lord Ka declares that He is Vsudeva." Text 3 ata eva dyate cdvaita-vdinm api sannysin vysa-pj-paddhatau r-kasya madhya-sihsanasthatva vsudevdn vysdn cvaraa-devattvam iti. tathaiva krama-dpikym akara-patale r-vsudevdayas tad-varaatvena ryate. ata eva-for this reason; dyate-it may be seen; ca-also; advaita-vdinm-among the impersonalists; api-even; sannysinm-sannyss; vysa-pj-paddhitau-according to the regulations for the worship of rla Vysadeva; r-kasya-of r Ka; madhyasihsana-stha-tvam-the condition of sitting on the throne; vsudeva-dnm-of Vsudeva and the other deities; vysa-dnm-of rla Vysadeva and others; ca-also; varaadevattvam-deity; iti-thus; tath-in the same way; eva-certainly; krama-dpikym-in the Krama-dpik; akara-patale-in the Akara-patala; r-vsudeva-daya-of Vsudeva and the other deities; tat-varaatvena-with the state of being worthy of accepting worship; ryante-are understood. Following the principles of the Vysa-pj-paddhati, even the myvd sannyss place the forms of Vsudeva and other forms of the Lord on Lord Ka's throne, and worship Lord Vsudeva as identical with Lord Ka. In the Akara-paala of the Krama-dpik, it is also explained that Lord Vsudeva and other forms of the Lord are worshipable, just as Lord Ka Himself is. Text 4 yat tu vn vsudevo 'smi iti r-bhagavad-upaniadas tatra vsudeva-abdena vsudevpatyarthena r-baladeva atrocyate. vakt hi tatra r-ka eva. yat-because; tu-indeed; vnnm-of the descendants of Vi; vsudeva-Baladeva; asmi-I am; iti-thus; r-bhagavat-upaniada-from the Bhagavad-gt (10.37); tatra-there; 283

vsudeva-abdena-by the word "Vsudeva"; vsudeva-of Mahrja Vsudeva; apatya-the son; arthena-by the meaning; r-baladeva-r Baladeva; atra-in this connection; ucyate-is described; vakt-the speaker; hi-certainly; tatra-here; r-ka-is r Ka; eva-certainly. In the Bhagavad-gt (10.37) Lord Ka identified Himself as "Vsudeva". The Lord said: "Of the descendants of Vi I am Vsudeva."* In this statement the word "Vsudeva" means the son of Mahrja Vasudeva," and refers to the Lord's elder brother Baladeva. Text 5 tata ca sva-vibhti kathayati tasminn api vibhtitvropo na yjjyate, vaktur anyatraiva rotbhis tat-pratte. tato mukhyrtha-bdhe tathaiva vykhy samcita. tasmt sdhu vykhytm vsudevo bhagavatm ity di. r-bhagavn. tata-therefore; ca-also; sva-own; vibhtim-opulences; kathayati-describes; tasmin-in Him; api-even; vibhtitva-opulence; ropa-imposition; na-not; yujyate-is appropriate; vaktu-of the speaker; anyatra-otherwise; eva-certainly; rotbhi-by the hearers; tat-of that; pratte-from the convicition; tata-therefore; mukhya-principal; artha-meaning; bdhe-contradicted; tath-in the same way; eva-certainly; vykhy-explanation; samucita-is appropriate; tasmt-therefore; sdhu-properly; vykhytm-it should be explained; vsudeva-I am Vsudeva; bhagavatm-among the forms of the Personality of Godhead; itithus; di-in the verse beginning; r-bhagavn-spoken by the Supreme Personality of Godhead. In the verses of the Tenth Chapter of Bhagavad-gt, Lord Ka describes the manifestation of His opulences. In this verse "Vsudeva" is counted among Lord Ka's opulences, and therefore this word cannot refer to Lord Ka directly, but must refer to Lord Balarma, who is also a son of Mahrja Vasudeva. Anuccheda 82 Text 1 yasmd eva sarvato 'pi tasyotkaras tasmd evnyatas tadya-nmdnm api mahimdhikyam iti gati-smnyntara ca labhyate. tatra nmno yath brahma-pure r-kaottara-ata-nmmta-stotre sahasra-nmn puyn trir vtya tu tat-phalam ekvtya tu kasya 284

nmaika tat prayacchati iti vyakt-kriyate cdhika phalatva ka-nmna. yasmt-because; evam-in this way; sarvata-completely; api-also; tasya-His; utkarasuperiority; tasmt-therefore; eva-certainly; anyata-otherwise; tadya-His; nma-dnmname, form, pastimes, etc.; api-also; mahima-of glory; adhikyam-superiority; iti-thus; gatismnya-antaram-the ultimate goal of all living beings; ca-also; labhyate-is attained; tatrathere; nmna-of the holy name; yath-just as; brahma-pure-in the Brahma Pura; r-ka-aottara-nma-amta-stotre-in the r Kottara-nmmta-stotra; sahasra-of thousands; nmnm-of the Lord's holy names; puynm-purifying; triravrityareciting thrice; tu-but; tat-that; phalam-result; ekavtya-reciting once; tu-but; kasya-of r Ka; nma-name; ekam-once; tat-that; prayacchati-attains; iti-thus; vyakti-kriyate-is manifested; ca-also; adhikam-superior; phalatvam-result; ka-nmna-of the holy name of Ka. Lord Ka is the Supreme Personality of Godhead, and His holy names, qualities, and pastimes are sublime and unequaled. That no other holy name of the Lord is equal to the name of Ka is confirmed in the following verse from the r Kottara-ata-nmastotra, found in the Brahma Pura: "By chanting the holy name of Lord Ka only once one achieves the same purifying effect obtained by chanting other names of the Supreme Lord three thousand times."* Sarva-samvadini Comment Text 1 stvatm iti. etad-antaram gati-smnya-prakarae r-ka-nma-mhtmye sahasranmnm ity di brahma-vkynantaram eva vykhyeyam. yath sarvrtha-akti-yuktasya deva-devasya cakria yac cbhirucita nma tat sarvrtheu yojayet iti viu-dharma-dy. stvatm iti-the verse quoted on page 429; etat-antaram-afterwards; gati-smnyaprakarae-in the same place; r-ka-nma-mhtmye-in the r-Ka-nma-mhtmya; sahasra-nmnm iti adi-in the quote on pages 433-434; brahma-of the Brahma Pura; vkya-the statement; anantaram-after; evam-in this way; vykhyeyam-may be explained; yath-in the following way; sarva-artha-akti-with all potencies; yuktasya285

endowed; deva-devasya-of the supreme master of the demigods; cakria-of Lord Hari who holds the Sudarana-cakra; yat-when; ca-also; abhirucitam-chanted; nma-the holy name; tat-then; sarva-all; artheu-benefits; yojayet-are attained; iti-thus; viu-dharma-dy-by the statement of the Viu-dharma. The verses quoted in Anuccheda 81, Text 1 and Anuccheda 82, Text 1 may be explained by quoting the following verse from the Viu-dharma: "Lord Hari, who holds the Sudarana-cakra is the master of all the demigods, and He is full of all potencies. Everything worthy of being obtained becomes available for one attached to chanting His holy names." Text 2 sarvem eva bhagavan-nmnm nirakua-mahimatve sati samahtnm uccaraam api nnrthaka-saskra-pracaya-hetutvd ekasyaivoccra-pracaya-vat iti nma-kaumud-karair ag-ktam. tath samahta-sahasra-nma-trr avtti-akte ka-nmoccaraam avaya mantavyam. sarvem-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; nmnm-of the holy names; nirakua-without being dependent on anything else; mahimatve-in the glory; sati-being so; samahtnm-of those who have accepted; uccaraam-an utterance of the Lord's holy name; api-even; nn-various; arthaka-granting benefits; saskra-of saskras (purificatory rituals); pracaya-of a multitude; hetutvtbecause of being the origin; ekasya-of one; eva-certainly; ucara-utterance; pracaya-vat-like a multitude; iti-thus; nma-kaumud-of the book Nma-kaumud; karai-by the words; ag-ktam-accepted; tath-in the same way; samahta-assembled; sahasra-nma-tr-three thousand holy names of the Lord; avtti-akte-of the transcendental potency; ka-of Lord Ka; nma-of the name; uccaraam-the utterance; avayam-inevitable; mantavyam-is considered. That the chanting of any of the Supreme Lord's names brings all good results and does not depend on any other process for it's effectiveness is confirmed in the following statement of the Nma-kaumud: "If one once chants the holy name of the Supreme Personality of Godhead, he attains all the benefits attained by performing a multitude of purificatory rituals." Text 3 atra deva-devasya yad-abhirucitam priya nma, tat sarvrtheu yojayet ity di, kecid vyacakate; yath hare priyea, govinda-nmn nihatni sadya iti.

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atra-in this connection; deva-devasya-of the master of the demigods; yat-which; abhirucitam-pleased; priyam-dear; nma-name; tat-then; sarva-all; artheu-in good results; yojayet-made possible; iti-thus; di-in the passage beginning; kecit-some persons; vyacakate-say; yath-just as; hare-of Lord Hari; priyea-by the dear; govinda-Govinda; nmn-name; nihatni-spoken; sadya-immediately; iti-thus. We may note that in the verse quoted in Text 1, the word "abhirucitam" means "dear". In some manuscripts the second half of this verse reads: hare priyea govindanmn nihatni sadya "By chanting the name Govinda, the favorite name of Lord Hari, one immediately attains the ultimate benefit of life." Text 4 nanu bhat-sahasra-nma-stotram nityam eva pahant devi prati sahasra-nmabhis tulya rma-nma varnane ity ady upapattya rma-nmnaiva sahasra-nma-phala bhavatti bodhayan r-mah-devas tat-sahasra-nmntar-gata-r-ka-nmnm api gauatva bodhayati. tarhi katha brahma-vacanam aviruddha bhavati. ucyate prastutasya tasya bhat-sahasra-nmastotrasyaivaikayavtty yat phalam, tad bhavatti rma-nmni prauhi. nanu-is it not so?; bhat-sahasra-nma-stotram-the Bhat-sahasra-nma-stotra; nityamrepeatedly; eva-certainly; pahantim-reads; devim-to Prvat; prati-in relation; sahasranmabhi-with thousands of names of Lord Viu; tulyam-equal; rma-nma-the holy name of Lord Rma; vara-nane-O beautiful-faced Prvat; iti di-in this passage; upapattya-by the explanation; rma-nmn-by the name of Lord Rma; eva-certainly; sahasra-nma-of one thousand names of Lord Viu; phalam-the result; bhavati-is produced; iti-thus; bodyayanexplaining; r-mah-deva-Lord iva; tat-of the Lord; sahasra-nma-thousand names; anta-gata-within; r-ka-of Lord Ka; nmnm-of the names; api-even; gauatvam-a secondary position; bodhayati-reveals; tarhi-then; katham-how is it; brahmna-of the Brahma Pura; vacanam-the statement; aviruddham-not contradicting; bhavati-is; ucyate-to this it may be answered; prastutasya-glorified; tasya-of this; bhat-sahasra-nmastotrasya-of the Bhat-sahasra-nma-stotra; eva-certainly; ekay-by one; vtty-activity; yatwhich; phalam-result; tat-that; bhavati-is; iti-thus; rma-nmni-in the holy name of Rma; prauhi-the greatness.

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Someone may present the following objection: Is it not so that the Bhat-sahasra-nmastotra in the 96th Chapter of the Uttara-khaa of the Padma Pura, Lord iva says to Prvat: "O beautiful goddess, a single utterance of the holy name of Rma is equal to a thousand utterances of these other names of the Supreme Lord."* From this we should certainly understand that Rma is the most important name of the Supreme Personality of Godhead, and the name of Ka is only secondary. Furthermore this same explanation may be found also in the Brahma Pura. To this objection we reply: This statement of Lord iva certainly explains the superior position of the name of Rma, but it does not specifically state that the name of Ka is secondary. We may also note that in other verses from the Vedic literature the primary importance of the name of Ka is revealed. Text 5 ka-nmni tu dvi-gv asambhavt sahasra-nmnm iti bahu-vacant tdn bahn sahasra-nma-stotrn trr vttya tu yat phalam, bhavatti tato 'pi mahat prauhi. ata eva tatraiva samasta-japa-yajn phala-da ppa-nanam u devi pravakymi nmnm aottara atam ity uktvnyem api japn veddy-uktn phalam antarbhavitam. ka-nmni-in the holy name of Ka; tu-but; dvi-gau-in a dvigu-samsa; asambhavtbecause of not being possible; sahasra-nmnm iti-of the word "sahasra-nmnm"; bahuvacanta-because of being in the plural number; tadnm-like that; bahnm-of many; sahasra-nma-stotrm-of prayers containing a thousand names of the Supreme Lord; tr avttya-reciting three times; tu-but; yat-which; phalam-result; bhavati-is; iti-thus; tatathan that; api-even; mahat prauhi-great importance; ata eva-therefore; tatra-in thsi connection; eva-certainly; samasta-of all; japa-yajnm-of the chanting of the holy names of the Lord; phala-dam-giving the result; ppa-sins; nanam-destroying; u-please hear; devi-O goddess; pravakymi-I shall now explain; nmnm-of the names; aa-uttaram atam-one hundred and eight; iti-thus; uktv-having spoken; anyem-of others; api-even; japnm-chanting of the names; veda-di-beginning with the Vedas; uktnm-of the statements; phalam-the result; antarbhavitam-contained within. We may note that because the word "sahasra-nmnm" is in the plural, we cannot interpret it to be a dvigu-samsa, and thus mean "of thousands of names of Ka". For this 288

reason the word "sahasra-nmnm" should be interpreted to mean "of those prayers containing a thousand names of the Lord". Simply by chanting the holy name of Rma three times, one gets the same benefit of chanting a thousand other names of the Lord, as contained in these groups of a thousand names. One also gets, in the same way, the same result of chanting many Vedic hymns. This is confirmed in the following verse from the Rmacandrasahasra-nma-stotra found in the 96th Chapter of the Uttara-khaa of the Padma Pura: "O goddess, please listen, and I shall speak to you one hundred and eight names of the Lord. The chanting of these names purifies one of all sins, and gives the same results which are obtained by reciting all the sets of one thousand names of the Lord." Text 6 tata ca prauhydhikyd uttarasya purvasmd balavattve sati prvasya mahimpi tadaviruddha eva vykhyeya. tath hi yadyapy evam eva r-kavat tan-nmno 'pi sarvata pra-aktitay sarvem api nmnm avayavitvam eva, tathpy avayava-sdhrayena prayoga-lakaam asamajasam eva. tatas tda-phala-lbhe bhavati pratibandhakam. tata-therefore; ca-also; prauhya-dhikyt-from the greatness; uttarasya-of the last; prvasmt-from the former; balavattve-in the strength; sati-being so; prvasya-of the former; mahima-the glory; api-also; tat-aviruddha-not refuting; eva-certainly; vykhyeya-may be explained; tath hi-moreover; yadyapi-although; evam-in this way; eva-certainly; r-kavat-as r Ka; tat-nmna-of His holy name; api-also; sarvata-in all respects; pra-aktitay-as full of all potencies; sarvem-of all; api-even; nmnm-of the holy names of the Lord; avayavitvam-as the complete whole; eva-certainly; tathpinevertheless; avayava-sdhrayena-as a part of the whole; prayoga-lakaam-usage; asamajasam-improper; eva-certainly; tata-therefore; tda-like that; phala-result; lbhein the attainment; bhavati-is; pratibandhakam-refutation. As Lord Ka is the Original Personality of Godhead, from whom the various viu-tattva expansions of the Lord emanate, so Ka is the original name of the Lord, and all other names are simply part and parcel of that original name Ka. The original name Ka is more powerful than the other names, and the result of chanting the name of Ka is greater than that of chanting the other names of the Lord. Text 7 tato nmntara-sdhraam eva phala bhavet; yath skn-mukter api dtu r-vivrdhanasya yajgatvena kriyamnasya svarga-mtra-pradatvam; yath va veda-japatas tadantargata-bhagavan-mntrepi na brahmalokdhika-phala-prpti. yathtraiva tvat kevala rma-nmaiva sakd-vadato 'pi bhat-sahasra-nma-phalam antar-bhta-rma-nmnaikonasahasra-nmaka sampram, bhat-sahasra-nmpi pahato bhat-sahasra-nma-phalam, na

