Çrémad-Bhägavatam Prayers

1. Srimati Kuntidevi Prayers (SB 1.8.18 to 43)

2. Sri Bhishmadeva Prayers ( SB 1.9.32 to 42)
3. Women of Hastinapura prayers (SB 1.10.21 to 30)
4. Shukadev gosvami Prayers (SB 2.4.12 to 24)
5. description of lord vishnu's form-brahma visualizes Vishnu (SB 3.8.22 to 33 & SB
3.9.1to25)
6. Dhruva Maharaja Prayers (SB 4.9.6 to 17)
7. Prthu Maharaja Prayers (SB 4.20.23 to 31)
8. Rudra gita (SB 4.24.33 to 79)
9. Rashabhadev Prayers (SB 5.5.1 to 27)
10. Haàsa-guhya prayers (SB 6.4.23 to 34)
11. Sri Narayana Kavacha (SB 6.8.12 to 35)
12. Prahlad Maharaj (SB 7.9.8 to 50)
13. Sri Gajendra Prayers ( SB 8.3.2 to SB 8.3.29)
14. Sri Bali Maharaja Prayers (SB 8.22.2 to 11)
15. Ambaréña Mahäräja prayers (SB 9.5.3 to 11)
16. Garbha stuti prayers (SB 10.2.26 to SB 41)
17. Lord Brahma Prayers (SB 10.14.1 to 40)
18. Venu Gita (SB 10.21.1 to SB 10.21.20)
19. Gopi gita (SB 10.31.1 to 19)
20. Akrura Prayers (SB 10.40.1 to SB 10.40.30)
21. Bhramara gita (SB 10.47.12 to 21)
22. Mahishi gita (SB 10.90.15 to 24)
23. Bhikshu gita (SB 11.23.42 to 57)

24. Aila gitaSB (11.26.7 to SB 11.26.24)

 Çrématé Kunté Maharani Preyers
SB 1.8.18 to 43
kunty uväca
namasye puruñaà tvädyam
éçvaraà prakåteù param
alakñyaà sarva-bhütänäm
antar bahir avasthitam (18)

Çrématé Kunté said: O Kåñëa, I offer my obeisances unto You because You are the original
personality and are unaffected by the qualities of the material world. You are existing both
within and without everything, yet You are invisible to all.

mäyä-javanikäcchannam
ajïädhokñajam avyayam
na lakñyase müòha-dåçä
naöo näöyadharo yathä (19)

Being beyond the range of limited sense perception, You are the eternally irreproachable
factor covered by the curtain of deluding energy. You are invisible to the foolish observer,
exactly as an actor dressed as a player is not recognized.
tathä paramahaàsänäà
munénäm amalätmanäm
bhakti-yoga-vidhänärthaà
kathaà paçyema hi striyaù (20)

You Yourself descend to propagate the transcendental science of devotional service unto the
hearts of the advanced transcendentalists and mental speculators, who are purified by being
able to discriminate between matter and spirit. How, then, can we women know You
perfectly?
kåñëäya väsudeväya
devaké-nandanäya ca
nanda-gopa-kumäräya
govindäya namo namaù (21)

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of
Vasudeva, the pleasure of Devaké, the boy of Nanda and the other cowherd men of
Våndävana, and the enlivener of the cows and the senses.
namaù paìkaja-näbhäya
namaù paìkaja-mäline
namaù paìkaja-neträya
namas te paìkajäìghraye (22)

My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression
like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is
as cool as the lotus and whose feet are engraved with lotuses.

yathä håñékeça khalena devaké

kaàsena ruddhäticiraà çucärpitä
vimocitähaà ca sahätmajä vibho
tvayaiva näthena muhur vipad-gaëät (23)

O Håñékeça, master of the senses and Lord of lords, You have released Your mother, Devaké,
who was long imprisoned and distressed by the envious King Kaàsa, and me and my
children from a series of constant dangers.

viñän mahägneù puruñäda-darçanäd

asat-sabhäyä vana-väsa-kåcchrataù
mådhe mådhe 'neka-mahärathästrato
drauëy-astrataç cäsma hare 'bhirakñitäù (24)

My dear Kåñëa, Your Lordship has protected us from a poisoned cake, from a great fire, from
cannibals, from the vicious assembly, from sufferings during our exile in the forest and from
the battle where great generals fought. And now You have saved us from the weapon of
Açvatthämä.

vipadaù santu täù çaçvat

tatra tatra jagad-guro
bhavato darçanaà yat syäd
apunar bhava-darçanam (25)

I wish that all those calamities would happen again and again so that we could see You again
and again, for seeing You means that we will no longer see repeated births and deaths.

janmaiçvarya-çruta-çrébhir
edhamäna-madaù pumän
naivärhaty abhidhätuà vai
tväm akiïcana-gocaram (26)

My Lord, Your Lordship can easily be approached, but only by those who are materially
exhausted. One who is on the path of [material] progress, trying to improve himself with
respectable parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling.
namo 'kiïcana-vittäya
nivåtta-guëa-våttaye
ätmärämäya çäntäya
kaivalya-pataye namaù (27)

My obeisances are unto You, who are the property of the materially impoverished. You have
nothing to do with the actions and reactions of the material modes of nature. You are self-
satisfied, and therefore You are the most gentle and are master of the monists.

manye tväà kälam éçänam

anädi-nidhanaà vibhum
samaà carantaà sarvatra
bhütänäà yan mithaù kaliù (28)

