Preface to Laghu-Bhagavatamrta

a spiritual book by Srila Rupa Gosvami

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

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

Srila Rupa Gosvami's

Sri Laghu-Bhagavatamrta

Part One
r Kmta
The Nectar of r Ka
Chapter One
Svayam-rpa-vilsa-svvea-praka-lakaa-bhagavat-tattva-nirpaa
The Svayam-rpa, Vilsa, Sva, and Avea Forms of the Lord

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

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

sri-caitanya-of Sri Caitanya Mahaprabhu; mukha-from the mouth; udgirna-manifest; hare

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

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

atha-now; upasyesu-among those who are worshippable; mukhyatvam-preeminence;

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

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

sva-rpam-the Lord's own form; anya-other; kram-feathures of the body; yat-which;

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

jnana-of knowledge; sakti-with the potency; adi-beginning with; kalaya-with a particle;

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

tatha hi-moreover; anekatra-in many places; prakaat-the manifestation; rpasya-of form;

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

Chapter Two
The Purua and Gua Avatras

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

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

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

Here is an explanation. He who is expanded from the Supreme Personality of Godhead,

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

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

brahma-sahitym-in Brahma-sahit; ca-also; tasmin-in him; virabht-is manifest in

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

praty-aam evam ekd

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

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

yatha-just as; prathame-in Srimad-Bhagavatam 1.2.23; sattvam-goodness; raja-passion;

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

padma-bhr iti sa dvidh

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

Padma Pura explains:

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

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

prya pacnans try-ako

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

hara-Siva; purusa-dhamatvat-because of being an incarnation of the Personality of

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

vidhe-of Brahma; lalatat-from the forehead; janma-birth; asya-of Siva; kadacit-sometimes;

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

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

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

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

devasyny tath pur

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

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

vetadvpo bhaved iti

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

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

smartavya satata viur

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

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

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

In Mah-varha Pura also:

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

Chapter Three
Llvatra-nirpaa
The Ll-avatras

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

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

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

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

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

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

uttanapada-of Maharaja Uttanapada; vamsyanam-of the descendents; tanayasya-of the son;

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

madhye-in the middle; manvantarasya-of the reign of Svayambhuva Manu; eva-certainly;

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

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

bhutalam-Bhutala planetary system; satalam-Satala planetary system; vajra-O vajra-toya-of

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

bhaviya ayas tath

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

krta-to Satya-yuga; tulyam-equal; tata-then; kalam-time; yavat-to which extent;

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

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

Also in Padma Pura:

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

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

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

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

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

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

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

"The Lord appeared as the Hayagrva incarnation in a sacrifice performed by me (Brahm).

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

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

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

tatha-just as; sri-dasame-in the Tenth Canto of Srimad-Bhagavatam; tvam-you; eva-indeed;

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

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

"ibhir ycito bheje

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

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

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

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

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

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

aditau kasyapj jta

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

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

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

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

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

bhagavn aharad bharam" iti

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

sankarsana-Sankarsana; dvitiya-second; ya-who; vyuha-catur-vyuha expansion;

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

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

adhun vtta evya

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

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

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

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

Text 3
manvantarev am svyam
bhuvydiv anukramt
avatrs tu yajdy
bhadbhnv-antim mat

manvantaresu-during the reigns of each Manu; ami-they; svayambhuviya-the reign of

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

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

trituiye-during the reign of the third Manu; auttamiye-Uttama Manu; satyasena-Lord

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

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

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

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

saptame-during the reign of the seventh Manu; vaivasvatiye-Vaivasvata; vamana-Lord

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

navame-during the reign of the ninth Manu; daksa-savarniye-Daksa-savarni; rsabha-Lord

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

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

yogevaro harer amo

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

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

Text 27
kalpa-manvantara-yuga
prdurbhva-vidhyina
avatr ime tv ekacatvaria udrit
kalpa-lila-avatras; manvantara-manvantara-avatras; yuga-yuga-avatras; pradurbhavavidhayina-incarnations; avatra-incarnations; ime-these; tu-but; eka-catvarimsat-41;
udirita-described.

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

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

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

avatra-incarnations; caturdha-four kinds; syu-are; avesa-avesa (empowered) avatras;

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

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

Texts 41-43
yath

pratyaka-rpa dhg devo

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

ata-therefore; amisu-among them; avatratvam-status of incarnation; param-greatly; syatmay be; aupacarikam-secondary.

For them the status of being an avatra of the Lord is only a metaphor.
Note: This is because the vea-avatras are jvas.
Text 45
atha prabhava-vaibhav

hari-svarpa-rp ye
parvasthebhya nak
aktn tratamyena
kramt te tat-tad-khyak
atha-now; prabhava-the prabhava-avatras; vaibhava-and vaibhava-avatras; hari-of Lord
Hari; svarupa-of the original form; rupa-the forms; ye-which; para-avasthebhya-than the
supreme form; unaka-less; saktinam-of potencies; taratamyena-by gradations; kramat-one
after another; te-they; tat-tat-in various ways; akhyata-are named.
Prbhava-avatras and Vaibhava-avatras
The personal forms of Lord Hari that are less than His parvastha form are called by
different names according to the differing degrees of their powers.
Texts 46 and 47
prabhav ca dvidh tatra
dyante stra-caku
eke nti-cira-vyakt
nti-vistta-krtaya
te mohin ca hasa ca
ukldy ca yugnug
apare stra-kartra
prya syr muni-ceit
dhanvantary-abhau vyo
datta ca kapila ca te

prabhava-prabhava-avatras;a ca-also; dvidha-of two kinds; tatra-there; drsyate-are seen;

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

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

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

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

There, in the form of vetavarha, the Supreme Lord resides.

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

prsnigarbhasya-of Prsnigabha; vasati-residence; brahmana-of the spiritual world;

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

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

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

Chapter Five

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

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

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

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

Lord Ka is not an incarnation of Nryaa i and Vmana because such a view is

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

parvasth ca samprvasth stre prakrtit

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

kartrau tau harer aau

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

sarva-adau-in the beginning of the day of Brhma; upadestrtvat-because of being the

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

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

yasyste hdaye samvit

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

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

"Although very ferocious, the lioness is very kind to her cubs. Similarly, although very
ferocious to nondevotees like Hirayakaipu, Lord Nsihadeva is very, very soft and kind to
devotees like Prahlda Mahrja."*

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

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

nirdagdu nikhila pala-samidho medhyd ayodhyraer

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

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

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

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

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

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

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

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

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

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

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

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

visnutva-status as Lord Viu; aniscayat-because of not recognizing; na-not; ati-great;

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

tato 'sau cedirjatve

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

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

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

Brief Biography of this books author, Srila Rupa Gosvami

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

His Divine Grace A.C Bhaktivedanta Swami Prabhupada

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

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

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

About the Translator

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

Bhakti-rasamrta-sindhu, Chaitanya-Caritamrta, and many others establishing the

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