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tv adhikam ekona-sahasra-nma-phalam iti. ata eva sdharan keavdi-nmnm api tadyat-vailakayenghyamnnm avatrntara-nma-sdharaa-phalam eva jeyam. tata-therefore; nma-names; antara-other; sdhraam-generally; eva-certainly; phalam-result; bhavet-may be; yath-just as; skt-directly; mukte-of liberation; apieven; dtu-the giver; r-viu-of Lord Viu; rdhanasya-the worship; yaja-agatvenaas the parts of sacrifices; kriyamnasya-performed; svarga-svargaloka; mtra-only; pradatvam-granting; yath-just as; v-or; veda-of the Vedas; japata-from the chanting; tat-anta-gata-within which; bhagavat-the Personality of Godhead; mantrea-with mantras glorifying; api-even; na-not; brahmaloka-than Brahmaloka; adhika-greater; phala-result; prpti-attainment; yath-just as; atra-in this connection; eva-certainly; tvat-in that way; kevalam-only; rmanma-the holy name of Lord Rma; sakt-once; vadata-of the speaker; api-even; bhatsahasra-nma-of the Bhat-sahasra-nma-stotra; phalam-the result; anta-bhta-within which; rma-Rma; nma-the name; eka-una-minus one; sahasra-thousand; nmakamnames; sampram-complete; bhat-sahasra-nma-the Bhat-sahasra-nma; api-even; pahata-of one who is reading; bhat-sahasra-nma-of reading the Bhat-sahasra-nma; phalam-the result; na-not; tu-but; adhikam-greater; eka-una-minus one; sahasra-nma-of the thousand names; phalam-the result; ata eva-therefore; sdhranm-equal; keavaKeava; di-beginning with; nmnm-of the names; api-even; tadyat-vailakayena-as distinctly different; ghyamnnm-accepted; avatra-incarnations; antara-other; nmathe names; sdharaa-in common; phalam-result; eva-certainly; jeyam-may be understood. The result obtained by chanting the name of Ka is different from that obtained by chanting any other name of the Lord. As by the worship of Lord Viu one obtains liberation, and by performing the rituals of the Vedas one only obtains the upper material planets of Svargaloka, and as by chanting the mantras of the Vedas, even though they may sometimes contain prayers to the Supreme Personality of Godhead, one cannot obtain a result greater than residence on the Brahmaloka planet, so, by chanting the holy name of Lord Rma, one obtains only the same result obtained by chanting the prayers known as the Bhat-sahasranma (assuming one omits the name of Lord Rma, which is included within the Bhatsahasra-nma prayers). The result obtained by chanting the names of the incarnations of the Supreme Personality of Godhead is not equal to the result of chanting the names (such as Ka and others) that directly refer to the original form of the Lord as r Ka. Text 8 nma-kaumudy tu sarvnartha-kaya eva jn jna-vieo niiddha. na tu premdiphala-tratamye. tad eva tatra ka-nmna sdharaa-phaladatve sati sahasra-nmabhis tulya rma-nma varnane

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ity api yuktam evoktam. vastutas tv eva sarvvatrvatri-nmabhya r-ka-nmno 'bhyadhika phala svaya-bhagavattvt tasya. nma-kaumudym-in the Nma-kaumud; tu-also; sarva-all; anartha-unwanted things; kaya-destruction; eva-certainly; jna-knowledge; ajna-and ignorance; vieaspecific; niiddha-prevented; na-not; tu-but; prema-pure love of God; di-beginning with; phala-results; tratamye-in the series of gradations; tat-therefore; evam-in this way; tatra-there; ka-nmna-of the holy name of Ka; sdharaa-in general; phalatve-giving results; sati-being so; sahasra-nmabhi-with the thousand names; tulyam-equal; rmanma-the name of Rma; vara-anane-O beautiful-faced Prvat; iti-thus; api-also; yuktamproper; eva-certainly; uktam-said; vastuta-in truth; tu-but; evam-in this way; sarva-all; avatra-incarnations of Godhead; avatri-and the origin of the incarnations; nmabhya-of the names; r-ka-nmna-of the name of Ka; abhyadhikam-superior; phalam-result; svayam-bhagavattvt-because He is the Original Personality of Godhead; tasya-of Him. The Nma-kaumud explains that, in general, the removal of ignorance and unwanted materialistic habits are the results obtained by chanting the holy name of the Lord. Lord iva refers to these results when He says to Prvat: "O beautiful goddess, by once chanting the holy name of Rma, one obtains the results of chanting the thousand names of the Lord found in the Bhat-sahasra-nma-stotra." Chanting these names of the Supreme Lord, however does not bring to the chanter the state of exalted pure love of God attained by those who chant the name of Ka. Because the chanting of Ka brings pure love of God, it gives the best results among all the names of the Lod. We may also understand that because Lord Ka is the Original Personality of Godhead, the source of all incarnations of Godhead, the chanting of His name brings a better result than the chanting of the names of the various incarnations manifested from Him. Text 9 nanu yath dara-paurnamsydy-aga-bhtay prhty sarvn kmn avpnotty dv artha-vdatva tathaivtrobhaytrpi bhaviyatti cet. na. bhat-sahasra-nma-stotra pahitvaiva bhojana-kri dev prati rma-nmaiva sakt krtayitv kta-kty sat may saha bhukva iti skd bhojane r-mahdevena pravartant. atas tato 'pi prauhydhikyt ka-nmni tu tathrtha-vdatva drotsritam eveti. nanu-is it not so?; yath-just as; dara-the ritual performed on the new-moon day; pauras-the ritual performed on the full-moon day; di-beginning with; aga-bhtayrituals; pra-ahutya-perfectly offering sacrifice; sarvn-all; kmn-material desires; vapnoti-one obtains; iti-thus; dau-beginning with; artha-vdatvam-speaking this; tath-in the same way; eva-certainly; atra-here; ubhayatra-in both places; api-also; bhaviyati-will be; cet-if; na-no; bhat-sahasra-nma-stotram-the Bhat-sahasra-nma prayers; pahayitv291

having recited; eva-certainly; bhojana-karim-bringing sense-gratification; devm-prati-to the goddess; rma-nma-the name of Rma; eva-certainly; sakt-once; krtayitv-having chanted; kta-ktya-successful and perfect; sat-pure; may saha-with me; bhukva-you may enjoy; iti-thus; skt-directly; bhojane-in enjoyment; r-mahdevena-by Lord iva; pravartant-by establishing; ata tata-therefore; api-also; prauhya-adhikyt-because of superiority; ka-nmni-in the name of Ka; tu-also; tatha-artha-vdatvam-this kind of explanation; dra-utsaritam-cast far away; eva-certainly; iti-thus. Someone may argue: By performing various Vedic sacrifices such as the dra and pauramsa, one may obtain all material desires. For this reason, these should be performed, and not the chanting of the holy names of Ka and Rma. This argument is answered in the following explanation of the Bhat-sahasra-nma prayers, where Lord iva says to Prvat: "My dear Prvat, by chanting the holy name of Rma even once, you will become successful, pure and perfect. By thus chanting the holy names, you will be able to enjoy transcendental bliss in My association." The paltry material benefits so eagerly sought by our opponent are thus completely rejected by the chanters of the holy name of Lord Ka, the best of the Lord's holy names. Text 2 (Main text of Ka-sandarbha is again resumed at this point) pdme ptla-hae r-mathur-mhtmye r-mahdevasyaiva vkye trakj jyate mukti prema-bhaktis tu pvakt iti. prvam atra mocakatva-prema-datvbhy trakapvaka-saje rma-ka-nmnor hi vihite. tatra ca rma-nmni mocakatva-aktir evdhika. r-ka-nmni tu moka-sukha-tiraskri-premnanda-dattva-akti samdhiketi bhava. pdme-in the Padma Pura; ptla-khae-in the Ptla Khaa; r-mathurmhtmye-in the Mathur-mhtmya; r-mahdevasya-of Lord iva; eva-certainly; vkye-in the statement; trakt-from the liberator; jyate-is generated; mukti-liberation; premabhakti-devotional service in pure love of God; tu-but; pvakt-from the purifier; iti-thus; prvam-previously; atra-here; mocakatva-prema-datvbhym-of the liberator and the giver of pure love of God; traka-as the liberator; pvaka-and the purifier; saje-with the names; rma-of Rma; ka-and Ka; nmno-of the two names; hi-certainly; vihiteascertained; tatra-there; ca-also; rma-nmni-in the holy name of Rma; mocakatva-aktithe potency for liberation; eva-certainly; adhika-is greater; r-ka-nmni-in the holy name of r Ka; tu-but; moka-sukha-the happiness of liberation; tiraskri-eclipsing; prema-of pure love of God; nanda-bliss; dattva-giving; akti-potency; samdhikgreater; iti-thus; bhva-the meaning. In the Mathur-mhtmya section of the Ptla Khaa of the Padma Pura, in the description of the holy names of Ka and Rma, Lord iva says: 292

"From one holy name liberation is obtained, and from the other holy name purification and love of God are obtained." In other words, by chanting the holy name of Lord Rma, one attains liberation, and from chanting the holy name of Lord Ka, one attains pure love of God, which makes the happiness of liberation seem very insignificant. Text 3 ittha evokta viu-dharmottarre yac chakti nma yat tasya tasminn eva ca vastuni sdhaka purua-vyaghra saumya-krreu vastuu. iti. ittham-in this way; eva-certainly; uktam-said; viu-charma-uttare-in the Viudharmottara Pura; yat-which; akti-potent; nma-holy name; yat-which; tasya-of Him; tasmin-in Him; eva-ca-also; vastuni-real; sdhakam-equally effective; purua-vyaghra-O best of men; samya-on the gentle; krreu-on the sinful; vastuu-persons; iti-thus. The potency of the holy name of r Ka is also described in the Viu-dharmottara Pura: "O best of men, both saints and demons attain love of God by chanting the holy name of Ka." Text 4 ki ca, r-ka-nmno mukhyatva nigadenaiva ryate prabhsa-pure r-nradakuadhvaja-savde r-bhagavad-uktau nmn mukhyatama nma kkhya me parantapa iti. kim ca-furthermore; r-ka-nmna-the holy name of Ka; mukhyatvam-state of being the most important; nigadena-by description; eva-certainly; ryate-is heard; prabhsa-pure-in the Prabhsa Pura; r-nrada-between Nrada; kuadhvaja-and Kuadhvaja; samvde-in the conversation; r-bhagavat-of the Supreme Lord; uktau-in the statement; nmnm-of names; mukhyatamam-most important; nma-name; ka-khyamthe name Ka; me-My; parantapa-O subduer of the enemies (Arjuna); iti-thus.

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That r Ka is the most important of all holy names of the Lord is described by Lord Ka Himself. As recorded in the conversation between Nrada and Kuadhvaja in the Prabhsa Pura, Lord Ka said: "O Arjuna, of all My holy names, the name Ka is the most important." Text 5 tad eva gati-smnyena nma-mahima-dvr tan -mahimtiaya sdhita. tath tadyagua-rpa-ll-mathurdi-sthnnm api tac-chstra-pratipadyamnai sarvdhikamahimabhir apy asv anusandheya, vistra-bhiy tu nodhriyate. ittham eva r-kasyaivsamordhva-mahimatvt svayam eva tenpi sakala-bhakta-vndavandita-bhagavat-praaya rmad-arjuna prati sarva-strrtha-sra-bhta-rgtopasahra-vkye nijkhila-prdurbhvntara-bhajnm atikramya svabhajanam eva sarva-guhyatamatvenopadiam. tat-therefore; evam-in this way; gati-smnyena-superexcellent; nma-of the holy name; mahima-glories; dvr-by; tat-His; mahima-of othe glories; atiaya-superior position; sdhita-is demonstrated; tath-in the same way; tadya-His; gua-qualities; rpa-form; ll-pastimes; mathur-di-sthnnm-and of Mathur and other places of His transcendental pastimes; api-also; tat-stra-by the Vedic literatures; pratipadyamnai-described; sarvaadhika-superexcellent; mahimabhi-by the glories; api-also; asau-this; anusandheyashould be considered; vistra-bhiy-with fear of an overly elaborate presentation; tu-but; na-not; udahriyate-is described; ittham-thus; eva-certainly; r-kasya-of ri Ka; evacertainly; asama-rdhva-without equal or superior; mahimatvt-because of possessing glories; svayam-personally; eva-certainly; tena-by Him; api-even; sakala-by all; bhaktavnda-the devotees; vandita-worshiped; bhagavat-of the Supreme Personality of Godhead; praayam-devotional love; rmat-arjunamprati-to Arjuna; sarva-stra-of all Vedic literatures; artha-of the meaning; sra-bhta-the essence; r-gta-of Bhagavad-gt; upasahra-conclusion; vkye-in the statements; nija-of His own; akhila-of all; pradurbhva-antara-of other incarnations; bhajanam-worship; atikramya-surpassing; svabhajanam-the direct worship of r Ka; eva-certainly; sarva-guhyatamatvena-as the most intimate of all kinds of confidential knowledge; upadiam-is instructed. That r Ka is the Supreme Personality of Godhead, worthy of the worship and glorification of all living entities is proved by this description of the superexcellent glories of His holy name. His holy transcendental qualities, form, pastimes, and abodes (such as Mathur and other places where He enjoyed pastimes), are also glorified in the same way in all the Vedic literatures, and they are described as superior to the qualities, pastimes, forms, etc. of any incarnation of the Lord. Afraid of unnecessarily increasing the size of this book, we will not present all these quotations now. At the conclusion of Bhagavad-gt, which is the essence of all Vedic literatures, Lord Ka, whose glories are unequaled, and who is worshiped by all the devotees, instructed Arjuna, who was full of love for Him, to neglect the worship of the various incarnations of Godhead, and simply worship r Ka. The Lord said that this direct worship of Him is the 294

most confidential of all knowledge. This explanation is recorded in the following verses of rmad Bhgavad-gt (18.60-66) where Lord Ka says: Text 7 tath kartu necchasi yan-moht karinyasy avao 'pi tat ity anantaram tath-in the same way; kartum-to do; na-not; icchasi-like; yat-that; moht-by illusion; kariyasi-you will act; avaa-imperceptibly; api-even; tat-that; iti-thus; anantaramafterwards. "Under illusion you are now declining to work according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunt.* Text 8 vara sarva-bhtn hd-dee 'rjuna tihati bhrmayan sarva-bhtni yantrrhni myay vara-the Supreme Lord; sarva-bhtnm-of all living entities; hd-dee-in the location of the heart; arjuna-O Arjuna; tihati-resides; bhrmayan-causing to travel; sarva-bhtniall living entities; yantra-machine; rhni-being so placed; myay-under the spell of material energy. "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.* Text 9 tam eva araa gaccha sarva-bhvena bhrata tat prasdt par nti sthna prpsyasi vatam

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tam-unto Him; eva-certainly; araam-surrender; gaccha-go; sarva-bhvena-in all respects; bhrata-O son of Bharata; tat-prasdt-by His grace; parm-transcendental; ntim-peace; sthnam-abode; prpsyasi-you will get; vatam-eternal. "O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.* Text 10 iti te jnam khyta guhyd guhyatara may vimyaitad aeea yathecchasi tath kuru iti-thus; te-unto you; jnam-knowledge; dhytam-described; guhyt-confidential; guhyataram-still more confidential; may-by Me; vimya-by deliberation; etat-that; aeea-fully; yath-as you; icchasi-you like; tath-that; kuru-perform. "Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.* Text 11 sarva-guhyatama bhya u me parama vaca io 'si me dham iti tato vakymi te hitam sarva-guhyatamam-the most confidential; bhya-again; u-just hear; me-from Me; paramam-the supreme; vaca-instruction; ia asi-you are very dear to Me; me-of Me; dham-very; iti-thus; tata-therefore; vakymi-speaking; te-for your; hitam-benefit. "Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.* Text 12 man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi satya te pratijne priyo 'si me

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man-man-thinking of Me; bhava-just become; mat-bhakta-My devotee; mat-yj-My worshiper; mm-unto Me; namaskuru-offer your obeisances; mm-unto Me; eva-certainly; eyasi-come; satyam-truly; te-to you; pratijane-I promise; prija-dear; asi-you are; me-My. "Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.* Text 13 sarva-dharmn parityajya mm eka araa vraja aha tv sarva-ppebhyo mokayiymi m uca sarva-dharmn-all varieties of religion; parityajya-abandoning; mm-unto Me; ekamonly; araam-surrender; vraja-go; aham-I; tvm-you; sarva-all; ppebhya-from sinful reactions; mokayiymi-deliver; m-not; uca-worry. "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."* Sarva-samvdin Comment (Part 2) Text 1 atha vara sarva-bhtnm ity adi r-gt-padya-akasya kta-vykhynantaram eva vykhyeyam. tath hi atra kacid vadati vara sarva-bhtnm ity dau sarvam evedam vara iti bhvena yad bhajanam, tatra jna-spara. iha tu man-man bhava ity adi uddhaiva bhaktir upadiety ata eva sarva-guhyatamatvam. ki v, prvea vkyena parokatayaivevaram uddiyaprea tam evaparokatay nirdiavn ity ata eva na ca vktavyam. atha-now; vara sarva-bhtnm iti di-beginning with 18.61; r-gt-of Bhagavad-gt; padya-of the verses; akasya-six; kta-done; vykhyna-antaram-explanation; eva-in this way; vykhyeyam-may be explained; tath hi-moreover; atra-here; kacit-Lord Ka; vadati-says; vara sarva-bhtnm iti dau-verse 18.61; sarvam-everything; eva-certainly; idam-this; vara-supreme controller; iti-thus; bhvena-with the conception; yat-which; bhajanam-worship; tatra-there; jna-of actuall knowledge; aa-of a particle; spara-the touch; iha-here; tu-but; mat-man bhava iti di-in verse 18.65; uddh-pure; evacertainly; bhakti-devotional service; upadi-indicated; iti-thus; ata eva-therefore; sarva-guhyatamatvam-the status of being the most secret of all secrets; kim v-or; prveawith the previous; vkyena-statement; parokatay-as being difficult to perceive; eva297

certainly; varam-the Supreme Personality of Godhead; uddiya-indicating; aparea-by another; tam-Him; eva-certainly; aparokatay-as easy to perceive; nirdiavn-indicated; iti-thus; ata eva-therefore; na-not; ca-also; vaktavyam-may be said. In these six verses from Bhagavad-gt, Lord Ka explains the worship performed by one situated in a little transcendental knowledge (in verse 18.61, beginning with the words "vara sarva-bhtnm"), and he openly states the supreme secret of pure devotional service (in verse 18.65, beginning with the words "man-man bhava"). In the first quote the reference to Lord Ka is remote, but in the second quote the reference to Him is obvious. Text 2 prvam api man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi yuktaivam tmna mat-paryaa ity dibhi uddha-bhajanasyoktatvt. prvam-previously (Bhagavad-gt 9.34); api-also; mat-man-always thinking of Me; bhava-become; mat-My; bhakta-devotee; mat-My; yj-worshiper; mm-unto Me; namaskuru-offer obeisances; mm-unto Me; eva-completely; eyasi-come; yuktv evambeing absorbed; tmnam-your soul; mat-paryaa-devoted to Me; iti-thus; dibhi-in the words beginning; uddha-pure; bhajanasya-of devotional service; uktatvt-from the description. This same description of pure devotional service was also given previously in almost the same words in the following verse (Bhagavad-gt 9.34): "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me."* Text 3 tathpi adhiyajo 'ham evatra dehe deha-bht vara ity dau ca svasyntarymitvena coktatvt.