My Lord, I consider Your Lordship to be eternal time, the supreme controller, without
beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to
everyone. The dissensions between living beings are due to social intercourse.

na veda kaçcid bhagavaàç cikérñitaà

tavehamänasya nåëäà viòambanam
na yasya kaçcid dayito 'sti karhicid
dveñyaç ca yasmin viñamä matir nåëäm (29)

O Lord, no one can understand Your transcendental pastimes, which appear to be human and
are so misleading. You have no specific object of favor, nor do You have any object of envy.
People only imagine that You are partial.

janma karma ca viçvätmann

ajasyäkartur ätmanaù
tiryaì-nèñiñu yädaùsu
tad atyanta-viòambanam (30)

Of course it is bewildering, O soul of the universe, that You work, though You are inactive,
and that You take birth, though You are the vital force and the unborn. You Yourself descend
amongst animals, men, sages and aquatics. Verily, this is bewildering.

gopy ädade tvayi kåtägasi däma tävad

yä te daçäçru-kaliläïjana-sambhramäkñam
vaktraà ninéya bhaya-bhävanayä sthitasya
sä mäà vimohayati bhér api yad bibheti (31)

My dear Kåñëa, Yaçodä took up a rope to bind You when You committed an offense, and Your
perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You
were afraid, though fear personified is afraid of You. This sight is bewildering to me.

kecid ähur ajaà jätaà

puëya-çlokasya kértaye
yadoù priyasyänvaväye
malayasyeva candanam (32)

Some say that the Unborn is born for the glorification of pious kings, and others say that He
is born to please King Yadu, one of Your dearest devotees. You appear in his family as
sandalwood appears in the Malaya hills.

apare vasudevasya
devakyäà yäcito 'bhyagät
ajas tvam asya kñemäya
vadhäya ca sura-dviñäm (33)

Others say that since both Vasudeva and Devaké prayed for You, You have taken Your birth as
their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill
those who are envious of the demigods.

bhärävatäraëäyänye
bhuvo näva ivodadhau
sédantyä bhüri-bhäreëa
jäto hy ätma-bhuvärthitaù (34)

Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that
Brahmä, who is Your son, prayed for You, and so You have appeared to diminish the trouble.

bhave 'smin kliçyamänänäm

avidyä-käma-karmabhiù
çravaëa-smaraëärhäëi
kariñyann iti kecana (35)

And yet others say that You appeared to rejuvenate the devotional service of hearing,
remembering, worshiping and so on in order that the conditioned souls suffering from
material pangs might take advantage and gain liberation.

çåëvanti gäyanti gåëanty abhékñëaçaù

smaranti nandanti tavehitaà janäù
ta eva paçyanty acireëa tävakaà
bhava-pravähoparamaà padämbujam (36)

O Kåñëa, those who continuously hear, chant and repeat Your transcendental activities, or
take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the
repetition of birth and death.

apy adya nas tvaà sva-kåtehita prabho

jihäsasi svit suhådo 'nujévinaù
yeñäà na cänyad bhavataù padämbujät
paräyaëaà räjasu yojitäàhasäm (37)

O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are
completely dependent on Your mercy and have no one else to protect us, now when all kings
are at enmity with us?
 ke vayaà näma-rüpäbhyäà
yadubhiù saha päëòaväù
bhavato 'darçanaà yarhi
håñékäëäm iveçituù (38)

As the name and fame of a particular body is finished with the disappearance of the living
spirit, similarly if You do not look upon us, all our fame and activities, along with the
Päëòavas and Yadus, will end at once.

neyaà çobhiñyate tatra

yathedänéà gadädhara
tvat-padair aìkitä bhäti
sva-lakñaëa-vilakñitaiù (39)

O Gadädhara [Kåñëa], our kingdom is now being marked by the impressions of Your feet,
and therefore it appears beautiful. But when You leave, it will no longer be so.

ime jana-padäù svåddhäù

supakvauñadhi-vérudhaù
vanädri-nady-udanvanto
hy edhante tava vékñitaiù (40)

All these cities and villages are flourishing in all respects because the herbs and grains are in
abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and
the oceans full of wealth. And this is all due to Your glancing over them.

atha viçveça viçvätman

viçva-mürte svakeñu me
sneha-päçam imaà chindhi
dåòhaà päëòuñu våñëiñu (41)

O Lord of the universe, soul of the universe, O personality of the form of the universe, please,
therefore, sever my tie of affection for my kinsmen, the Päëòavas and the Våñëis.

tvayi me 'nanya-viñayä
matir madhu-pate 'sakåt
ratim udvahatäd addhä
gaìgevaugham udanvati (42)

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction
be constantly drawn unto You without being diverted to anyone else.

çré-kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug-

räjanya-vaàça-dahanänapavarga-vérya
govinda go-dvija-surärti-harävatära
 yogeçvaräkhila-guro bhagavan namas te (43)

O Kåñëa, O friend of Arjuna, O chief amongst the descendants of Våñëi, You are the destroyer
of those political parties which are disturbing elements on this earth. Your prowess never
deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve
the distresses of the cows, the brähmaëas and the devotees. You possess all mystic powers,
and You are the preceptor of the entire universe. You are the almighty God, and I offer You
my respectful obeisances.
 Bhéñmadeva Prayers
SB 1.9.32 to 42
çré-bhéñma uväca
iti matir upakalpitä vitåñëä
bhagavati sätvata-puìgave vibhümni
sva-sukham upagate kvacid vihartuà
prakåtim upeyuñi yad-bhava-pravähaù

Bhéñmadeva said: Let me now invest my thinking, feeling and willing, which were so long
engaged in different subjects and occupational duties, in the all-powerful Lord Çré Kåñëa. He
is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys
transcendental pleasure by descending on the material world, although from Him only the
material world is created.

SB 1.9.33
tri-bhuvana-kamanaà tamäla-varëaà
ravi-kara-gaura-varämbaraà dadhäne
vapur alaka-kulävåtänanäbjaà
vijaya-sakhe ratir astu me 'navadyä

Çré Kåñëa is the intimate friend of Arjuna. He has appeared on this earth in His transcendental
body, which resembles the bluish color of the tamäla tree. His body attracts everyone in the
three planetary systems [upper, middle and lower]. May His glittering yellow dress and His
lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and
may I not desire fruitive results.

SB 1.9.34
yudhi turaga-rajo-vidhümra-viñvak-
kaca-lulita-çramaväry-alaìkåtäsye
mama niçita-çarair vibhidyamäna-
tvaci vilasat-kavace 'stu kåñëa ätmä

On the battlefield [where Çré Kåñëa attended Arjuna out of friendship], the flowing hair of
Lord Kåñëa turned ashen due to the dust raised by the hoofs of the horses. And because of
His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds
dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Çré Kåñëa.

SB 1.9.35
 sapadi sakhi-vaco niçamya madhye
nija-parayor balayo rathaà niveçya
sthitavati para-sainikäyur akñëä
håtavati pärtha-sakhe ratir mamästu

In obedience to the command of His friend, Lord Çré Kåñëa entered the arena of the Battlefield
of Kurukñetra between the soldiers of Arjuna and Duryodhana, and while there He shortened
the life spans of the opposite party by His merciful glance. This was done simply by His
looking at the enemy. Let my mind be fixed upon that Kåñëa.

SB 1.9.36
vyavahita-påtanä-mukhaà nirékñya
sva-jana-vadhäd vimukhasya doña-buddhyä
kumatim aharad ätma-vidyayä yaç
caraëa-ratiù paramasya tasya me 'stu

When Arjuna was seemingly polluted by ignorance upon observing the soldiers and
commanders before him on the battlefield, the Lord eradicated his ignorance by delivering
transcendental knowledge. May His lotus feet always remain the object of my attraction.

SB 1.9.37
sva-nigamam apahäya mat-pratijïäm
åtam adhikartum avapluto rathasthaù
dhåta-ratha-caraëo 'bhyayäc caladgur
harir iva hantum ibhaà gatottaréyaù

Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up
its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even
dropped His outer garment on the way.

SB 1.9.38
çita-viçikha-hato viçérëa-daàçaù
kñataja-paripluta ätatäyino me
prasabham abhisasära mad-vadhärthaà
sa bhavatu me bhagavän gatir mukundaù

May He, Lord Çré Kåñëa, the Personality of Godhead, who awards salvation, be my ultimate
destination. On the battlefield He charged me, as if angry because of the wounds dealt by my
sharp arrows. His shield was scattered, and His body was smeared with blood due to the
wounds.

SB 1.9.39
vijaya-ratha-kuöumba ätta-totre
dhåta-haya-raçmini tac-chriyekñaëéye
bhagavati ratir astu me mumürñor
yam iha nirékñya hatä gatäù sva-rüpam

At the moment of death, let my ultimate attraction be to Çré Kåñëa, the Personality of
Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in
His right hand and a bridle rope in His left, who was very careful to give protection to
Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kurukñetra attained
their original forms after death.

SB 1.9.40
lalita-gati-viläsa-valguhäsa-
praëaya-nirékñaëa-kalpitorumänäù
kåta-manu-kåta-vatya unmadändhäù
prakåtim agan kila yasya gopa-vadhvaù

Let my mind be fixed upon Lord Çré Kåñëa, whose motions and smiles of love attracted the
damsels of Vrajadhäma [the gopés]. The damsels imitated the characteristic movements of the
Lord [after His disappearance from the räsa dance].

SB 1.9.41
muni-gaëa-nåpa-varya-saìkule 'ntaù-
sadasi yudhiñöhira-räjasüya eñäm
arhaëam upapeda ékñaëéyo
mama dåçi-gocara eña ävir ätmä

At the Räjasüya-yajïa [sacrifice] performed by Mahäräja Yudhiñöhira, there was the greatest
assembly of all the elite men of the world, the royal and learned orders, and in that great
assembly Lord Çré Kåñëa was worshiped by one and all as the most exalted Personality of
Godhead. This happened during my presence, and I remembered the incident in order to
keep my mind upon the Lord.
 SB 1.9.42
tam imam aham ajaà çaréra-bhäjäà
hådi hådi dhiñöhitam ätma-kalpitänäm
pratidåçam iva naikadhärkam ekaà
samadhi-gato 'smi vidhüta-bheda-mohaù

Now I can meditate with full concentration upon that one Lord, Çré Kåñëa, now present
before me because now I have transcended the misconceptions of duality in regard to His
presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's
heart. The sun may be perceived differently, but the sun is one.
 Women of Hastinapura prayers
SB 1.10.21 to 30
sa vai kiläyaà puruñaù purätano
ya eka äséd aviçeña ätmani
agre guëebhyo jagad-ätmanéçvare
nimélitätman niçi supta-çaktiñu

They said: Here He is, the original Personality of Godhead as we definitely remember Him.
He alone existed before the manifested creation of the modes of nature, and in Him only,
because He is the Supreme Lord, all living beings merge, as if sleeping at night, their energy
suspended.