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tath api-moreover; adhiyaja aham eva atra dehe deha-bhtm vara iti dau-Bhagavadgt 8.4; ca-also; svasya-of Him; antarymitvena-position as the Supersoul residing in the hearts of all living entities; ca-also; uktatvt-because of the statement. Lord Ka also describes Himself as the all-pervading Supersoul present in the hearts of all living entities (Bhagavad-gt 8.4): "Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being."* Text 4 sarva-guhyatamatva-guhyataratvayor anupapattir iti yad yad eva prva smnyatayoktam, tasyaivante vivicya nirdiatvt. sarva-guhyatamatva-as the most confidential; guhyataratvayo-and as more confidential; anupapatti-no logical connection; iti-thus; yat yat-whatever; eva-certainly; prvampreviously; smnyatay-in general; uktam-said; tasya-of that; ante-in the end; vivicyadeliberating; nirdiatvt-because of indicating. Someone may question: Lord Ka explains (18.63-64) that the last verses of Bhagavadgt are the most confidential part of knowledge. This last part of Bhagavad-gt, however simply restates what has already been stated in a general way in the previous verses of the Gt. Why does Lord Ka say that this last part is more confidential? Text 5 ucyate na tvad bhajana-tratamyam; atra bhajanya-tratamyasypi sambhave gauamukhya-nyyena bhajany evrtha-sampratte. mukhyatva ca, tasya phalam ata upapatte iti nyyena, vieatas tu tac-chabdena na svayam eva tad-rpa iti mat-abdena svayam evaitad-rpa iti ca bhedasya vidyamnatvd upadea-dvaye nijenaudsnyenveena ca ligenpratvopalambht. ucyate-to this I reply; na-not; tvat-in that way; bhajana-of worship; tratamyam-higher and lower; atra-here; bhajanya-of the worshipable object; tratamyasya-of the higher and lower; api-even; sambhave-in the manifestation; gaua-most important; mukhya-and lesser important; nyyena-by the example bhajanye-in the worshipable object; eva-certainly; artha-of the meaning; sampratte-because of the conviction; mukhyatvam-the most important; ca-also; tasya-of that; phalam-the result; ata-from Him; upapatte-because of the manifestation; iti-thus; nyyena-by the example; vieata-specifically; tu-but; tat-abdena-by the word "tat (His)"; na-not; svayam-personally; eva-certainly; tat-His; rpa-form; iti-thus; mat-abdena-by the word "mat (My)"; svayam-personally; eva299

certainly; etat-this; rpa-form; iti-thus; ca-and; bhedasya-of the division; vidyamnatvtbecause of being so; upadea-of instructions; dvaye-two; nijena-by His own; udsnyenanuetrality; veena-by the entrance; ca-also; liena-by the sign; apratva-incompleteness; upalambht-because of the direct perception. I answer: It is not that in the later part of Bhagavad-gt Lord Ka explains a higher method of worship, but rather, in the last part of the Gt He explains a higher object of worship. Earlier in the Gt, the Lord describes the all-pervading Supersoul, the neutral observer of all living entities (8.4) ("tat=Him), and later the Lord describes Himself as the Original Supreme Person ("mat=Me). In this way Lord Ka is described as the ultimate object of worship, just as in the Vednta-stra (3.2.39), the Personality of Godhead (and not the demigods) is described as the ultimate bestower of the results of sacrifice. Text 6 phala-bheda-vyapadeena eva-karae ca tat-tad-arthasyaiva puatvc ca, skd eva bhajanya-tratamyam upalabhyate. vastutas tu sarva-bhvena ity asya sarvendriyapravanatayety artha. gaua-mukhya-nyyenaiva jna-mirasya sarvtmat-bhavanalakaa-bhajana-rprthasya bdhitatvt, sthnam prpsyasi vatam iti loka-viea-prpter eva nirdiatvt. phala-of results; bheda-difference; vyapadeena-by the delineation; eva-karae-in the word "eva"; ca-also; tat-tat-various; arthasya-of meanings; eva-certainly; puatvt-because of the increase; ca-also; skt-directly; eva-certainly; bhajanya-of the object of worship; tratamyam-higher and lower; upalabhyate-may be understood; vastutah-in fact; tu-but; sarva-bhvena-in all respects; iti-thus; asya-of Him; sarva-of all; indriya-the senses; ; pravaatay-in a favorable attitude; iti-thus; artha-the meaning; gaua-secondary; mukhya-and primary; nyyena-by the example; jna-with knowledge; mirasya-mixed; sarva-tmat sarva-bhvena"; bhavana-lakaa-meditation; rpa-arthasya-consisting of; bdhitatvt-because of the refutation; sthnam prpsyasi vatam-"You will attain the eternal abode"; iti-thus; loka-of a planet; viea-specific; prapte-of the attainment; evacertainly; nirdiatvt-because of the indication. That pure devotional service was described by the Lord before 18.63 is confirmed by verse 18.62 ("O scion of Bharata, surrender to Him utterly. By His grace you will attain transcendental peace, and the supreme and eternal abode"*). In this verse the word "eva (certainly)" emphasizes the meaning, and the phrase "sarva-bhvena" should be interpreted according to the primary meaning of the words ("in all respects"). The secondary meaning of the words ("by accepting the process of meditation") should not be accepted here. We may also note that the Lord's own planet in the spiritual world is also described in the words "You will attain the supreme and eternal abode."* In this way it should be understood that the great secret revealed after verse 18.64 is not the process of pure devotional service, but rather, the ultimate object of that service: r Ka.

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Text 7 tasmn na ca bhajanvtti-tratamyvaka. na ca bhajanyasyaiva parokparokatay nirdeayos tratamyam. tadaiva tay pracnay canay gati-kriyay sakoca-vttir iyam kalpany. yady antarymina sakd anyparvasth na ryate stre, ryate tu tadavasthata par, tato 'pi par ca sarvatra. tasmt-therefore; na-not; ca-and; bhajana-of worship; vtti-activity; tratamyagradations of higher and lower; avaka-occasion; na-not; ca-and; bhajanyasya-of the object of worship; eva-certainly; paroka-directly; aparokatay-or indirectly revealed; nirdeayo-of the indication; tratamyam-higher and lower; tad-then; eva-certainly; tayby this; pracnaya-previous; ca-and; anay-by this; gati-kriyay-by the action; sakocavrtti-abridgement; iyam-this; kalpanya-should be considered; yadi-if; antarymina-of the Supersoul; sakt-from the presence; any-another; apar-different; avasth-situation; na-not; ryate-is heard; stre-in the Vedic literature; ryate-is heard; tu-but; tatavasthata-from that situation; par-higher; tata-from that; api-also; par-higher; ca-also; sarvatra-everywhere. It is not, therefore, that in the earlier portions of Bhagavad-gt, the Lord describes an inferior process of worship, and neither does He describe the object of worship in a more indirect way in that portion of the Gt. In the beginning portion of the Gt, therefore, the Lord describes the all-pervading Supersoul, and afterwards He describes Himself as the Original Personality of Godhead, above the Supersoul. Text 8 atraiva tvat sdhibhtdhidaivam m sdhiya ja ca ye vidu ity dau bheda-vyapadet tatra saha-yukte 'pradhne iti smaraendhiyajasyntarymina sahrtha-ttyntatay labdha-samsa-padasya svasmad-aprdhanatvoktes tata paratva rkasya vyaktam eva. atra-in this connection; eva-certainly; tavat-to that extent; sdhibhta-adhidaiva m sa-adhiyaja ca ye vidu iti-dau-in the passage beginning with these words; bheda-of the distinction; vyapadet-from the indication; tatra-there; saha-yukte-in the use of the word "saha"; apradhne-as not the most important; iti-thus; smaraena-by remembrance; adhiyajasya-of the object of sacrifice; antarymina-of the Supersoul; saha-of the word "saha"; artha-the meaning; ttya-antataya-in the instrumental case; labdha-samsa-padasyaas a compound word; svasmat-than Himself; apradhnatva-as not the most important;

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ukte-from the statement; tata-from that; paratvam-superiority; r-kasya-of r Ka; vyaktam-manifested; eva-certainly. That the form of r Ka is more important than the form of the Supersoul is confirmed in the following verse of Bhagavad-gt (7.30), where Lord Ka says: "The Supersoul form of Mine is the governing principle of the material manifestation, the one underlying all the demigods, and the one sustaining all sacrifices. The devotees know that I am the Original Supreme Lord, and that My form as r Ka is more important than My form as the Supersoul." We may note the use of the word "sa" (with) in the words "sdhibhtdhidaivam" and "sdhiyajam" in this verse. The word "sa" in these compound words indicates that the word understood to be in the instrumental case in these compounds is considered secondary, and the word expressed by the whole compound is considered primary. This is confirmed in the following stra of Panini (Adhyy 2.3.19): "saha-yukte 'pradhne". From this we may understand that the form of r Ka is most important, and the form of the Supersoul is only secondary. Text 9 adhiyajo 'ham evatra ity dau ca tad eva vyajyate sa ea bhagavn droa praj-rpea vartate itivat. tasmd bhajanya-tratamya-vivaksayaivopadea-tratamya siddham. adhiyaja aham evatra iti dau-in Bhagavad-gt 8.4: adhiyajo 'ham evatra dehe deha-bht vara ca-also; tat-that; eva-certainly; vyajyate-is manifested; sa ea-he; bhagavn-lord; droa-Drocrya; praj-rpea-in the form of his son Avatthm; vartate-is existing; itivat-in the same way; tasmt-therefore; bhajanya-of the object of worship; tratamyagradations of higher and lower; vvaksaya-with the intention to describe; eva-certainly; upadea-of instructions; tratamyam-gradations of higher and lower; siddham-are established. Someone may object to our interpretation of this verse, and claim that Lord Ka described Himself as the Supersoul present in the hearts of all living entities. This is described in the following words spoken by Lord Ka Himself (Bhagavad-gt 8.4): "I am the Supreme Lord, represented as the Supersoul, dwelling in the heart of every embodied being."* 302

This should be understood to mean that Lord Ka expands Himself to appear as the allpervading Supersoul. This does not mean that the original form of r Ka is present as the all-pervading Supersoul. This is something like the following explanation of Drocrya found in the rmad-Bhgavatam (1.7.45): "He (Drocrya) is certainly still existing, being represented by his son."* As Drocrya was present in his son, so Lord Ka is present in His personal expansion as the Supersoul. In this way we have conclusively demonstrated that the latter part of Bhagavad-gt explains a more advanced stage of spiritual life not because of the superiority of the form of worship described there, but because a superior object of worship (the original form of r Ka) is described there. Text 10 e tu va ativadati ya satyentivadati itivat. ya satyena brahmaaiva pratipadya-bhtena sarva vdinam atikramya vadati, ea eva sarvam atikramya vadatty artha. ea-He; tu-certainly; vai-indeed; ativadati-surpasses; ya-who; satyena-Brahman; ativadati-surpasses; itivat-in that way; ya-who; satyena-the word "satya"; brahmaBrahman; eva-certainly; pratipadya-bhtena-established; sarvam-all; vdinam-speaker; atikramya-surpassing; vadati-speaks; ea-He; eva-certainly; sarvam-everything; atikramya-surpassing; vadati-speaks; iti-thus; artha-the meaning. That r Ka is the ultimate object of worship is also hinted in the following explanation of Chndogya Upaniad (7.16.1): "The ultimate feature of the Supreme surpasses everything." Text 11 tad evam arthe yath tatra vadasyti-yita-ligena nmdi-pra-paryantni tat-prakaraa uttarottara-bhmatayopadiny api sarvi vastny atikramya brahmaa eva bhmatva sdhyate, tadvad atrpy upadedhikyena pratipadydhikyam iti. ata r-kasyaivdhikyam ity ante 'py ukta dik. tat-therefore; evam-in this way; arthe-when the meaning; sati-is established; yath-just as; tatra-there; vdasya-of the statement; ati-yita-situated beyond; ligena-by the characteristic; nma-the name; di-beginning with; pra-life; paryantni-culminating in; tat-prakarae-in that explanation; uttara-uttara-higher and lower; bhmatay-with superiority; upadini-delineated; api-even; sarvi-all; vastni-truths; atikramya303

surpassing; brahmaa-of Brahman; eva-certainly; bhmatvam-superiority; sdhyate-is established; tadvat-in that way; atra-here; api-also; upadea-of instruction; adhikyena-with the superiority; pratipadya-of that which is to be established; adhikyam-superiority; itithus; ata-from this; r-kasya-of r Ka; adhikyam-superiority; iti-thus; ante-at the conclusion; api-also; uktam-described; dik-direction. This statement of Chndogya Upaniad explains that the Absolute Godhead is beyond everything existing in the world of material names and forms. The Supreme Godhead is described in His most confidential feature as r Ka. This truth is revealed at the very end of Bhagavad-gt (18.65-66). Text 14 em artha aocyan anvaocas tvam ity di grantho na yuddhbhidyaka, yata kartum ity di tata paramrthbhidhyaka evyam. em-of these verses; artha-the meaning; aocyan-that which is not worthy of lamentation; anvaoca-you are lamenting; tvam-you; iti-thus; di-beginning with; grantha-book; na-not; yuddha-abhidhyaka-for inciting Arjuna to fight; yata-because; kartum iti adi-in the explanation of Chapter 18, verse 60 of the Gt; tata-therefore; parama-artha-abhidhayaka-for teaching about the ultimate goal of life; eva-certainly; ayamthis. An explanation of these verses follows: Firstly, although Ka (beginning with Chapter 2, verse 11: "While speaking learned words you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead"*) appears to be speaking the Bhagavad-gt in order to incite Arjuna to fight, this is not Ka's actual purpose. Ka does not need to convince Arjuna to fight, for Arjuna will fight anyway (Chapter 18, verse 60: "Under illusion you are now declining to act according to My direction. But, compelled by Your own nature, you will act all the same, O son of Kunt."*). Ka's actual intention in speaking the Gt was to teach the ultimate goal of life. Text 15 tatrpi guhyataram sarva-guhyatama bhya u ity ha vara ity di. tatra api-nevertheless; guhyataram-very confidential; sarva-guhyatamam-the most confidential; bhya-again; u-just hear; iti-thus; ha-said; vara iti di-beginning with Chapter 18, verse 61.

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The ultimate goal of life, which is the actual message of Bhagavad-gt, is described as a great secret. Lord Ka says (18.64): "Because you are my very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit."* Text 16 ya eka sarvntarym vara, sa eva sarv sasra-yantrrhni bhtni myay bhramayan tem eva hd-dee tihati, srva-bhvena purua eveda sarvam iti bhvanay sarvendriya-preraatay va par ntim tady param bhaktim samo man-nihat buddhe ity ukteh. sthnam tadyam dhma, guhyt. brahma-jnd api, guhyataram" dvayo prakre tarap. ya-who; eka-sole; sarva-antarymi-all-pervading Supersoul; vara-denoted by the word "vara"; sa-He; eva-certainly; sarvi-all; sasra-made of material energy; yantra-machine; rhni-being so placed; bhtni-living entities; myay-under the spell of material energy; bhramayan-causing to travel; tem-of them; eva-certainly; ht-dee-in the location of the heart; purua-the Supreme Personality of Godhead; eva-certainly; idamthis; sarvam-everything; iti-thus; bhavanay-with the conception; sarva-indriya-all the senses; preraatay-engaging; v-or; parm-transcendental; ntim-peace; tadym-His; paramm-transcendental; bhaktim-devotional service; ama-peace; mat-nihat-faith in Me; buddhe-of intelligence; iti-thus; ukte-from the statement (rmad-Bhgavatam 11.19.36); sthnam-abode; tadyam-His; dhma-abode; guhyt-confidential; brahmajnt-than knowledge of Brahman; api-even; guhyataram-still more confidential; dvayoof the two; prakare-superior; tarap-by use of the affix "tara". The word "vara" in Chapter 18, verse 61, refers to the all-pervading Supersoul, who is situated in everyone's heart and is directing the wanderings of all living entities, who are seated as on a machine, made of material energy. In verse 62, Lord Ka says "O scion of Bharata, surrender unto Him utterly."* In this verse "utterly" means: 1. understanding that "the Supreme Personality of Godhead is everything" (vetvatara Upaniad 3.15), and 2. wholeheartedly engaging all the senses in the service of the Lord. Lord Ka says (in verse 62): "By His grace you will attain transcendental peace and the supreme and eternal abode."* It is understood that one attains transcendental peace by engaging in devotional service to Lord Ka. This is confirmed in the rmad-Bhgavatam (11.19.36), where Lord Ka says: By placing one's faith in Me, one attains transcendental peace." The word "guhyt" (in verse 63) refers to knowledge of impersonal Brahman, and the word guhyataram" refers to the more confidential knowledge of the all-pervading Supersoul.