SB 1.10.22
sa eva bhüyo nija-vérya-coditäà
sva-jéva-mäyäà prakåtià sisåkñatém
anäma-rüpätmani rüpa-nämané
vidhitsamäno 'nusasära çästra-kåt

The Personality of Godhead, again desiring to give names and forms to His parts and parcels,
the living entities, placed them under the guidance of material nature. By His own potency,
material nature is empowered to re-create.

SB 1.10.23
sa vä ayaà yat padam atra sürayo
jitendriyä nirjita-mätariçvanaù
paçyanti bhakty-utkalitämalätmanä
nanv eña sattvaà parimärñöum arhati

Here is the same Supreme Personality of Godhead whose transcendental form is experienced
by the great devotees who are completely cleansed of material consciousness by dint of rigid
devotional service and full control of life and the senses. And that is the only way to purify
existence.

SB 1.10.24
sa vä ayaà sakhy anugéta-sat-katho
vedeñu guhyeñu ca guhya-vädibhiù
ya eka éço jagad-ätma-lélayä
såjaty avaty atti na tatra sajjate
O dear friends, here is that very Personality of Godhead whose attractive and confidential
pastimes are described in the confidential parts of Vedic literature by His great devotees. It is
He only who creates, maintains and annihilates the material world and yet remains
unaffected.

SB 1.10.25
yadä hy adharmeëa tamo-dhiyo nåpä
jévanti tatraiña hi sattvataù kila
dhatte bhagaà satyam åtaà dayäà yaço
bhaväya rüpäëi dadhad yuge yuge

Whenever there are kings and administrators living like animals in the lowest modes of
existence, the Lord in His transcendental form manifests His supreme power, the Truth
Positive, shows special mercy to the faithful, performs wonderful activities and manifests
various transcendental forms as is necessary in different periods and ages.

SB 1.10.26
aho alaà çläghyatamaà yadoù kulam
aho alaà puëyatamaà madhor vanam
yad eña puàsäm åñabhaù çriyaù patiù
sva-janmanä caìkramaëena cäïcati

Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of
Mathurä, where the supreme leader of all living beings, the husband of the goddess of
fortune, has taken His birth and wandered in His childhood.

SB 1.10.27
aho bata svar-yaçasas tiraskaré
kuçasthalé puëya-yaçaskaré bhuvaù
paçyanti nityaà yad anugraheñitaà
smitävalokaà sva-patià sma yat-prajäù

Undoubtedly it is wonderful that Dvärakä has defeated the glories of the heavenly planets and
has enhanced the celebrity of the earth. The inhabitants of Dvärakä are always seeing the soul
of all living beings [Kåñëa] in His loving feature. He glances at them and favors them with
sweet smiles.

SB 1.10.28
nünaà vrata-snäna-hutädineçvaraù
 samarcito hy asya gåhéta-päëibhiù
pibanti yäù sakhy adharämåtaà muhur
vraja-striyaù sammumuhur yad-äçayäù

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

SB 1.10.29
yä vérya-çulkena håtäù svayaàvare
pramathya caidya-pramukhän hi çuñmiëaù
pradyumna-sämbämba-sutädayo 'parä
yäç cähåtä bhauma-vadhe sahasraçaù

The children of these ladies are Pradyumna, Sämba, Amba, etc: Ladies like Rukmiëé,
Satyabhämä and Jämbavaté were forcibly taken away by Him from their svayaàvara
ceremonies after He defeated many powerful kings, headed by Çiçupäla. And other ladies
were also forcibly taken away by Him after He killed Bhaumäsura and thousands of his
assistants. All of these ladies are glorious.

SB 1.10.30
etäù paraà strétvam apästapeçalaà
nirasta-çaucaà bata sädhu kurvate
yäsäà gåhät puñkara-locanaù patir
na jätv apaity ähåtibhir hådi spåçan

All these women auspiciously glorified their lives despite their being without individuality
and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them
alone at home. He always pleased their hearts by making valuable presentations.
 Sri Çuka Deva Goswami Prayers
SB 2.4.12 to 24
TEXT 12
çré-çuka uväca
namaù parasmai puruñäya bhüyase
sad-udbhava-sthäna-nirodha-lélayä
gåhéta-çakti-tritayäya dehinäm
antarbhaväyänupalakñya-vartmane

Çukadeva Gosvämé said: Let me offer my respectful obeisances unto the Supreme Personality
of Godhead who, for the creation of the material world, accepts the three modes of nature. He
is the complete whole residing within the body of everyone, and His ways are inconceivable.

TEXT 13
bhüyo namaù sad-våjina-cchide 'satäm
asambhaväyäkhila-sattva-mürtaye
puàsäà punaù päramahaàsya äçrame
vyavasthitänäm anumågya-däçuñe

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

TEXT 14
namo namas te 'stv åñabhäya sätvatäà
vidüra-käñöhäya muhuù kuyoginäm
nirasta-sämyätiçayena rädhasä
sva-dhämani brahmaëi raàsyate namaù

Let me offer my respectful obeisances unto Him who is the associate of the members of the
Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of
both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky.
There is no one equal to Him because His transcendental opulence is immeasurable.
 TEXT 15
yat-kértanaà yat-smaraëaà yad-ékñaëaà
yad-vandanaà yac-chravaëaà yad-arhaëam
lokasya sadyo vidhunoti kalmañaà
tasmai subhadra-çravase namo namaù

Let me offer my respectful obeisances unto the all-auspicious Lord Çré Kåñëa, about whom
glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the
effects of all sins of the performer.

TEXT 16
vicakñaëä yac-caraëopasädanät
saìgaà vyudasyobhayato 'ntar-ätmanaù
vindanti hi brahma-gatià gata-klamäs
tasmai subhadra-çravase namo namaù

Let me offer my respectful obeisances again and again unto the all-auspicious Lord Çré Kåñëa.
The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all
attachments to present and future existences and without difficulty progress toward spiritual
existence.

TEXT 17
tapasvino däna-parä yaçasvino
manasvino mantra-vidaù sumaìgaläù
kñemaà na vindanti vinä yad-arpaëaà
tasmai subhadra-çravase namo namaù

Let me offer my respectful obeisances unto the all-auspicious Lord Çré Kåñëa again and again
because the great learned sages, the great performers of charity, the great workers of
distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and
the great followers of Vedic principles cannot achieve any fruitful result without dedication of
such great qualities to the service of the Lord.

TEXT 18
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye 'nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù
Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of the Khasa
races and even others addicted to sinful acts can be purified by taking shelter of the devotees
of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto
Him.

TEXT 19
sa eña ätmätmavatäm adhéçvaras
trayémayo dharmamayas tapomayaù
gata-vyalékair aja-çaìkarädibhir
vitarkya-liìgo bhagavän prasédatäm

He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification
of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmä and Çiva
and all those who are transcendental to all pretensions. Being so revered with awe and
veneration, may that Supreme Absolute be pleased with me.

TEXT 20
çriyaù patir yajïa-patiù prajä-patir
dhiyäà patir loka-patir dharä-patiù
patir gatiç cändhaka-våñëi-sätvatäà
prasédatäà me bhagavän satäà patiù

May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory of
all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of all goddesses of
fortune, the director of all sacrifices and therefore the leader of all living entities, the
controller of all intelligence, the proprietor of all planets, spiritual and material, and the
supreme incarnation on the earth (the supreme all in all), be merciful upon me.

TEXT 21
yad-aìghry-abhidhyäna-samädhi-dhautayä
dhiyänupaçyanti hi tattvam ätmanaù
vadanti caitat kavayo yathä-rucaà
sa me mukundo bhagavän prasédatäm

It is the Personality of Godhead Çré Kåñëa who gives liberation. By thinking of His lotus feet
at every second, following in the footsteps of authorities, the devotee in trance can see the
Absolute Truth. The learned mental speculators, however, think of Him according to their
whims. May the Lord be pleased with me.
 TEXT 22
pracoditä yena purä sarasvaté
vitanvatäjasya satéà småtià hådi
sva-lakñaëä prädurabhüt kiläsyataù
sa me åñéëäm åñabhaù prasédatäm

May the Lord, who in the beginning of the creation amplified the potent knowledge of
Brahmä from within his heart and inspired him with full knowledge of creation and of His
own Self, and who appeared to be generated from the mouth of Brahmä, be pleased with me.

TEXT 23
bhütair mahadbhir ya imäù puro vibhur
nirmäya çete yad amüñu püruñaù
bhuìkte guëän ñoòaça ñoòaçätmakaù
so 'laìkåñéñöa bhagavän vacäàsi me

May the Supreme Personality of Godhead, who enlivens the materially created bodies of the
elements by lying down within the universe, and who in His puruña incarnation causes the
living being to be subjected to the sixteen divisions of material modes which are his
generator, be pleased to decorate my statements.

TEXT 24
namas tasmai bhagavate
väsudeväya vedhase
papur jïänam ayaà saumyä
yan-mukhämburuhäsavam

I offer my respectful obeisances unto Çréla Vyäsadeva, the incarnation of Väsudeva who
compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental
knowledge dropping from the lotuslike mouth of the Lord.
 Description of lord vishnu's form-brahma visualizes Vishnu

(SB 3.8.22 to 33 & SB 3.9.1 to 25)

Manifestation of Brahmä from Garbhodakaçäyé Viñëu

Brahma being unable to achieve the desired destination, he retired from such searching and
came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his
mind on the Supreme Lord.

SB 3.8.22
kälena so 'jaù puruñäyuñäbhi-
pravåtta-yogena virüòha-bodhaù
svayaà tad antar-hådaye 'vabhätam
apaçyatäpaçyata yan na pürvam

At the end of Brahmä's one hundred years, when his meditation was complete, he developed
the required knowledge, and as a result he could see in his heart the Supreme within himself,
whom he could not see before with the greatest endeavor.

SB 3.8.23
måëäla-gauräyata-çeña-bhoga-
paryaìka ekaà puruñaà çayänam
phaëätapaträyuta-mürdha-ratna-
dyubhir hata-dhvänta-yugänta-toye

Brahmä could see that on the water there was a gigantic lotuslike white bedstead, the body of
Çeña-näga, on which the Personality of Godhead was lying alone. The whole atmosphere was
illuminated by the rays of the jewels bedecking the hood of Çeña-näga, and that illumination
dissipated all the darkness of those regions.