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Text 17 athedam api nijaiknta-bhakta-varya tasmai na paryptam ity avadhya svayam eva mahkp-bhreodghita-parama-rahasya r-bhagavn anyam api pradyumna-sakaraavsudeva-paramavyomdhipa-lakaa-bhajanya-tr atamya-gmya bhajana-kramabhmikam atikramyaiva sarvato 'py upadeyam eva sahasopadiati sarva-guhyatm bhya iti. atha-now; idam-thus; api-even; nija-eknta-bhakta-varya-to His pure devotee; tasmai-to him; na-not; paryptam-fully understood; iti-thus; avadhya-determining; svayampersonally; eva-certainly; maha-kp-bhrea-with great mercy; udghita-unlocked; parama-supreme; rahasya-secret; r-bhagavn-the Supreme Personality of Godhead; anyam-other; api-even; pradyumna-Pradyumna; sakaraa-Sakaraa; vsudevaVsudeva; paramavyoma-adhipa-Nryaa, the ruler of Vaikuha; lakaa-characterized; bhajanya-worshipable; tratamya-gamyam-gradations of value; bhajana-of worship; kramabhumikam-steps; atikramya-surpassing; eva-certainly; sarvata-completely; api-even; upadeyam-should be given; eva-certainly; sahas-emphatically; upadiati-explains; sarvaguhyatamam-the most confidential; bhya-again; iti-thus. At this point in the Gt (18.64), Lord Ka considered that the actual truth of spiritual life had not yet been completely revealed to His pure devotee Arjuna. Being very merciful to Arjuna, the Lord then unlocked the actual mystery of the Gt by explaining the varying gradations of the forms of the Personality of Godhead (such as Nryaa, Pradyumna, Sakaraa, Vsudeva, etc.) and the corresponding varying levels of worship. After considering these different levels of approaching the Personality of Godhead, Lord Ka said (18.64): "Because you are My very dear friend, I am speaking to you the most confidential part of all knowledge. Hear this from Me, for it is for your benefit."* Text 18 yady api guhyatamatvenokter eva guhya-guhyatarbhym api prakam idam ity yti, tathpi sarva-abda-prayogo guhyatamam api paramavyomdhipdi-bhajanrtha-strntaraykya-matyeti, tasya yvad artha-vttikatvt. bahn prakare tamap, ata eva paramam. svakta-tda-hitopadea-ravae hetum ha io 'si me dham iti. iti. paramptasya mama etda vkya tvayvaya rotavyam ity artha. svasya ca tda-rahasya-prakane hetum ha tata iti. tatas tdeatvd eva heto. yadi api-although; guhyatamatvena-as the most confidential of secrets; ukte-from the statement; eva-certainly; guhya-as secret; guhyatarbhym-and more secret; api-even; prakam-best; idam-this; iti-thus; yti-attains; tath api-nevertheless; sarva-abdaprayoga-the use of words; guhyatamam-the most confidential; api-even; 306

paramavyopdhipa-di-of Nryaa, and other forms of Godhead; bhajana-of worship; artha-for the purpose; stra-of the Vedic literatures; antara-vkya-matya-by the instructions; iti-thus; tasya-of that; yvat-from what extent; artha-vttikt-from the meaning of the words; bahnm-of many; prakare-in superiority; tamap-the affix "tama"; ata eva-therefore; paramam-supreme; sva-by Himself; kta-done; tda-of this nature; hita-auspicious; upadea-of instructions; ravae-in the matter of hearing; hetum-the cause; ha-said; ia asi-you are very dear to Me; me-of Me; dham-very; iti-thus; iti-thus; parama-ptasya-about to speak the most important instructions; mama-My; etdam-like this; vkyam-statement; tvay-by you; avayam-certainly; rotavyam-should be heard; itithus; artha-the meaning; svasya-His own; ca-also; tda-like this; rahasya-of the secret; prakane-in the revelation; hetum-the cause; ha-said; tata iti-the phrase beginning with the word "tata"; tata-from that; tda-like this; iatvt-because of being dear; evacertainly; heto-from the cause. In these verses Ka describes "guhya" (confidential), "guhyatara" (more confidential) and guhyatama" (most confidential) knowledge. The worship of Lord Nryaa and other forms of the Personality of Godhead, as recommended in the Vedic literatures, are described as more confidential". After describing this "more confidential" knowledge, Lord Ka proceeds to describe the most confidential" knowledge. Ka also explains the reason He is instructing this most confidential knowledge to Arjuna, by saying: "Because you are my very dear friend, I am speaking to you the most confidential part of all knowledge. Hear this from Me, for it is for your benefit."* Text 19 tad evam autsukyam ucchalayya kim tad ity apeky sapraayru-ktjalim et pratyha man-man iti. mayi tvan-mitratay skd asmin sthite r-ke mano yasya tathvidho bhava. evam mad-bhakta" mad-eka-ttparyaka bhava ity di. sarvatra macchabdvtty mad-bhajanasyaiva nn-prakratayvtti kartavy, na tv vara-tattva-mtrabhajanasyeti bodhyate. sdhannurpam eva phalam ha mm evaiyasi iti. anenaiva karepy tmana sarva-rehatva scitam. anyasya k vrt, mm eva iti. etad eva phala r-parkit ca vyakt-kariyate kali prati tat-therefore; evam-in this way; autsukyam-eagerness; ucchalayya-manifesting; kimwhat?; tat-that; iti-thus; apekym-in reference to; sa-praaya-with love; aru-with tears; kta-ajalim-folding His hands; etam-this; pratyha-said; mat-man-thinking of Me; itithus; mayi-in Me; tvat-mitratay-with friendship for you; skt-directly; asmin-here; sthite-situated; r-ke-in r Ka; mana-mind; yasya-of whom; tath-vidha-in that way; bhava-just become; evam-in this way; mat-bhakta-My devotee; mat-eka-tatparyakaexclusively devoted to Me; bhava-just become; iti di-in the verse beginning; sarvatraeverywhere; mat-abda-vtyya-by use of the word "mat (My)"; mat-bhajanasya-of worship directed to Me; nn-prakratay-in many ways; vtti-activity; kartavya-should be performed; na-not; tu-but; vara-tattva-the Supreme Lord; mtra-only; bhajanasya-of the 307

worship; eva-certainly; bodhyate-is understood; sdhana-anurpam-appropriate for this process of worship; eva-certainly; phalam-result; ha-describes; mm-to Me; eva-certainly; eyasi-come; iti-thus; anena-by this; eva-certainly; karea-activity; api-even; tmana-of Himself; sarva-rehatvam-ultimate superiority; scitam-is indicated; anyasya-of someone else; k-what?; vrt-the news; mm-to Me; eva-certainly; iti-thus; etat-this; evacertainly; phalam-result; r-parkit-by Mahrja Parkit; ca-also; vyakt-kariyate-will manifest; kalim-Kali personified; prati-to. Very eager to explain this supreme secret of the Bhagavad-gt, His eyes full of tears of love for His devotee, Lord Ka, with folded hands, instructed Arjuna (18.65): "Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."* By repeatedly using the word "mm" (unto Me), Lord Ka has emphasized that we should not just worship the Supreme Lord in a general way, but specifically the Original Form of Ka should be worshiped. The result of worshiping r Ka is also explained by the Lord: "Thus you will come to Me without fail". By following this instruction one becomes an eternal associate of the Lord, never to be separated from Him. That Arjuna attained this goal, and was an eternal associate of the Lord is hinted by King Parkit in the following words spoken to the personified Kali (rmad-Bhgavatam 1.17.6): Text 20 yas tva ke gate dra saha-gva-dhanvan ocyo 'sy aocyn rahasi praharan vadham arhasi iti ya-on account of; tvam-you rogue; ke-Lord Ka; gate-having gone away; dramout of sight; saha-along with; gva-the bow named Gva; dhanvan-the carrier, Arjuna; ocya-culprit; asi-you are considered; aocyn-innocent; rahasi-in a secluded place; praharan-beating; vadham-to be killed; arhasi-deserve; iti-thus. "You rogue, do you dare beat an innocent cow because Lord Ka and Arjuna, the carrier of the Gva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed."*

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Text 21 satya te ity anentrrthe tubhyam eva po 'ham iti praaya-vieo darita satya apatha-tathyayo ity amara. punar apy ati-kpay sarva-guhyatamam ity di vkyrthn puy-artham ha pratijne iti. satyam-truly; te-to you; iti-thus; anena-by this; atra-here; arthe-in the meaning; tubhyam-to you; eva-certainly; pa aham-I vow; iti-thus; praaya-viea-specific affection; darita-is revealed; satyam-the word "satyam"; apatha-the meaning of "vow"; tathyayo-or "truth"; iti-thus; amara-the "Amara-koa" dictionary; puna api-again; atikpay-with great mercy; sarva-guhyatamam-the most confidential; iti di-in the verse beginning (18.64); vkya-of the words; arthnm-of the meaning; pui-artham-for explanation; ha-said; pratijne-I promise; iti-thus. In this verse (18.65) Lord Ka shows His special love for Arjuna, and vows (satyam te) that they who become His devotees will return to the spiritual world. The Amara-koa dictionary confirms this meaning for the word "satyam". The dictionary says: "the word `satyam' means `vow', or `truth'". The Lord repeatedly encourages Arjuna, saying: Because you are my very dear friend, I am speaking to you the most confidential part of knowledge."* (18.64). The Lord also says: "Thus you will come to Me without fail. I promise you this because you are My very dear friend."* (18.65). Text 22 nanu nn-pratibandha-vikiptasya mama katha tvan-manas tv dikam eva sidhyet. tatrha sarva iti. sarva-abdena nitya-paryanta dharma vivakita. pari-abdena te svarpato 'pi tyga samarthita. ppni pratibandha. tad-ajay parityge ppnutpatte. tad eva vyatirekea drhayati m uca iti. atra nanu-someone may object; nn-various; pratibandha-obstacles; vikiptasya-cast aside; mama-of me; katham-how is it possible?; tvat-mana-mind fixed upon You; tu-but; dikam-beginning with; eva-certainly; sidhyet-may be successful; tatra-to answer this question; ha-He said; sarva iti-verse 18.66; sarva-abdena-by the word "sarva (all)"; nitya-paryanta dharma-prescribed duties according to the varrama system; vivakitaare intended; pari-abdena-by the word "pari"; tem-of them; svarpata-according to their own natures; api-even; tyga-renunciation; samarthita-is intended; ppni-sins; pratibandha-are obstacles; tat-jay-by His order; parityge-in renunciation; by exclusion; drhayati-confirms; m-not; uca-worry; iti-thus; atra-in this connection. Someone may say: "O Lord, how can it be possible for me to give up all obstacles on the path of spiritual realization, and fix my mind upon You, and become Your unalloyed devotee? Surely this is not possible for me." 309

To answer this objection, r Ka spoke the next verse (18.66): "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."* The word "sarva-dharmn" in this verse refers to the duties prescribed by the varrama system, and the word parityajya" means "having renounced". Sins are considered stumbling blocks on the spiritual path. Lord Ka reassures Arjuna by saying: "I shall deliver you from all sinful reaction. Do not fear."* Text 23 atra aocyn anvaocas tva praj-vd ca bhase gatsn agats ca nnuocanti pait atra-in this connection; aocyn-that which is not worthy of lamentation; anvaoca-you are lamenting; tvam-you; praj-vdn-learned talks; ca-also; bhase-speaking; gata-lost; asn-life; agata-not past; asn-life; ca-also; na-never; anuocanti-lament; pait-the learned. In the very beginning of the Gt (2.11), r Ka also instructed Arjuna not to fear or lament. The Lord said: "While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead."* Text 24 ity upakrama-vkye tasypaitatva svasya ca paitatva vyajya oka-paritygena matktopadeam eva ghaeti vivakitam. tata ca tratamya-jnrtham eva bahudhopadiypi mahopasahra-vkya-sthasya tasyopadeasya paramatvam nirdiya oka-paritygena tam eva tam eta evopadea tva grheti dvayor vkyayor ekrtha-pravttatvam api spaam. tata r-kasyaivdhikya siddham. iti-thus; upakrama-vkye-in the beginning statement; tasya-his (Arjuna's); apaitatvamignorance; svasya-His own (Ka's); ca-also; paitatvam-learning; vyajya-displaying; oka-of lamentation; paritygena-by renunciation; mat-kta-spoken by Me; upadeaminstruction; eva-certainly; bahudh-in many ways; upadiya-instructing; api-even; mah310

upasahra-vkya-sthasya-of the concluding statement; tasya-His; upadeasya-of the instruction; paramatvam-superiority; nirdiya-revealing; oka-of lamentation; paritygenaby renunciation; tam-that; eva-certainly; tam-that; ghna-please accept; iti-thus; dvayoof the two; vkyayo-statements; eka-one; artha-meaning; pravttatvam-determination; api-even; spaam-clearly; tata-from this; r-kasya-of r Ka; adhikyam-superiority; siddham-is proven. In this verse r Ka simultaneously describes His own transcendental enlightenment, and Arjuna's condition of material ignorance. The Lord says to Arjuna: "Please accept My instructions, and give up this lamentation." Someone may argue that Bhagavad-gt presents many different paths of spiritual realization. To this I reply: The Lord describes higher and lower levels of knowledge, in order to distinguish the higher from the lower. The concluding words of a book are understood to contain the essence of the book's instruction, and are the most significant part of it's content. In the conclusion of Bhagavad-gt, Ka instructs Arjuna to become a Ka-devotee, and give up all fear and lamentation. This instruction should be taken as the essence of Bhagavad-gt. We may also note that the Lord's instruction to give up all fear is also repeated at the very beginning of His instructions (2.11). In this way the opening and concluding statements both present the same message. Text 25 ata eva asad-vypaden neti cen na dharmntarea vkya-et iti nyyd upasahrasyaivopakramrtha-nirayakatvd upakramopasahrrthasya ca sarvastrrethatvt tatrokta viva-rpam api tad-adhnam eva. tac ca yuktam, tenaiva daritatvt. tatra ca ity arjuna vsudevas tathoktv svaka rpa daraym sa bhya iti narkra-caturbhuja-rpasyaiva svakatva-nirdet. tad viva-rpa na tasya skt svarpam iti spaam. ata eva-therefore; asat-false; vyapdet-because of instruction; na-not; iti-thus; cet-if; na-not; dharma-truth; antarea-without; vkya-et-because of the concluding words; itithus; nyyt-from the Vednta-stra (2.1.17); upasahrasya-of the concluding statement; eva-certainly; upakrama-of the opening statements; artha-the meaning; nirayakatvtbecause of conclusively establishing; upakarama-of the opening statement; upasahra-of the concluding statement; arthasya-of the meaning; ca-also; sarva-stra-of all Vedic literatures; arthatvt-from the meaning; tatra-there; uktam-described; viva-rpamUniversal Form; api-tat-adhiam-subordinate to the Original form of Ka; eva-certainly; tat-that; ca-also; yuktam-proper understanding; tena-by this; eva-certainly; daritatvtbecause of manifesting; tatra-there; ca-and; iti-thus; arjunam-unto Arjuna; vsudevaKa; tath-that way; uktv-saying; svakam-His own; rpam-form; daraym za-showed; bhya-again; iti-thus; nara-kra-human-like form; catu-bhuja-four-armed; rpasya-of 311

the form; eva-certainly; svakatva-the status of being His own; nirdet-because of the indication; tat-therefore; viva-rpam-the Universal Form; na-not; tasya-His; skt-direct; svarpam-original form; iti-thus; spaam-the meaning is clear. That the concluding portions of a book are the most important part of it's contents, and present the author's opinions in a definitive form, is confirmed in the following statement of Vednta-stra (2.1.17): "In the exposition of philosophy false statements must first be stated, in order that they be refuted in the remainder of the explanation." From this we may understand that the beginning and concluding statements of scripture present the actual truth, and false conclusions are often given in the midst of the book's contents, only to be refuted later. An example of this may be found in the Eleventh Chapter of Bhagavad-gt, where r Ka reveals His Universal Form to Arjuna, only to disclose later that this Universal Form is not His actual form. This is described in the following words, which conclude the Gt's description of the Universal form (11.50): "The Supreme Personality of Godhead, Ka, while speaking thus to Arjuna, displayed His four-armed form, and at last He showed him His real two-armed form, thus encouraging the fearful Arjuna."* We may note in this connection that by identifying His human-like form as "svaka rpam (His real form)", the Lord affirms that His original feature is His own humanlike form, and the manifestation of the Universal Form is not His original feature. Text 26 ata eva parama-bhaktasyr junasypi na tad-abham, kintu tadya svaka rpam evbham ada-prva hito 'smi dv bhayena ca pravyathita mana ity dy-ukte. atah eva-therefore; parama-bhaktasya-by the great devotee; arjunaysa-Arjuna; api-even; na-not; tat-that Universal Form; abham-very much liked; kintu-but; tadyam-His; svakam-own; rpam-form; eva-certainly; abham-liked; ada-prvam-never seen before; hita-gladdened; asmi-I am; dv-by seeing; bhayena-out of fear; ca-also; pravayathitam-perturbed; mana-mind; iti-thus; di-beginning; ukte-from the passage. Even though Arjuna was a great devotee of the Lord, he did not appreciate the revelation of the Universal Form. Arjuna preferred to see the Lord's original, humanlike form. This is described in the following words spoken by Arjuna after r Ka had revealed the Universal Form (11.45): 312