SB 3.8.24
prekñäà kñipantaà haritopalädreù
sandhyäbhra-néver uru-rukma-mürdhnaù
ratnodadhärauñadhi-saumanasya
vana-srajo veëu-bhujäìghripäìghreù

The luster of the transcendental body of the Lord mocked the beauty of the coral mountain.
The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the
Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet,
bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of
flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated
with jewels, pearls, tulasé leaves and flower garlands, mocked the scene on the mountain.

SB 3.8.25
äyämato vistarataù sva-mäna-
dehena loka-traya-saìgraheëa
vicitra-divyäbharaëäàçukänäà
kåta-çriyäpäçrita-veña-deham

His transcendental body, unlimited in length and breadth, occupied the three planetary
systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and
variegatedness and was properly ornamented.

SB 3.8.26
puàsäà sva-kämäya vivikta-märgair
abhyarcatäà käma-dughäìghri-padmam
pradarçayantaà kåpayä nakhendu-
mayükha-bhinnäìguli-cäru-patram

The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards
achieved by devotional service free from material contamination. Such awards are for those
who worship Him in pure devotion. The splendor of the transcendental rays from His
moonlike toenails and fingernails appeared like the petals of a flower.

SB 3.8.27
mukhena lokärti-hara-smitena
parisphurat-kuëòala-maëòitena
çoëäyitenädhara-bimba-bhäsä
pratyarhayantaà sunasena subhrvä

He also acknowledged the service of the devotees and vanquished their distress by His
beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it
dazzled with the rays from His lips and the beauty of His nose and eyebrows.

SB 3.8.28
kadamba-kiïjalka-piçaìga-väsasä
svalaìkåtaà mekhalayä nitambe
häreëa cänanta-dhanena vatsa
 çrévatsa-vakñaù-sthala-vallabhena

O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust
of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated
with the çrévatsa marking and a necklace of unlimited value.

SB 3.8.29
parärdhya-keyüra-maëi-praveka-
paryasta-dordaëòa-sahasra-çäkham
avyakta-mülaà bhuvanäìghripendram
ahéndra-bhogair adhivéta-valçam

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was
decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others
in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body
was also covered by the hoods of Ananta.

SB 3.8.30
caräcarauko bhagavan-mahédhram
ahéndra-bandhuà salilopagüòham
kiréöa-sähasra-hiraëya-çåìgam
ävirbhavat kaustubha-ratna-garbham

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living
entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has
thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods
of Ananta-näga; and as a mountain is sometimes filled with jewels, so also His transcendental
body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the
ocean water, so the Lord is sometimes submerged in the water of devastation.

SB 3.8.31
nivétam ämnäya-madhu-vrata-çriyä
sva-kérti-mayyä vana-mälayä harim
süryendu-väyv-agny-agamaà tri-dhämabhiù
parikramat-prädhanikair duräsadam

Lord Brahmä, thus looking upon the Lord in the shape of a mountain, concluded that He was
Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified
Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the
Sudarçana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to
Him.

SB 3.8.32
tarhy eva tan-näbhi-saraù-sarojam
ätmänam ambhaù çvasanaà viyac ca
dadarça devo jagato vidhätä
nätaù paraà loka-visarga-dåñöiù

When Lord Brahmä, the maker of the universal destination, thus saw the Lord, he
simultaneously glanced over creation. Lord Brahmä saw the lake in Lord Viñëu's navel, and
the lotus flower, as well as the devastating water, the drying air and the sky. All became
visible to him.

SB 3.8.33
sa karma-béjaà rajasoparaktaù
prajäù sisåkñann iyad eva dåñövä
astaud visargäbhimukhas tam éòyam
avyakta-vartmany abhiveçitätmä

Lord Brahmä, thus being surcharged with the mode of passion, became inclined to create, and
after seeing the five causes of creation indicated by the Personality of Godhead, he began to
offer his respectful prayers on the path of the creative mentality.

Brahmä's Prayers for Creative Energy

SB 3.9.1 to 25
brahmoväca
jïäto 'si me 'dya sucirän nanu deha-bhäjäà
na jïäyate bhagavato gatir ity avadyam
nänyat tvad asti bhagavann api tan na çuddhaà
mäyä-guëa-vyatikaräd yad urur vibhäsi

Lord Brahmä said: O my Lord, today, after many, many years of penance, I have come to
know about You. Oh, how unfortunate the embodied living entities are that they are unable
to know Your personality! My Lord, You are the only knowable object because there is
nothing supreme beyond You. If there is anything supposedly superior to You, it is not the
Absolute. You exist as the Supreme by exhibiting the creative energy of matter.
 SB 3.9.2
rüpaà yad etad avabodha-rasodayena
çaçvan-nivåtta-tamasaù sad-anugrahäya
ädau gåhétam avatära-çataika-béjaà
yan-näbhi-padma-bhavanäd aham äviräsam

The form which I see is eternally freed from material contamination and has advented to
show mercy to the devotees as a manifestation of internal potency. This incarnation is the
origin of many other incarnations, and I am born from the lotus flower grown from Your
navel home.

SB 3.9.3
nätaù paraà parama yad bhavataù svarüpam
änanda-mätram avikalpam aviddha-varcaù
paçyämi viçva-såjam ekam aviçvam ätman
bhütendriyätmaka-madas ta upäçrito 'smi

O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge.
In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change
and no deterioration of internal potency. I surrender unto You because whereas I am proud of
my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet
You are untouched by matter.

SB 3.9.4
tad vä idaà bhuvana-maìgala maìgaläya
dhyäne sma no darçitaà ta upäsakänäm
tasmai namo bhagavate 'nuvidhema tubhyaà
yo 'nädåto naraka-bhägbhir asat-prasaìgaiù

This present form, or any transcendental form expanded by the Supreme Personality of
Godhead, Çré Kåñëa, is equally auspicious for all the universes. Since You have manifested
this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful
obeisances unto You. Those who are destined to be dispatched to the path of hell neglect
Your personal form because of speculating on material topics.

SB 3.9.5
ye tu tvadéya-caraëämbuja-koça-gandhaà
jighranti karëa-vivaraiù çruti-väta-nétam
 bhaktyä gåhéta-caraëaù parayä ca teñäà
näpaiñi nätha hådayämburuhät sva-puàsäm

O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound
through the holes of the ears, accept Your devotional service. For them You are never
separated from the lotus of their hearts.

SB 3.9.6
tävad bhayaà draviëa-deha-suhån-nimittaà
çokaù spåhä paribhavo vipulaç ca lobhaù
tävan mamety asad-avagraha ärti-mülaà
yävan na te 'ìghrim abhayaà pravåëéta lokaù

O my Lord, the people of the world are embarrassed by all material anxieties—they are
always afraid. They always try to protect wealth, body and friends, they are filled with
lamentation and unlawful desires and paraphernalia, and they avariciously base their
undertakings on the perishable conceptions of "my" and "mine." As long as they do not take
shelter of Your safe lotus feet, they are full of such anxieties.

SB 3.9.7
daivena te hata-dhiyo bhavataù prasaìgät
sarväçubhopaçamanäd vimukhendriyä ye
kurvanti käma-sukha-leça-laväya dénä
lobhäbhibhüta-manaso 'kuçaläni çaçvat

O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing
about Your transcendental activities are certainly unfortunate and are also bereft of good
sense. They engage in inauspicious activities, enjoying sense gratification for a very little
while.

SB 3.9.8
kñut-tåö-tridhätubhir imä muhur ardyamänäù
çétoñëa-väta-varañair itaretaräc ca
kämägninäcyuta-ruñä ca sudurbhareëa
sampaçyato mana urukrama sédate me

O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst,
severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and
many other disturbing elements, and overwhelmed by strong sex urges and indefatigable
anger. I take pity on them, and I am very much aggrieved for them.

SB 3.9.9
yävat påthaktvam idam ätmana indriyärtha-
mäyä-balaà bhagavato jana éça paçyet
tävan na saàsåtir asau pratisaìkrameta
vyarthäpi duùkha-nivahaà vahaté kriyärthä

O my Lord, the material miseries are without factual existence for the soul. Yet as long as the
conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the
entanglement of material miseries, being influenced by Your external energy.

SB 3.9.10
ahny äpåtärta-karaëä niçi niùçayänä
nänä-manoratha-dhiyä kñaëa-bhagna-nidräù
daivähatärtha-racanä åñayo 'pi deva
yuñmat-prasaìga-vimukhä iha saàsaranti

Such nondevotees engage their senses in very troublesome and extensive work, and they
suffer insomnia at night because their intelligence constantly breaks their sleep with various
mental speculations. They are frustrated in all their various plans by supernatural power.
Even great sages, if they are against Your transcendental topics, must rotate in this material
world.

SB 3.9.11
tvaà bhakti-yoga-paribhävita-håt-saroja
ässe çrutekñita-patho nanu nätha puàsäm
yad-yad-dhiyä ta urugäya vibhävayanti
tat-tad-vapuù praëayase sad-anugrahäya

O my Lord, Your devotees can see You through the ears by the process of bona fide hearing,
and thus their hearts become cleansed, and You take Your seat there. You are so merciful to
Your devotees that You manifest Yourself in the particular eternal form of transcendence in
which they always think of You.

SB 3.9.12
nätiprasédati tathopacitopacärair
ärädhitaù sura-gaëair hådi baddha-kämaiù
 yat sarva-bhüta-dayayäsad-alabhyayaiko
nänä-janeñv avahitaù suhåd antar-ätmä

My Lord, You are not very much satisfied by the worship of the demigods, who arrange for
Your worship very pompously, with various paraphernalia, but who are full of material
hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless
mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.

SB 3.9.13
puàsäm ato vividha-karmabhir adhvarädyair
dänena cogra-tapasä paricaryayä ca
ärädhanaà bhagavatas tava sat-kriyärtho
dharmo 'rpitaù karhicid mriyate na yatra

But the pious activities of the people, such as performance of Vedic rituals, charity, austere
penances, and transcendental service, performed with a view to worship You and satisfy You
by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain.

SB 3.9.14
çaçvat svarüpa-mahasaiva nipéta-bheda-
mohäya bodha-dhiñaëäya namaù parasmai
viçvodbhava-sthiti-layeñu nimitta-lélä-
räsäya te nama idaà cakåmeçvaräya

Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished
by His internal potency. His indistinguishable impersonal feature is realized by intelligence
for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation,
maintenance and dissolution of the cosmic manifestation.