"After seeing this Universal Form, which I have never seen before, I am gladdened, but at the same time, my mind is disturbed by fear. Therefore please bestow Your grace upon me, and reveal again Your form as the Personality of Godhead, O Lord of Lords, O abode of the universe."* Text 27 tad-daranrtham arjuna prati divya-di-dna-ligena tasyaiva mhtmyam iti tu blakolhala. narkti para brahma iti. tad amita brahmdvyam iyate iti, yan-mitra paramnandam iti, sa eva nitytma-sukhnubhty-abhivyudaa-maya iti, sa tva vibho katham ihkapatha pratta iti ca, tatha brahmao hi pratihham iti, nha praka sarvasya iti ca ravaena prakta-das tatrpy kraatvt, bhagavac-chakti-viea-savalitader eva tatra kraatvt. tat-the Universal Form; darana-artham-in order to enable him to see; arjunam prati-to Arjuna; divya-transcendental; di-eyes; dna-ligena-by the gift; tasya-of the Universal Form; mhtmyam-glorification; iti-thus; tu-but; bla-of foolish critics; kolhala-uproar; nara-humanlike; kti-whose form; param-the Supreme; brahma-Brahman; iti-thus; tatthat; amitam-unlimited; brahma-Brahman; advayam-non-dual; iyate-remains; iti-thus; yat-of whom; mitram-friend; parama-nandam-the supreme bliss; iti-thus; sa-He (the Supreme Personality of Godhead); eva-indeed; nitya-always; sukha-anubhti-anyone thinking of Him immediately enjoys transcendental pleasure; abhivyudaa-maya-because all illusion is completely removed; sa-He; tvam-Your; vibho-O all-powerful Lord; kathamhow is it possible?; iha-here; aksa-of the eyes; patha-on the path; pratta-entered; itithus; ca-also; tath-in the same way; brahmaa-of the impersonal brahmajyoti; hicertainly; pratih-the rest; aham-I am; iti-thus; na-nor; aham-I; praka-manifest; sarvasya-to everyone; iti-thus; ca-also; ravaena-by the statements of smti-sastra; praktaby the material senses; da-seen; tatra-there; api-although; akaraatvt-because of not being so; bhagavat-of the Supreme Lord; akti-by the potency; viea-specifically; samvalita-endowed; de-from the vision; eva-certainly; tatra-there; karaatvt-because of being so. At this point a host of foolish critics will certainly raise a great childish commotion as they insist that the Universal Form is the original feature of the Absolute Truth. These critics will support their claim with the explanation that r Ka gave Arjuna divine eyes to enable him to see the Universal Form (11.8). For this reason, they will say, the Universal Form is the original feature of the Godhead. To answer these objections, I shall now list some verses from the Vedic literature that explain that r Ka is the Original Feature of the Absolute Truth. narkti para brahma "The original feature of the Absolute Truth is His humanlike form." 313

-Padma Pura tad amita brahmdvaya iyate "O Ka, You are the non-dual Absolute Truth who remains unchanged after the cosmic manifestation is annihilated." -rmad-Bhgavatam 10.14.18 yan-mitra paramnandam "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* - rmad-Bhgavatam 10.14.32 sa eva nitytma-sukhnubhty-abhivydasta-mya "If even only once or even by force one brings the form of the Supreme Personality of Godhead into one's mind, one can attain the supreme salvation by the mercy of Ka, as did Aghsura. What then is to be said of those whose hearts the Supreme Personality of Godhead Ka enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?"* -rmad-Bhgavatam 10.12.39 "sa tva vibho katham ihka-patha pratta "My dear Lord Ka, You are the Supersoul seated in everyone's heart. There are many great mystic yogs who have eyes to see You through the Vedas and Upaniads. In order to achieve the elevated position of being equal in quality with You, they always meditate on You within their hearts. Although such exalted saintly persons may see You constantly within their hearts, they still can not see You eye to eye; therefore I am very much surprised that I am able to see You personally. Although I was in the midst of luxury and opulence, and was subjected to so much of the happiness and misery of material existence, I am so fortunate to be seeing You personally. As far as I know, when one becomes liberated from material existence, he can see You in this way."* -rmad-Bhgavatam 10.64.26 "brahmao hi pratihham "I am the basis of the impersonal Brahman."* -spoken by Lord Ka (Bhagavad-gt 14.27) Actually one cannot see Lord Ka with material eyes. The sight must be specifically empowered by the Lord's grace before one may be able to see Him in His original form as Ka. This is confirmed by Lord Ka Himself in the following words: 314

nha praka sarvasya "I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-my]; and so the deluded world knows Me not, who am unborn and infallible)."* -Bhagavad-gt 7.25 Text 28 tatas tasy der divyatva dna ca narkra-brahma-darana-hetu-lakays tatsvabhvika-der anysau deva-vapur-darana-hetur ity apekayaiva. tac ca narkti parabrahma divya-dibhir api durdaram ity uktam tata-therefore; tasy-of that; de-of the sight; divyatvam-divine position; dnamgift; ca-also; nara-human; kra-form; brahma-Absolute Truth; darana-sight; hetu-cause; lakay-with the characteristic; tat-that; svabhvika-natural; de-sight; anya-other; asau-that; deva-of the Supreme Lord; vapu-form; darana-sight; hetu-cause; iti-thus; apekay-in reference to; eva-certainly; tat-that; ca-also; nara-human; kti-with a form; para-brahma-Absolute Truth; divya-with divine; dibhi-eyes; api-even; durdaramdifficult to see; iti-thus; uktam-described. With his ordinary vision Arjuna was able to see Lord Ka, the humanlike Supreme Person. Arjuna required divine" eyes (Bhagavad-gt, Chapter 11) to see the Universal Form, although with his own natural vision he was perfectly able to see Lord Ka, the humanlike Supreme Personality of Godhead. Actually, it is more difficult to see the humanlike Lord Ka than it is to see the universal form of the Lord. The form of Lord Ka cannot be seen merely with the "divine" eyes given to see the Universal Form. This is confirmed in the following quote (Bhagavad-gt 11.52) where Lord Ka again reveals His original humanlike form to Arjuna and says: Text 29 sudurdaram ida rpa davn asi yan mama dev apy asya rpasya nitya darana-kkia. ity din. sudurdarana-very difficult to be seen; idam-this; rpam-form; davn asi-as you have seen; yat-which; mama-of Mine; dev-the demigods; api asya-also this; rpasya-of the form; nityam-eternally; darana-kkia-always aspire to see; iti-thus; din-in the passage beginning.

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"My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear."* Text 30 kintu bhaktyaika-sudaratvam ity apy uktam bhakty tv ananyay akya aham eva-vidho 'rjuna jtu drau ca tattvena praveu ca parantapa. ity din kintu-but; bhakty-by devotional service; eka-alone; sudaratvam-the sight of the Lord; iti-thus; api-also; uktam-spoken; bhakty-by devotional service; tu-but; ananyay-without being mixed with fruitive activities or speculative knowledge; akya-possible; aham-I; evam-vidha-like this; arjuna-O Arjuna; jtum-to know; draum-to see; tattvena-in fact; praveum-and to enter into; ca-also; parantapa-O mighty-armed one; iti-thus; dinbeginning. The humanlike Supreme Personality of Godhead may be seen only by devotional service. This is confirmed in the Bhagavad-gt (11.54), where Lord Ka says: "My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."* Text 31 na ca sudurdaranam idam ity dikam viva-rpa-param. dveda manua rpam ity der evvyavahita-prvoktatvt viva-rpa-prkaraasya tad vyavadhnc ca. tath caikdae sarve devdnm gamane vyackatvitptk kam adbhuta-daranam iti. tatraivnyatra govinda-bhuja-guptym ity di. saptame yya n-loke ity di ca. ttye ca vismpana svasya ca iti. ata upasahrnubodhena sva-vkya-ttparyena csypi prkaraasya r-ka-paramatvam eva. tasmt r-ka-gtsu ca r-kasyaiva svayam bhagavattva sidhyeta. na-not; ca-also; sudurdaram-very difficult to be seen; idam-this; iti dikam-in the passage thus beginning; viva-rpa-Universal Form; param-superior; dv-seeing; idamthis; mnuam-human; rpam-form; iti de-from the passage thus beginning; evacertainly; avyavahita-not interrupted; prva-uktatvt-from the previous statement; vivarpa-of the Universal Form; prakaraasya-of the description; tat-from that; tyavadhntbecause of separation; ca-also; tath-in the same way; ca-also; ekdae-in the Eleventh Canto of rmad-Bhgavatam; sarvem-all; deva-dnm-of the demigods and other exalted 316

persons; gamane-during the arrival; vyacakata-saw; avitpta-with unsatiated; aka-eyes; ka-r Ka; adbhuta-who was wonderful; daranam-to behold; iti-thus; tatra-there; eva-certainly; anyatra-in another place; govinda-of Lord Govinda; bhuja-by the arms; guptym-protected; iti di-in the passage thus beginning; saptame-in the Seventh Canto of rmad-Bhgavatam; yyam-all of you (the Pavas); n-loke-within this material world; iti di-in the passage beginning; ca-also; ttye-in the Third Canto of rmad-Bhgavatam; ca-also; vismpanam-wonderful; svasya-of His own; ca-and; iti-in the passage beginning; ata-from this; upasahra-of the conclusion; anubodhena-by recognition; sva-vkya-of His own words; ttparyea-carrying the meaning; ca-and; asya-of that; api-even; prakaraasya-chapter; r-ka-of r Ka; paramatvam-superiority; eva-certainly; tasmt-therefore; r-ka-gtsu-in the Bhagavad-gt; ca-also; r-kasya-of r Ka; eva-certainly; svayam bhagavattvam-the status of the Original Personality of Godhead; sidhyate-may be concluded. By explaining how the humanlike form of Lord Ka is so rare and difficult to see, the Lord explains that His Original form as Lord Ka is superior to the Universal Form. This is also confirmed in the following verse (Bhagavad-gt 11.51): "When Arjuna thus saw Ka in His original form, he said: seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature."* We may also note in this connection that these verses immediately follow the Lord's revelation of His original humanlike form, and are distinctly apart from the revelation of the Universal Form. For this reason no one may interpret these verses as descriptions of the Universal Form. The supremacy of the form of Lord Ka among all the forms of the Personality of Godhead is also described in the following verses from rmad-Bhgavatam: "When Lord Brahm and all the demigods and sages arrived they became astonished to see the wonderfully beautiful form of Lord Ka, and they constantly gazed upon Him with unsatiated eyes."*** -11.6.5 "Very eager to see Lord Ka, Nrada Muni continually remained in the city of Dvrak."*** -11.2.1 "My dear Mahrja Yudhihira, all of you [the Pavas] are extremely fortunate, for the Supreme Personality of Godhead, Ka, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house."* -7.10.48 "The Lord appeared in the mortal world by His internal potency, yogamy. He came in His eternal form which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His

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form as the Lord of Vaikuha. Thus His (r Ka's) transcendental body is the ornament of all ornaments."* -3.2.12 These statements of rmad-Bhgavatam, along with Lord Ka's concluding statements in Bhagavad-gt (18.55-66) clearly show that Lord Ka is the Original Personality of Godhead. Text 32 ata evoktam eka stram devak-putra-gtam eko devo devak-putra eva karmpy ek devak-putra-sev mantro py eko devak-putra-nma ata eva-therefore; uktam-it is said; ekam-one; stram-scripture; devak-putra-of Lord Ka; gtam-the song; eka-one; deva-deity; devak-putra-Ka; eva-certainly; karmawork; api-also; ekam-one; devak-putra-of Ka; sev-the service; mantra-hymn; apialso; eka-one; devak-putra-of Ka; nma-the holy name. Because Bhagavad-gt thus contains the most essential message of spiritual life (that r Ka is the Supreme Personality of Godhead), it is glorified in the following way in the Gtmhtmya: "Let there be one scripture only, one common scripture for the whole world-Bhagavadgt. Let there be one God for the whole world: r Ka, and one hymn, one mantra, one prayer-the chanting of His name: Hare Ka, Hare Ka, Ka Ka, Hare Hare, Hare Rma, Hare Rma, Rma Rma, Hare Hare, and let there be one work only-the service of the Supreme Personality of Godhead."* Text 33 tath r-gopla-prva-tpan-rutv api munayo ha vai brahmnam ucu ka paramo deva ity dy anantaram. tad u hovca brhmaa ko vaiparama daivatam ity di. upasahre ca tasmt ka eva paro devas ta dhyyet ta rasayet ta yajed ity om tat sat iti. tath-in the same way; r-gopla-prva-tpan-rutau-in the First Chapter of the Goplatpan Unapniad; api-also; parama deva-is the Supreme Personality of Godhead; kawho?; iti di-anantaram-in the passage thus beginning; tat-to them; u-certainly; ha-indeed; uvca-said; brahmaa-Brahma; ka-Ka; vai-certainly; paramam-the Supreme; 318

daivatam-Personality of Godhead; iti di-in the passage thus beginning; upasahre-in the concluding statement; ca-also; tasmt-therefore; ka-Lord Ka; eva-certainly; para deva-the Supreme Personality of Godhead; tam-upon Him; dhyyet-one should meditate; tam-Him; raset-one should glorify; tam-Him; bhajet-one should serve; tam-Him; yajet-one should worship; iti-thus; o tat sat iti-pronouncing the sacred syllables o tat sat. That r Ka is the Supreme Personality of Godhead is also confirmed in the First Chapter of the Gopla-tpan Upaniad. We find the following verses in the beginning and end of that scripture: "The four Kumras once approached their father, Lord Brahm, and asked: Please tell us who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created the spiritual and material worlds? (1.2) "Brahm replied to them: Ka is the Supreme Personality of Godhead. Death is afraid of Govinda. By understanding Gopjanavallabha everything becomes known. -1.2-3 "Therefore, because Lord r Ka is the Original Supreme Personality of Godhead, one should always meditate upon Him. One should glorify Him, serve Him and worship Him always. Pronouncing the sacred syllables o tat sat, the first chapter of r Gopla Tpan Upaniad is concluded." -1.54 Text 34 ki bahun. sarvvatrvatri-lakaa mah-bhgavatt-mudr skd eva tatra vartanta iti ryate padmdhyya-trayea. yath tady kyanta lok ki bahun-what need is there of further explanations; sarva-of all; avatra-incarnations of Godhead; avatra-the origin; lakaa-with the characteristics; mah-bhagavattmudra-the signs of the Original Personality of Godhead; skt-directly; eva-certainly; tatra-there; vartante-are; iti-thus; ryate-is confirmed in the scriptures; padma-adhyyatrayena-in three chapters of the Padma Pura; yath-just as; tady kiyanta lok-the following verses. What need is there to provide any further evidence to prove that r Ka is the Supreme Personality of Godhead? r Ka has all the attributes of the Supreme Godhead, and even the markings on His hands and feet confirm this. This is described in the following verses from the Padma Pura: Text 35 brahmovca u nrada vakymi 319

padayo cihna-lakaam bhagavat-ka-rpasya hy nandaika-ghanasya ca brahm-uvca-Brahm said; u-just hear; nrada-O Nrada; vakymi-I shall describe; pdayo-of the lotus feet; cihna-lakaam-the signs; bhagavat-full of all opulences; karpasya-in the form of Ka; hi-certainly; nanda-of transcendental bliss; eka-ghanasyafull of intense; ca-and. "Brahm said: O Nrada, please listen, and I shall describe to you the transcendental symbols on the lotus feet of the supremely blissful Supreme Personality of Godhead, Lord Ka. Text 36 avatr hy asakhyt kathit me tavgrata para samyak pravakymi kas tu bhagavn svayam avatra-incarnations of Godhead; hi-certainly; asakhyt-innumerable; kathit-have been described; me-by me; tava agrata-to you; param-supreme; samyak-truely; pravakymi-I shall say; ka-r Ka; tu-but; bhagavn-the Original Personality of Godhead; svayam-personally. "Now that I have described the uncountable incarnations of Godhead, I shall say to you that r Ka is the Original Form of the Personality of Godhead. Text 37 devn krya-siddhrtha ca tathaiva ca virbhtas tu bhagavn svn priya-cikray devnm-of the demigods; krya-of the work; siddha-perfection; artham-for the purpose; -of the sages; ca-also; tath-in the same way; eva-certainly; ca-also; virbhtaappeared; tu-also; bhagavn-the Original Personality of Godhead; svnm-His pure devotees; priya-cikray-desiring to please. "r Ka is the Original Personality of Godhead, who has descended to this material world in order to please His devotees and fulfill the desires of the sages and demigods.

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Text 38 yair eva jyate devo bhagavn bhakta-vatsala tny aha veda nnyo 'sti satyam etan mayoditam yai-by which; eva-certainly; jyate-is known; deva-as the Personality of Godhead; bhagavn-full of all transcendental opulences; bhakta-vatsala-very effectionate to His devotees; tni-them; aham-I; veda-know; na-not; anya-another; asti-there is; satyamtruthfully; etat-this; may-by me; uditam-is spoken. "Please know that I am speaking the truth when I say to you that there is no one who is equal to Lord Ka. I know very well the transcendental markings on Lord Ka's lotus feet which reveal Him to be the supremely opulent Original Personality of Godhead, who is very dear to His devotees. Text 39 oaaiva tu cihnni may dni tat-pade dakie ca-cihnni itare sapta eva ca oaa-sixteen; eva-certainly; tu-also; cihnni-marks; may-by me; dni-observed; tat-pade-on His lotus feet; dakie-oon the right; ca-and; aa-eight; cihnni-marks; itareon the other; sapta-seven; eva-certainly; ca-also. "I have personally seen sixteen auspicious markings on Lord Ka's lotus feet. Eight marks are on His right foot and seven on His left. Text 40 dhvaja padma tath vajram akuo yava eva ca svastika cordhvarekh ca aa-koa tathaiva ca dhvajam-a flag; padmam-lotus flower; tath-in the same way; vajram-thunderbolt; akua-rod for controlling elephants; yava-barleycorn; eva-certainly; ca-also; svastikamsvastika; ca-and; rdhva-rekh-an auspicious line going from bottom to top; ca-and; aakoam-eight pointed star; tath-in the same way; eva-certainly; ca-also. 321

"On Lord Ka's right foot there are the signs of a flag, lotus, thunderbolt, rod for controlling elephants, barleycorn, svastika, rdhva-rekh line, and an eight-pointed star. Text 41 saptnyni pravakymi smprata vaiavottama indracpa trikoa ca kalaa crdha-candrakam ambara matsya-cihna ca gopada saptama smtam anky etni bho vidvan dyante tu yad kad sapta-seven; anyni-others; pravakymi-I shall describe; smpratam-now; vaiavauttama-O best of the Vaiavas; indracpam-rainbow; trikoam-triangle; ca-also; kalaamwater-pot; ca-and; ardha-candrakam-half-moon; ambaram-sky; matsya-cihnam-the mark of a fish; ca-and; gopadam-the hoofprint of a cow; saptamam-seventh; smtam-is remembered; akni-signs; etni-these; bho-O; vidvan-learned devotee; dyante-are seen; tu-and; yad kad-whenever. "O best of the Vaiavas, on Lord Ka's left lotus foot there are the marks of a rainbow, triangle, water-pot, half-moon, sky, fish, and cow's hoofprint. Text 42 kkhya tu para brahma bhuvi jta na saaya dvaya vtha traya vtha catvara paca caiva ca dyante vaiava-reha avatre kanthacana. ity di ka-Ka; khyam-named; tu-but; param-supreme; brahma-Godhead; bhuvi-on the earth; jtam-born; na saaya-without any doubt; dvayam-two; v-or; atha-now; trayam-three; v-or; atha-now; catvra-four; paca-five; ca-and; eva-certainly; ca-also; dyante-are observed; vaiava-reha-O best of the Vaiavas; avatre-on the incarnation of the Personality of Godhead; kathacana-from time to time; iti-thus; di-in the passage beginning.

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"O best of the Vaiavas, Lord Ka is the Original feature of the Personality of Godhead. Of this there is no doubt. On the lotus feet of the many incarnations of the Lord two, three, four, or five of these auspicious signs may be present, but all sixteen signs are present only on the feet of Lord Ka. Text 43 oaa ca tath cihna u devari-sattama jambuphala-samkra dyate yatra kutracit. ity uktam. oaam-sixteen; ca-and; tath-in the same way; cihnam-marks; u-please hear; devari-sattama-O best of the sages; jambu-phala-gold; sama-equal; kram-form; dyateare seen; yatra-where; kutracit-at certain times. "O best of the sages, please hear me: On the lotus feet of a certain incarnation of the Lord, who bears a golden complexion, all sixteen signs are also present." Text 44 tasmd asty eva svaya-bhagavattva r-kasyaiva. tath ca brahma-vaivarte bhagavadavatra-prasage sta-vkyam tasmt-therefore; asti-there is; eva-certainly; svayam-bhagavattvam-the status as the Original Personality of Godhead; r-kasya-of r Ka; eva-certainly; tath-in the same way; ca-also; brahma-vaivrte-in the Brahma-vaivrta Pura; bhagavat-of the Personality of Godhead; avatra-of the incarnations; prasage-in the context; sta-of Sta Gosvm; vkyam-the statement. That r Ka is the Original Personality of Godhead is confirmed both in this passage and in the following passage spoken by Sta Gosvm in the Brahma-vaivarta Pura: Text 45 avatr hy asakhyey asan sattva-svabhvina viatis teu mukhyn yn rtv mucyen mahhasa avatr-the incarnations of Godhead; hi-certainly; asakhyey-innumerable; asan-are; sattva-svabhvina-with spiritual forms; viati-twenty; teu-among them; mukhyn323

most important; yn-which; rtv-hearing about; mucyet-one may become free; mahaahasa-from the greatest sins. "The innumerable incarnations of the Supreme Lord all manifest eternal spiritual forms, and among them twenty incarnations are most prominent. If one hears the glories of these twenty incarnations, he will become freed from the most abominable sins." Ssarva-samvdin Comment 82 (Part 3) Text 1 atha u nrada vakymi ity di caraa-cihna-pratipdaka-padma-vacannte di-abdd etny api padyni jeyni atha-now; u nrada vakymi iti adi-the quotation which begins on page 476; caraaof the Lord's lotus feet; cihna-the markings; pratipdaka-describing; padma-of the Padma Pura; vacaa-the statement; ante-at the conclusion; di-abat-from the word "di" etnithese; api-also; padyni-verses; jeyani-may be understood. The following verses from the Vedic literatures may be appended to this description of Lord Ka's lotus feet. Text 2 madhye dhvaj tu vijey padma trygula-mnata vajra vai dakie parve akuo vai tad-agrata madhye-in the middle; dhvaj-a flag; tu-also; vijay-should be understood; padmam-a lotus flower; tri-agula-mnata-the measurement of 3 fingers; vajram-a thunderbolt; vaicertainly; dakie-on the right; parve-side; akua-a rod for controlling elephants; vaicertainly; tat-agrata-before that. "In the middle of Lord Ka's lotus foot there is the mark of a flag, and also a lotus flower, three fingers distant form the front of the foot. On the left side of His foot there is the mark of a thunderbolt and before that there is the mark of a rod for controlling elephants.

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Test 3 yavo 'py agustha-mle syt svastika yatra kutracit di caraam rabhya yvad vai madhyam sthit yava-a barleycorn; api-also; agustha-of the big toe; mle at the base; syt-is; svastikam-a svastika; yatra-where kutracit-somewhere; dim-beginning; caraam-foot; rabhya- having begun; yvat-to which extent; vai-certainly; madhyam-in the middle; sthit-situated. "At the base of the Lord's big toe there is the mark of a barleycorn and also the mark of a svastika. Text 4 tvad vai rdhva-rekh ca kathit padma-sajake aa-koa tu bho vatsa mna cgulai ca tat tvat-in that way; vai-certainly; rdhva-rekh-an auspicious line going from top to bottom; ca-also; kathit-is described; padma-smjake-in the Padma Purna; aa-konaman eight-pointed str; tu-also; bho-oh; vatsa-o son; mnam- measurement; ca-also; aaeight; ngulaih-with fingers; ca-also; tat-that. "There is also an rdhva-rekh line beginning at the junction of the big-toe and fore-toe and extending to the middle of the Lord's lotus feet. This rdhva-rekh line is also described in the Padma Pura. Eight fingers away from the middle toe there is the mark of an eightpointed star. Text 5 nirdia dakie pde ity hur munaya kila evam pdasya cihnni tny eva vaiavottama

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nirdiam-desribed; dakie-on the right; pde-foot; iti-thus; huh-they have explained; munaya-the sages; kila-certainly; evam-thus; pdasya-of the foot; cihnani-the marks; tni-they; eva-certainly; vaiava-of the devotees; uttama-o best. "O best of the Vaiavas, the great sages have described the markings on Lord Ka's right foot in this way. Text 6 daksinetara-sthnni savadmha smpratam catur-agula-mnena tv aguln sampata indra-cpa tato vidyd anyatra na bhavet kvacit tri-kona madhyairdia kalao yatra kutracit dakia-of the right foot; itara-other; sthnni- places; samvadmi-Iam explaining; inahere; smpratam-now; catu-agula-of four finger; mnena-with the measurement; tu-also; angulnm sampatah-near the toes; indra-cpam-a rainbow; tata-then; vidyt-may be; anyatra-in another place; na-not; bhavet-may be; anyatra-in another place; na- not; bhavetmay be; kvacit-anywhere; tri-konam-a triangle; madhya-in the middle; nirdiam-indicated; kalaa-a water-pot; yatra-where; kutracit-somewhere. "I have thus described the markings on the Lord's right foot, and now I shall describe the left foot of the Lord. On the Lord's left foot, near the toes, there is a rainbow four fingers in length. In the middle of the foot there are also a triangle and water-pot. Text 7 agula-pramnea tad bhaved ardha-candrakam ardha-candra-samkra nirdia tasya su-vrata aa-eight; agula-fingers; pramnea-in measurement; tat-that; bhavet-is; ardhacandrakam-half-moon; ardha-candra-half-moon; sama-kram-resembling; nirdiamindicated; tasya-of the Lord; su-vrata-o pious Nrada.

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"O pious Nrada, on the Lord's left foot there is also the mark of a half-moon, which is eight fingers in length. Text 8 bindur vai matsya -cihna ca hy dy-ante vai nirpitam gopada teu vijeyam dy-agula-pramnata ity di bindu-a drop; vai-certainly; matsya-of a fish; cihnam-the mark; ca-also; hi-certainly; di-from beginning; ante-to end; vai-certainly; nirpitam-described; gopadam-a cow's hoofprint; teu-among them; vijeyam-may be known; di-one; angula-finger; pramnata-in measurement; iti-thus; di-in the passage beginning. "There are also a kukuma spot, the mark of a fish, and the mark of a cow's hoofprint, one finger in diameter. In this way Ihave completely described the markings on the lotus feet of Lord Ka." Text 9 tad-agre ca oaa tu tath cihna u devari-satttama jambu-phala-samkra dyate yatra kutracit tac-cihna oaa proktam ity hur munayo 'nagha iti tat-agre-in the preceding passage; ca-also; oaam- 16; tu-but; tath-in that way; cihnam-signs; s_u-please hear; deva-i-of the great sages; sattama-O beat; jambu-phalasamkram-with a form like a jambu fruit; dyate-is seen; yatra-where; kutracitsomewhere; tat-cihnam-those signs; oaam-16; proktan-described; iti-thus; hudescribe; munaya-sages; anagha-pure; iti-thus. This description of the Lord's lotus feet begins with the following statement: "O Nrada, O best of the sages, please hear from me about the sixteen markings on the lotus feet of Lord Ka. These markings are as beautiful as a graceful jambu fruit, and I shall now describe them as they have been previously been described by the pure-hearted devotees." 327

Text 10 atra vaiavottama ity dika r-nrada-sambodhanam. yad kad iti yad kadcid evety artha. madhyama-pri-paryantayo sama-deo madhya tatra dhvaj dhvaja. atra-in these verses; vaiava-of the devotees; uttama-O best; iti-thus; dikam-in the passage beginning; r-nrada-r Nrada; sambodhanam-addressed in the vocative case; yad kad-the words "yad k; iti-thus; yad kadcit-"whenever"; eva-certainly; iti-thus; artha-the meaning; madhyama-the word "madhyama"; pri-paryantayoh- means "culminating in the heel; sama-dea-middle part; madhya-"madhya"; tatra-there; dhvaja-the mark of the flag. In these verses the word "vaiavottama" is used in the vocative case to address Nrada Muni. The words "yad kad" mean "whenever", "madhyama" means "that part culminating in the heel, "madhya" means "the middle part", and "dhvaj" means "flag". Text 11 try-agula-mnata pdgre try-agula-pramana-dea parityajyety artha padmasydho dhvaja dhatte sarvnartha-jaya-dhvajam iti sknde-vacant. tri-agula-mnatah-the word "try-agula-mnata" pda-of the foot; agre-at the front; tri-for three; agula- fingers; pramna-the measurement; deam-place; parityajya- having left; iti-thus; arthah-the meaning; padmasya-the lotus; adha-below; dhvajam-the flag; dhatte-is placed; sarva-all; anartha-unwanted material tendencies; jaya-for defeating; dhvajam-the flag; iti-thus; sknda-of the Skanda Purana; vacant-from the statement. The word "try-agula-mnata" means "three fingers in distance from the front part of the foot". This is corroborated by the following description of the Lord's lotus feet in the Skanda Pura: "Below the mark of the lotus is the mark of a flag. This flag represents victory over all that is unwanted."

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Text 12 yatra kutracit parita ity artha. dim aguha-tarjani-sandhim rabhya madhyamamadhya yvat tvad rdhva-reka vyavasthit padma-sajake pue kathit ity artha. yatra kutracit-the words "yatra kutracit"; parita-mean "everywhere"; iti-thus; arthathe meaning; dim-beginning; aguha-tarjani-sandhim-the junction of the big-toe and the fore-toe; rabhya-beginning; ; madhyama-madhyam-in the middle; yvat-from there; tvadto there; rdhva-reka-rdhva-rekh line; vyavasthit-situated; padma-sajake-the words "padma-samjake; pue-in the Pura; kathit-spoken; iti-thus; artha-the meaning. The words "yatra kutracit" mean everywhere". The word "dim" means "the junction of the big toe and the fore-toe". The rdhva-rekh" line begins at that point and extends to the middle of the Lord's foot. The words "kathit padma-sajake"mean "described in the Padma Pura". Text 13 Aangulair mnam tat iti madhyamguly-agtd agula-mna parityajyety artha. aa-of eight; agulai-fingers; mnam-measurement; tat-that; iti-thus; madhyamamiddli; aguli-toe; agrt-from the beginning; aa-eight; agula-fingers; mnammeasurement; parityajyety-going away; iti-thus; artha-the meaning. The phrase "agulai mnam tat means eight fingers away from the middle toe". Text 14 tvad vistratvena vykhyya sthnsamvea ata eva prvam api tath vykhytam. evam uttaratrpi jeyam. tvat-in that way; vistratvena-with all details; vykhyyam-in the explanation; sthnaplaces; asama- extraordinary; vea-entrance; ata eva-therefore; prvam-previously; apialso; tath-in the same way; vykhytam-described; evam-in this way; uttaratra-in the next; api-also; jeyam-may be understood. In this way the elaborate description of the markings on Lord Ka's right lotus foot is concluded. The description of the left lotus foot follows.

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Text 15 indra-cpa-tri-kordha-candraki" kramd adho-'dho-bhga-sthni. anyatreti r-kd anyatrety artha. indra-cpa-rainbow; trikoa-triangle; ardha-candrakni-and half moon; kramt-in sequence; adha adha-bhga-sthni-situated one beneath the othet; anyatra-in another place; r-kt- except for r Ka; anyatra-any other place; iti-thus; artha-the meaning. On the Lord's left foot, first there is the mark of the rainbow. Below that is the mark of the triangle, and below that is the mark of half-moon. The word "anyatra" means "any place other than the lotus feet of r Ka." Text 16 bindu ambaram. dau caraasydi-dee tad-aguli-sampe bindu. ante pri-dee matsya-cihnam. oasm cihnam ubhayor api jeyam. daksidya-niyamenoktatvt. atra dakiguhdha cakram, vgudhas tanmukham", dara ca skndoktnusraa. bindu- the word "bindu"; ambaram-kumkuma; dau-in the beginning; caraasya-of the foot; di-dee-in the fore-part; tat-aguli-the toes; sampe-near; bindh-the bindu mark; ante-at the end; prni-dee-at the heel; matsya-of a fish; cihnam-the mark; oaam-16; cihnam-marks; ubhayoh-of the two feet; api-also; jeyam-may be understood; dakiadya-niyamena-by the description of the right and left feet of the Lord; aguha-big toe; adha-below; tat-mukham-tanmuha; daram-dara; ca-also; skanda-of the Sknda Pura; ukta-the statement; anusraa-according to. The word "bindu"means "kukuma spot." This mark is found at the front part of the Lord's sole near the toes. At the Lord's heel there is the mark of a fish. In this way there are sixteen auspicious marks on the right and left feet of the Lord. The Sknda Pura further describes: "beneath the big toe of the Lord's right foot there is the mark of a cakra, and beneath the big toe of the Lord's left foot there are the marks of a tanmukha and dara." Text 17 te hi r-Ke 'py anyatra ryete. yathdi-varhe mathur-maala-mhtmye yatra Kena sacta 330

krita ca yath-sukham cakrkita-pad tena sthne brahmamaye ubhe iti. te-the two lotus feet; hi-certainly; r-Ke-of r Ka; api-also; anyatra-in other Vedic literatures; ryete-are heard; yath-just as; di-varhe-in the di-varha Pura; mathur-maala-of Mathr maala; mhtmye-in the glorification; yatra-where; kenaby r Ka; sacram kritam-pastimes were performed; ca-also; yath-sukham-as He wished; cakra-with the disc; akita-marked; pad-with the foot; tena-by Him; sthne-in the place; brahmamaye-spiritual; ubhe-auspicious; iti-thus. The two lotus feet of Lord Ka are described in many places in the Vedic literatures. For example in the Mathur-maala-mhtmya section of the Pura we find the explanation: "Lord Ka, whose lotus foot is marked with the sign of the cakra, performed pastimes according to His own desire in the auspicious transcendental place known as Mathurmaala." Text 18 r-gopla-tpanym akha-dhvajtapatrais tu cihnitar ca pada-dvayam iti. tapatram idar cakrdhastj jdeyam. dakniasya prdhanyat tatraiva sthna-samvec ca. aeguli-parima-mtra-dairghyc-caturdarena tad-vistry anrena jdeyam. anyatra dairghye caturdaeguli-parimntvena vistre an-aeguli-parimsatvena pradiddher iti. r-gopla-tpanym-in the Gopla-tpan Upaniad (2.62); akha-with the conch-shell; dhvaja-flag; tapatrai-and umbrella; tu-also; cihnitam-marked; ca- also,; pada-lotus feet; dvayam-pair; iti-thus; tapatram- umbrella; idam-this; cakra-the disc; adhastt-beneath; jeyam-should be understood; dakiasya-of the right foot; prdhanyt-primarily; tatrathere; eva-certainly; sthna-samcet-from the place; ca-also; aguli-of the fingers; parima-mtra-measurement; dairghyt-by length; caturdaa-fourteen; amsena-by part; jeyam-should be known; anyatra- otherwise; dairghye-in lengthl caturdaa-fourteen; agulu- fingers; parimatvena-by measurement; vistre-in extent; a-six; aguli-fingers; parimatvena-by measurement; prasiddhe-celebrated; iti-thus. The markings of the Lord's lotus feet are also described in Gopla-tpan Upaniad (2.62): "Lord Ka's lotus feet are marked with the signs of the conchshell, flag, and parasol." 331

The sign of the umbrella is situated fourteen agulis beneath the cakra and six agulis to the right on the Lord's right foot. (At this point the Sarva-samvdin ends and the Ka-sandarbha continues.) Text 46 ity di pryaa r-bhgavatavat r-Ka-sahitm tn gaayitv punar ha narasihdayo 'nye 'pi sarva-ppa-vinana yad-vibhti-vieelakta bhuvi jyate tat sarvam avagantavya ka-samudbhavam. iti iti-thus; din-in the passage beginning; pryaa- for the most part; r-bhgavatavatlike the bhgavatam; r-ka-r Ka; sahitn-including; tn-them; gaayitvenumerating; puna-again; ha-says; narasiha- Narasimha; daya-beginning with; anyeothers; api-also; sarva-all; ppa-sins; vinana-removing; yat-whose; vibhti-opulence and power; vieea-specifically; alaktam-decorated; bhuvi-on the earth; jyate-is produced; tat-them; sarvam-all of; avagantavyam-should be known; ka-of r La; aa-of the plenetary portion; aa-of a part; samudbhavam-produced; iti-thus. After saying these words, Sta Gosvm gave a brief description of the Lord's various incarnations, much like the list found in the First Canto of rmad-Bhgavatam, and included Ka among the incarnations. When the description of the incarnations was completed, Sta Gosvm explained the special position of Ka in the following words: "The incarnations of the Lord, including Lord Narasiha and many others, are full of all transcendental opulences and powers, and they appear in this material world to remove the sinful reactions of the conditioned souls. One thing, however, should be carefully understood about them: all the incarnations are simply parts of the plenary portions of Lord Ka, the Original Personality of Godhead." Text 47 tad ittha sarvam abhipretya mahapakrama-lokam eva r-viu-purya-bhagavacchabda-niruktivt ska r-kbhidheyatvenpi yojayati: janmady asya iti; narkti para brahma iti purn-vargt. tasmt ka eva paro deva iti r-gopla-tapan-rute ca. param

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ka dhmahi. asya svarpa-lakaam ha satyam iti satya-vrata satya-para tri-satyam ity dau. tat-therefore; ittham-in this way; sarvam-all; abhipretya-intending; mah-upakramalokam-invocation; eva-certainly; r-viu-purya-from the Viu Pura; bhagavat"Bhagavn"; abda-of the word; niruktivat-like the definition; skt-directly; r-kaahidheyatvena-by the name "ka"; yojayati-is emplyed; janmdi asya iti- rmadBhagavatam 1.1.1: nara-of a human being; kti-with the form; param-the supreme; brahma-Brahman; iti-thus; pur-vargt-from the Puras; tasmt-therefore; ka-Ka; eva-certainly; para-the Supreme; deva-Personality of Godhead; iti-thus; r-goplatpan-ruteh-from the Gopla-tpan Upsniad; ca-also; param-by the word "param"; kam-"ka" is intended; intended; dhmahi- Ido meditate upon; asya-of Him; svarpathe original form; lakaam-the description; ha-speaks; satyam iti-with the word "satyam"; satya-vratam satya-param tri-satyam iti-dau: rimad-Bhgavatam (10.2.26) That ri Ka is the Supreme Personality of Godhead is also described in the very beginning of rmad-Bhgavatam (1.1.1), where r Vysadava says: o namo bhagavate vsudevya janmdy asya yato 'nvayd itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo 'm dhmn svena sad nirasta-kuhaka satya para dhmahi "O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord r Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."* These words of Vysa are also corroborated by the defination of the word "bhagavn" found in the Viu Pura ("The Supreme Personality of Godhead, Bhagavn, is He who possesses unlimited wealth, strength, fame, knowledge, beauty, and renunciation"), and they are also corroborated by the following quotations from Vedic literatures:

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narkti para brahma "The Supreme Godhead has a humanlike form." -The Puras tasmd ka eva paro deva "r Ka is the Supreme Personality of Godhead." -Gopla-tpa Upaniad We may note that the word "param" in the last lise of the invocation of riadBhgavatam certainly refers fo r Ka. and that the word "satyam (Absolute Truth) gives us the description of r Ka actual nature. This word "satyam" is described in the following verse of rmad-Bhgavatam (10.2.26): satya-vrata satya-para tri-satya satyasya yoni nihitam casatye satyasya satyam ta-satya-netra satytmaka tv araa prapann "The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation-creation, maintenance and annihilationYou are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be acheived by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antarym, the inner force. You are equal to everyone, and the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection."* Text 48 satye pratihita ka satyam atra pratihitam satyt satya ca govindas tasmt satyo hi nmata ity udyama-parvai sajaya-kta-r-ka-nma-niruktau ca tath rutatvt. etena tadkrasyvyabhicritva daritam. satye-in truth; pratihita-fixed; ka-r Ka; satyam-truth; atra-in Him; pratihitam-is situated; satyt-from the truth; satyam-the truth; ca-and govinda-Govinda; tasmt-therefore; satya-the truth; hi- certainly; nmata-by name; iti-thus; udyamapravai-in the Udyama Parva of the Mahbhrata; sajaya-by Sajaya; krta- spoken; rka-of r Ka; nma-of the holy names; niruktau-in the definitions; ca-also; tath-in 334

the same way; rutatvt-because of being heard in the scriptures; etena-by this statement; tat-His; krasya-of the form; avyabhicritvam-eternality; daritam-is revealed. In the Dictionary of r Ka's Names in the Udyama Parva of the Mahbhrata, Sajaya gives us the definition of the word "satya" as a name of Ka: "r Ka is the Supreme Reality, and all reality has emanated from Him and is situated within Him. For this reason, He is called `satya', The Supreme Reality, or the Absolute Truth." In these words Sajaya clearly explained that the form of r Ka is eternal and unchanging: the Absolute Truth. Text 49 taastha-lakaam ha dhmn svena ity di. svena sva-svarpea dhmn rmathurkhyena sad nirasta kuhakam my-krya-lakaa yena tam taastha-lakaam-as aloof from the material world; ha-describes; dhmn svena iti diin the phrase beginning with the words "dhmn" in the last line of rmad-Bhagavatam 1.1.1 quoted on page 486-487 of this book; svena-the word "svena"; sva-svarpea-means "with Hid original transcendental form; dhmn-the word "dhmn"; r-mathurkhyena-means with His abode, known as Mathur; sad-always; nirastam- negation by absence; kuhakamillusion; my-of illusion; krya-activities; lakaam-characterized bu; yena-by whom; tam-unto Him. In the invocation of rmad-Bhgavatam (1.1.1), quoted in Text 47, r Ka is described as being free from all material illusion. This is described in the following words: dhmn svena sad nirasta-kuhaka para dhmahi "I therefore meditate upon Him, Lord r Ka, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."* In this phrase the word "svena" means "His own transcendental form, the word "dhmn" means with His abode, known as Mathur", and the word kuhakam" means "the illusory activities of the material world." Text 50 mathyate tu jagat sarva brahma-jnena yena v tat-sra-bhta yad yasym msthut sa nigadyate 335

iti r-goplottara-tpan-prasiddhe. mathyate-is churned; tu-also; jagat-universe; sarvam- entire; brahma-the absolute Truth; jnena-by transcendental knowledge; yena-by which; v-or; tat-sra-bhtambutter; yat-because; yasym-in which; mathur-Mathur; s-it; nigadyate-is named. iti-thus; r-gopla-uttara-tpan-in the description of the Second Chapter of the Gopalatpan Upaniad; prasiddhe-famous. Mathur, the transcendental abode of Lord Ka, is described in the following verse of Gopla-tpan Upaniad (2.79): When the entire universe is churned (mathyate) by the churning rod of transcendental knowledge, the butter produced is the Supreme Personality of Godhead in Mathur. That is why it is called Mathur." Text 51 llm ha dyasya nityam eva rmad-ananakadundubhi-vrajevara-nandanatay rmathur-gokuleu virjamnasyaiva svasya kasmaicid arthya loke prdurbhvpekay yata rmad-ananakadundubhi-ght janma tasmd ya putra-bhvatas tad-anugaytatvengacchat. llm-pastimes; ha-describes; adyasya-by the word "dyasya"; nityam-eternally; eva certainly; rmat- ananka dundubhi-of Vasudeva; vraja-vara-and of Nanda, the king of Vraja; nandanatay-as the son; r-mathur-in Mathur; dvrak-Dvrak; gokuleu-and Gokula; virjamnasya-manifested; eva-certainly; svasya-for His own; kasmaicit-particular; arthya-purpose; loke-in the material world; pradurbhava-appearance; apekay-with reference; yata-by the word "yata"; rmat-nanakadunbhi-of Vasudeva; ght-from the home; janma-birth; tasmt- therefore; ya-who; itarata ca-by the words "itarata ca"; itaratra-in another place; r-vraja-vara-of the king of Vraja; ghe-in the home; api-even; anvayt-by the word "anvayt"; putra-bhvata-as the son; tat-anugatatvena- appearing as; agacchat-arrived. The first verse of the Bhgavatam, quoted in Text 47, gives us a summary description of Lord Ka's pastimes on this earth. This may be explained in the following way: The word "dyasya" means "the Supreme Lord who eternally remains in Mathur, Dvrak, and Gokula as the son of Vasudeva and Nanda Mahrja". The word "janma" means that tahe Supreme Lord appears in the material world to accomplish a specific purpose. The words "yata anvayt itarata ca" mean that the Lord was carried from the home of Vasudeva to the home of Nanda, the king of Vraja, who accepted the Lord as his own son. 336

Text 52 uttaren ya iti padennvaya. yata ity anena tasmd iti svayam eva labhyate. uttarea-by the first; ya iti-beginning with the word "yata"; padena-line of the verse; anvaya-sequence of words; yata iti-the word "yata"; anena-by that; tamsat-the word "tasmt (from Him)"; iti-thus; svayam-by itself; eva- certainly; labhyate-is obtained. That is the meaning of the first line of the verse. We may also note in this connection that the word "yata" (from whom) implies the use of an appropriate co-relative pronoun, which need not be expressed, but may be simply understood. In this sentence the pronoun "tasma" (from Him) is understood although not expressed. Text 53 kasmd anvayt. tatrha artheu kasa-vancandiu tda-bhvavadbhi r-gokulavsibhir eva sarvnanda-kadamba-kdambin-rpa s s kpi ll sidhyatti tallakaeu v arthev abhija. tata ca svar svair gokula-vsibhir eva rjata iti. kasmt-from what? anvayt-reason; tatra-in this connection; ha-he says; artheu-in the purposes; kasa-of Kasa; vacana-deception; diu-and other reasons; tdabhvavadhih-full of intense devotional love; r-gokula-vsibhi-with the residents of Gokula; sarva-all; ananda-transcendental pastimes; sidhyati-perfectly manifested; iti-thus; tat-lakaeu-in the characteristics of which; v-or; artheu abhija-by the words 'artheu abhija"; tata-from that; ca-also; svar"; svai-with His own friends and relatives; gokula-vsibhi-the residents of Gokula; eva-certainly; rjate-appeared very splendid. itithus. The question may be raised: Why was the Lord carried from Vasudeva's home to the home of Nanda Mahrja in Vraja? The answer is given in the words "arthev abhija" in this verse from the Bhgavatam. These words indicate that Lord Ka knew very well the purpose of His being caried to Vraja. The Lord was carried to Vraja in order to deceive Kasa, and also to perform various transcendental pastimes with the residents of Gokula, who were all full of great love for Him. These pastimes seemed like a host of dark monsoon clouds that showered transcendental bliss upon everyone. The word "svar" in this verse means that the Lord always remained with His own friends and relatives, the residents of Gokula.

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Text 54 tatra tea prema-vasatm apannasypy avyahataivaryam ha tene iti. ya di-kavaye brahmae brahaam vismpayitum hd sakalpa-mtreaiva brahma satyajnnantnanda-mtraika-rasa mrtimy vaibhava tene" vistritavn. tatra-in this connection; tem-of the residents of Vraja; prema-by the love; vaatm-the state of being controlled; apannasya-atained; avyahata-unimpeded; aivaryam- power and opulence; hadescribes; tene iti-with the passage beginning with the word "tene"; ya-who; di-kaveyethe word "di-kavaye"; brahmae-means "to Brahm"; brahaam- Brahm; Vismpayitum-to bewilder and amaze; hd-the word "hd"; sakalpa-mtrea-means "simply by willing"; brahma-the word "brahma"; satya-transcendental; jana-full of knowledge; ananta-and unlimited; nanda-bliss; mtra- consisting of; eka-rasa-eternal and unchanging; mrti-mayam- forms; vaibhavam-opulence and power; tene-the words "tene'; vistritavn-means "manifested". Although Ka remained always conquered by the love of the residents of Vraja, he would occasionally manifest His divine power and opulence. One such occasion is described by Vysa in the phrase "tene brahma hd ya di-kavaye". The word "di-kavaye" means "to Brahm", "hd" means "simply by willing", "brahma" means the manifestation of His divine potency in the form of innumerable eternal, unchanging, transcendental forms of knowledge and unlimited bliss", and the word "tene" means "manifested". Understood in this way, the phrase may be taken to mean " in order to bewilder and amaze Brahm, Lord Ka, simply by willing to do so, manifested innumerable eternal, unchanging transcendental forms of knowledge and unlimited bliss." Text 55 yad yatas tath-vidha-laukiklaukikat-samucita-ll-heto sraya tat-tad-bhakt muhyanti premtisyodayena vaivayam apnuvanti. yad ity uttarepy anvayt. yad yata eva tda-llta tejo-vri-mdam api yath yathvat vinimaya bhavati. tatra tejasa candrder vinimayo nistejo-vastubhi saha dharma-parivarta; tac-chr- mukhdiruc candrder nistejastvbhidhnn nikatastha-nistejo-vastuna sva-bhs tejasvta-padanc ca, tath vri dravas ca kathina bhavati, veu-vdyena mt-paais ca dravatti. yatra r-ka trisarga r-gokula-mathur-dvrak-vaibhava-praka am satya eveti. r-veda-vysa. yat-the word "yat"; yata-means "because of"; tath-vidha-like this; laukika-ordinary; aluakika-and extraordinary; samucita-appropriate; ll-pastines; heto-because of; srayathe word "sraya"; tat-tat-bhakt-means "the devotees of the lord"; muhyanti-the word "muhyanti"; prema-atiaya-udayena-because of great love; vaivaayam- helplessness; pnuvanti-attained; yat iti uttarena-by the phrase following the word "yat" anvayt-series of words; yat- the word "yat"; yata-means "because of"; eva-certainly; tda-llta-because 338

of these pastimes; teja-vri-mdam-the word "tejo-vri-mdam"; api-even; yath-the word "yath"; yathvat-means "just like" vinimaya- transformation; bhavati-becomes; tatra-in this connection; tejasa-of the splendor; candra-de-of the moon and other luminous objects; vinimaya-transformation; nistejo-vastubhi saha-without spendor; candra-de-of the moon and other luminous objects; vinimaya-transformation; nistejo-vastubhi sahawithout splendor; dharma-of their natures; parivarta- transformation; tat-His; r-of beauty; mukha-of the face; ruc-by the splendor; candra-de-of the moon and other luminous splendor; abhidhnt-because of the description; nikaastha-nearby; nisteja-dull; vastuna-because of substance; sva-bhs-bu is own splendor; tejasvita- splendour; apadnt-because of attaining; ca-also; tath-in the same way; vri-the word "vri"; dravameans "liquid"; ca-also; kahiam-solid; bhavati-becomes; veu-of the flute; vdyena-by the music; mt-earth; pana-stones; dhi-and other solids; ca-also; dravati-become melted; iti-thus; yatra-where; r-ka-r Ka; tri-sarga-the word "tri-sarga"; rgokula-Gokula; mathur-Mathur; dvrak-and Dvrak; vaibhava-opulence; praksamanifestation; ana-the word "ama" satya- means "reality"; eva-certainly; iti-thus; rveda-vysa- spoken by Vedayvysa. The phrase "muhyanti sraya" means "the devotees become overwhelmed with love when they hear about the pastimes of Lord Ka, which are sometimes wonderful and extraordinary, and which sometimes appear like the activities of an ordinary human being. The phrase "tejo-vri-mda yath vinimaya" means, "liquids, solids. and effulgent substances all change their natures when the Lord enjoys pastimes. This means that in comparison to the splendor of the Lord's beautiful face, the shining of the moon and other bright things becomes dull. Also, when Lord Ka plays His flute, the water of the Yamun river becomes solid, and the earth and rocks begin to melt in ecstasy." The phrase "yatra tri-sargo "m" means "from Lord Ka are manifested the eternal, opulent, transcendental abodes of Gokula, Mathur, and Dvrak." This concludes the explanation of the first verse of rmad-Bhgavatam. Anuccheda 83 Text 1 eva sarvopasasahra-vkyam api tatraiva sagacchate kasmai yena vibhsto yam ity di

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evam-in this way; sarva-of everything; upasahra- concluding; vkyam-statement; apieven; tatra-there; eva- certainly; sagacchate-is assembled; kasmai yena vibbhsita ayam iti di- rmad-Bhgavatam 12.13.19: kasmai yena vibhito 'yam atula-jana-pradpa pur tad-rpen ca nradya munaya kya tad-rpi yogndrya tad-tman ca bhagavad-rtya kruyatas tac-chuddha vimala viokam amtm satya para dhmahi. The explanation given in the first verse of the Bhgavatam, is repeated again at the end in these words (rmad-Bhgavatam 12.13.19): "Formerly Ka mercifully gave the lamp of transcendental knowledge to Nrada, Vysa Muni, and ukadeva Gosvm, a great devotee and the best of yogs. I meditate on the Supreme Lord, Ka, the eternal Absolute Truth, supremely pure, and free from all suffering and lamentation." Text 2 yo bahnaa viddhti prva yo vai vidys tasmai gpayati sma ka ta ha devam tma-buddhi-praka mumukur vai araam amu vrajet iti-r-gopla-puva-tpan-ruteh. vykta ca dvitya-sandarbhe tasyaiva catu-lokvakttvam api. r-sta. yah-Who; brahaam-to Brahm; vidadati-gave; prvam-previously; yah-who; vaicertainly; vidy- transcendental knowledge; tasmai-to him; gpayati-sma- instructed; ka-Ka; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead; tma-buddhi-spiritual knowledge; prakam-manifesting; mumuku-onw who desires liberation; vai-certainly; araam-shelter; amum-this; vrajet-should go. iti-thus; r-gopla-prva-tpan-rute-from the First Chapter of the Gopla-tpan Upaniad (1.26); vyktam-explained; ca-also; dvitya-sandarbhe-in the Second (Bhagavat-) sandarbha; tasya-of Lord Ka; eva-certainly; catu-lok-of the four most important verses of rmad-Bhgavatam (2.9.33-36); vakttvam-status as the speakers; api-also; r-utaspoken by Sta Gosvm.

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We have already discussed in the second (Bhagavat) sandarbha how Lord Ka spoke the four essential verses of rmad-Bhgavatam (2.9.33-36) to Brahm. That Lord Ka is the original instructor of Vedic knowledge is also described in Gopla-tpan Upaniad (1.23): "It was Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic knowledge in the past.* They who desire liberation surrender to Him, the Supreme Personality of Godhead, who grants transcendental knowledge to His devotees." Anuccheda 84 Text 1 tad evam abhysdny api tasmin vispany eva prvodhta-vkyeu. tad etac chrmadgt-gopla-tpany-di-atra-gaa-sahyasya nikhiletara-atra-ata-praata-caraasya rbhgavatasybhipryena r-kasya svayam-bhagavatta karatla iva daritam. r bhgavatasya sa eva parama-pratipadya iti purntareaiva svaya vykhytam. yath brahma-pure r-knottara-ata-ammta-stotre r-kasya nma-viea eva"ukavg-amtbdhndu iti. tat-therefore; evam-in this way; abhysa-dni- beginning with careful and repeated scrutiny; api-even; tasmin- in this matter; vispani-clear meaning; eva-certainly; prvaprevious; udhta-spoken; vkyeu-in the statements; tat-therefore; rmat-gt-Bhagavadgt; gapla-tpan-Gopla-tpan Upaniad; di-beginning with; stra-gaa-in Vedic literatures; sahayasya-with the assistant; nikhila-all; itara-other; atra-Vedic literatures; ata-hundreds; praata-offering obeisances; caraasya-to His feet; r-bhgavatasya-of rmad Bhgavatam; abhipryea-by the actual meaning; r-kasya-of r Ka; svayambhagavattvam-the status as the Original Personality of Godhead; kara-tale-in the palm of the hand; iva-as it were; daritam-is revealed; r-bhgavatasya-of |srmad-Bhgavatam; sa-He; eva-certainly; parama-supreme; pratipadya-subject of discussion; iti-thus; puraantarea-by other Puranas; svayam-directly; vykhytam-is described; yath-just as; brahaa-pure-in the Brahmna Pura; |sr ka-aottara-ata-nma-amta-stotre-in "The Nectar of 108 Names of r Ka" prayers; r-kasya-of r Ka; nma-vieaspecific name; eva-certainly; uka-ak-of the words of ukadeva Gosvm; amta-nectar; abdhi-from the ocean; indu-the moon; iti-thus. By repeatedly studying these scriptural quotations, the actual truth (that r Ka is the Original Personality of Godhead) will become clear to the reader. The actual purport of rmad-Bhgavatam. (which has Bhagavad-gt and Gopla-tpa Upaniad as it's assistants, and hundreds of other Vedic literatures as it's servants) will reveal to us the actual truth (that r Ka is the Original Personality of Godhead). The Bhgavatam will very clearly place this conclusion within the palm of our hand.

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That r Ka is the Original Personality of Godhead is the central theme of rmadBhgavatam. This is also confirmed in other Puras. For example, Brahma Pura explains in the r-Ka-nmottara-ata-nmmta Prayers: uka-vg-amrtbdhndu "r-Ka is a moon risen from the nectar ocean of rmad-Bhgavatam, which was spoken by ukadeva Gosvm." Text 2 atha tasya mah-vsudevatve siddhe r-baladevdna api mah-sakaraditva svata eva siddham. yad-rph svaya-bhagavn tad-rpa eva te bhavitum arhantti. ata rbaladevasya yat kacid averatva manyate, tad asat. dyate ca r-ka-rmayor yugalatay varanena sama-prakatvam: tv aghri-yugman anukya sarspantau, yad vivevarayor yacm, dadara ka rma ca, tau rejat raga-gatau mah-bhujau ity dau. atha-now; tasya-of r Ka; mah-vsudevatve-the status of being the original Vsudeva; siddhe-has been proven; r-baladeva-dnm-of r Baladeva and other forms of Godhead; api-also; mah-snkarsn-ditvam-the status of the Original Sakaraa and other forms of Godhead; svata- automatically; eva-certainly; siddham-is proved; yatrupa- whose form; svayam bhagavn-the Original Personality of Godhead; tat-rp-His expansions; eva-certainly; te-the other forms of Godhead; bhavitum arhanti-are; iti-thus; ata- therefore; r-baladevasya-of r Baladeva; yat-which; kacit-someome; veaavatratvam-the status of an vea-avatra (empowered living entity); manyate-may consider; tat- that; asat-is not true; dyate-may be seen; ca-also; r ka-of r Ka; rmayo-and of r Rma; yagalatay-by the description; sama-equal; prakstvam- manifestation; tauaghri-yugman anukya sarspantau-the verse (rmad-Bhgavatam10.8.22): tv aghri-yugmam anukya satispantau ghoa-praghoa-rucira vraja-kardameu tan-nda-hta-manasv anustya loka mugdha-prabhtavad upeyatur anti mtro yad vivevarayo yacnam-the verse (rmad-Bhgavatam 10.23.38): athnusmrtya te vipr anvatapyan krtgasa yad vivesvarayor yc ahanma n-viambayo dadara krm rmam ca-the verse (rmad-Bhgavatam 10.38.28):

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dadara ka rma ca vraje go-dohana gatau pta-nlmbara-dhrau srad-amburuhekaau tau rejat raga-gatau mah-bhujau iti adau- the verse (rmad-Bhgavatam10.43.19): tau rejat raga-gatau mah-bhujau vicitra-vebharaa-srag-ambarau yath nav uttama-vea-dhrinu mana kipantau prabhay nirkatam. Now that it is clearly proven that r Ka is the Supreme Personality of Godhead, the origin of Lord V_sudeva, it should also be accepted that Lord Balarma is the origin of the Lord Sakaraa, and other associates of the Lord are the origins of Lord Pradyumna, Lord Aniruddha, and other incarnations. r Ka is the Original Personality of Godhead, and His associates are, in some way or other, His expansions. Although someone may think that Lord Balarma is an vea-avatra (empowered living entity), this is not true. Lord Balarma is repeatedly described as equal to Lord Ka. This is explained in the following quotes: "When Ka and Balarma, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was verry charming. Very much pleased by the sound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yaod and Rohi."* -rmad-Bhgavatam 10.8.22 "The brhmaas engaged in the performance of sacrifices began to regret their sinful activities in refusing food to the Supreme Perrsonalities of Godhead. They said: We are now certainly undone, for we have offended Lord Ka and Balarma, who are the Supreme Controllers of all the universes, although They appear to be only ordinary human children."* -rmad-Bhgavatam 10.23.38 "When Akrra entered Vndvana he saw Ka and Balarma engaged in supervising the milking of the cows. Ka was dressed in yellow garments and Balarma in bluish. Akrra also saw that Ka's eyes were exactly like the beautifully grown lotus flower of the autumn season."* -rmad-Bhgavatam 10.38.28 "Ka entered the wrestling arena with Balarma. They both had long hands. They were beautifully dressed, and They were attractive to all the people assembled there. They were

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dressed as if They were going to act on the dramatic stage, and They drew the attention of all people."* -rmad-Bhgavatam 10.43.19 Text 3 loke 'pi hi srya-candra-samv eva yugalatay varyete, na tu srya-ukrau. ata eva harivae'pi vsudeva-mhtmye rma-kayor dnta: srya-candra-samv iva iti; tath dhvaja-vajrkuabho cihnitair aghribhir vrajam, obhayantau mahtmnau ity evm bhagaval-lakany api tatra ryante. na tv evam pthv-diu. loke-in this world; api-also; srya-to the sun; candra- and moon; samau-equal; evacertainly; yugalatay-as a pair; varnyete-are described; na-not; tu-but; srya-as the sun; ukrau-and venus; ata eva-therefore; hari-vae-in the Hari-Vaa; api-also; vsudevamhmye-in the glorification of Lord Vsudeva; rma-kayo-of Ka and Balarma; dnta-an example; srya-the sun; candra-and moon; samau-equal; iva-as if; iti-thus; tath-in the same way; dhvaja-vajra-akua-ambhojai cihnitai aghribhi vrajam abhayantau mahtmnau iti-the verse (rmad-Bhgavatam10.38.30): dhvaja-vajrkuabhojai cihnitair aghribhi vrajam obhayantau mahtmnau snukroa-smitekaau; evam-in this way; bhagavat-of the Supreme Personality of Godhead; lakani-marks; api-even; tatra-in this quotation; ryate-are heard; na-not; tu-but; evam-in this way; pthu-diu-Pthu Mahrja and other incarnations. Ka and Balarma are described as equals and compared to the sun and moon. We may note that They never are compared to unequal things, as for instance the sun and the planet Venus (which is much smaller than the sun, and less prominent in the sky). This comparison of Lord Ka and Balarma to the sun and moon is given in the following quote from the Hari-vasa: srya-candra-samv iva "Ka and Balarma were like the sun and the moon." That Ka and Balarma were equals is also confirmed in the following verse of rmadBhgavatam (10.38.30):

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"The two great personalities, Ka and Balrama, had both made the land of Vraja extremely beautiful by decorating it with Their footprints, which had many auspicious markings, such as the flag, thunderbolt, rod for controlling elephants, and lotus flower. With great mercy, They cast Their smiling glance upon Akrra."* We may note in this verse that both Ka and Balarma are described as having the markings of the Supreme Personality of Godhead on the soles of Their feet. These auspicious markings are seen only on the feet of the Supreme Personality of Godhead Himself. They are never seen on the feet of akty-vea incarnations (empowered living entities) such as Pthu Mahrja and others. Text 4 tasmd ea tan-mahimpi varyate naitac citra bhagavati hy anante jagad-vare ota protam ida yasmin tantuv aga yath paa etad hetuka-bdhtmaka karma. r-uka. tasmt-therefore; ea-this; tat-His; mahim-glory; api-also; varyate-is described; nanot; etat-this; citram- wonderful; bhagavati-in the Supreme Personality of Godhead; hicertainly; anante-in the unlimited; jagat-vare-the master of the universe; otam-lengthwise; protam-breadthwise; idam- this universe; yasmin-in whom; tantuu-in the threads; aga- O king; yath-as much as; paa-a cloth; etat-this; hetuka-bdha-cause; tmakam-self; karma-action; r-uka-spoken by ukadeva Gosvm. Recounting the story of Balarma's killing of the demon Dhenuka, ukadeva Gosvm specifically praised Lord Balarma, and clearly described Him as the Personality of Godhead in the following words (rmad-Bhgavatam 10.15.35): "As the thread in a cloth spreads both lengthwise and breadthwise, so everything we see within this cosmic manifestation is directly and indirectly existing in Lord Balarma, the Supreme Personality of Godhead. This is not very wonderful for Him."* Anuccheda 85 ki ca saptamo vaiava dhma yam ananta pracakate 345

garbho babhva davaky hara-oka-vivardhana garbhe babhva na tu garbhe babhveti saptamy-antnukty skd devvatratva scitam. sa eva. kim ca-furthermore; saptama-the seventh; vaiavam-of Lord Viu; dhma-a plenary expansion; yam-unto whom; anantam-by the name Ananta; pracakate-is celebrated; garbha-embryo; babhva-there was; devakyh-of Devaki; hara-oka-vivardhanasimultaneously arousing pleasure and lamentation; garbhe babhva-apeared in the womb; na-not; tu-but; garbhe-in the womb; babhva-appeared; iti-thus; saptam-seventh; antaafter; anukty-not describing; skt-directly; deva=of the Supreme Personality of Godhead; avarratvam-appearance; sa-He; eva-certainly. Lord Balarma, The seventh son of Devak, is described as a viu-tattva plenary portion of Lord Ka in the following quote from rmad-Bhgavatam (10.2.5) describing His appearance in Devak's womb: "Some of their relatives, however, began to follow Kasa's principles and act in his service. After Kasa, the son of Ugraasena, killed the six sons of Devak, a plenary portion of Ka entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Ka's second quadruple expansion."

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About the Translator

Peter Viggiani, 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, Peter 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, BhagavataPurana, 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.

His Divine Grace A.C Bhaktivedanta Swami Prabhupada

Founder/Acarya of the International Society for Krsna Consciousness

Srila Prabhupada appeared in Calcutta, India in 1896. Meeting his own spiritual master His Divine Grace Srila Bhaktisiddhanta Sarasvati in 1922 he took formal initiation in 1933. At the very first meeting, Srila Bhaktisiddhanta 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 worldwide movement, and started the translation work of his lifes opus, Srimad Bhagavatam, revered in the Vedas as the essence of all Vedic knowledge.

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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. Readers are heartily encouraged to explore these writings at: http://krishna.com

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