SB 3.9.15
yasyävatära-guëa-karma-viòambanäni
nämäni ye 'su-vigame vivaçä gåëanti
te 'naika-janma-çamalaà sahasaiva hitvä
saàyänty apävåtämåtaà tam ajaà prapadye

Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are
mysterious imitations of worldly affairs. One who invokes His transcendental names, even
unconsciously, at the time he quits this life, is certainly washed immediately of the sins of
many, many births and attains Him without fail.
 SB 3.9.16
yo vä ahaà ca giriçaç ca vibhuù svayaà ca
sthity-udbhava-pralaya-hetava ätma-mülam
bhittvä tri-päd vavådha eka uru-prarohas
tasmai namo bhagavate bhuvana-drumäya

Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by
first penetrating the material nature in three trunks—as me, Çiva and You, the Almighty—for
creation, maintenance and dissolution, and we three have grown with many branches.
Therefore I offer my obeisances unto You, the tree of the cosmic manifestation.

SB 3.9.17
loko vikarma-nirataù kuçale pramattaù
karmaëy ayaà tvad-udite bhavad-arcane sve
yas tävad asya balavän iha jévitäçäà
sadyaç chinatty animiñäya namo 'stu tasmai

People in general all engage in foolish acts, not in the really beneficial activities enunciated
directly by You for their guidance. As long as their tendency for foolish work remains
powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my
obeisances unto Him who acts as eternal time.

SB 3.9.18
yasmäd bibhemy aham api dviparärdha-dhiñëyam
adhyäsitaù sakala-loka-namaskåtaà yat
tepe tapo bahu-savo 'varurutsamänas
tasmai namo bhagavate 'dhimakhäya tubhyam

Your Lordship, I offer my respectful obeisances unto You who are indefatigable time and the
enjoyer of all sacrifices. Although I am situated in an abode which will continue to exist for a
time duration of two parärdhas, although I am the leader of all other planets in the universe,
and although I have undergone many, many years of penance for self-realization, still I offer
my respects unto You.

SB 3.9.19
tiryaì-manuñya-vibudhädiñu jéva-yoniñv
ätmecchayätma-kåta-setu-parépsayä yaù
reme nirasta-viñayo 'py avaruddha-dehas
 tasmai namo bhagavate puruñottamäya

O my Lord, by Your own will You appear in the various species of living entities, among
animals lower than human beings as well as among the demigods, to perform Your
transcendental pastimes. You are not affected by material contamination. You come just to
fulfill the obligations of Your own principles of religion, and therefore, O Supreme
Personality, I offer my obeisances unto You for manifesting such different forms.

SB 3.9.20
yo 'vidyayänupahato 'pi daçärdha-våttyä
nidräm uväha jaöharé-kåta-loka-yätraù
antar-jale 'hi-kaçipu-sparçänuküläà
bhémormi-mälini janasya sukhaà vivåëvan

My Lord, You accept the pleasure of sleeping in the water of devastation, where there are
violent waves, and You enjoy pleasure on the bed of snakes, showing the happiness of Your
sleep to intelligent persons. At that time, all the universal planets are stationed within Your
abdomen.

SB 3.9.21
yan-näbhi-padma-bhavanäd aham äsam éòya
loka-trayopakaraëo yad-anugraheëa
tasmai namas ta udara-stha-bhaväya yoga-
nidrävasäna-vikasan-nalinekñaëäya

O object of my worship, I am born from the house of Your lotus navel for the purpose of
creating the universe by Your mercy. All these planets of the universe were stationed within
Your transcendental abdomen while You were enjoying sleep. Now, Your sleep having ended,
Your eyes are open like blossoming lotuses in the morning.

SB 3.9.22
so 'yaà samasta-jagatäà suhåd eka ätmä
sattvena yan måòayate bhagavän bhagena
tenaiva me dåçam anuspåçatäd yathähaà
srakñyämi pürvavad idaà praëata-priyo 'sau

Let the Supreme Lord be merciful towards me. He is the one friend and soul of all living
entities in the world, and He maintains all, for their ultimate happiness, by His six
transcendental opulences. May He be merciful towards me so that I, as before, may be
empowered with the introspection to create, for I am also one of the surrendered souls who
are dear to the Lord.

SB 3.9.23
eña prapanna-varado ramayätma-çaktyä
yad yat kariñyati gåhéta-guëävatäraù
tasmin sva-vikramam idaà såjato 'pi ceto
yuïjéta karma-çamalaà ca yathä vijahyäm

The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered
souls. His activities are always enacted through His internal potency, Ramä, or the goddess of
fortune. I pray only to engage in His service in the creation of the material world, and I pray
that I not be materially affected by my works, for thus I may be able to give up the false
prestige of being the creator.

SB 3.9.24
näbhi-hradäd iha sato 'mbhasi yasya puàso
vijïäna-çaktir aham äsam ananta-çakteù
rüpaà vicitram idam asya vivåëvato me
mä rériñéñöa nigamasya giräà visargaù

The Lord's potencies are innumerable. As He lies down in the water of devastation, I am born
as the total universal energy from the navel lake in which the lotus sprouts. I am now
engaged in manifesting His diverse energies in the form of the cosmic manifestation. I
therefore pray that in the course of my material activities I may not be deviated from the
vibration of the Vedic hymns.

SB 3.9.25
so 'säv adabhra-karuëo bhagavän vivåddha-
prema-smitena nayanämburuhaà vijåmbhan
utthäya viçva-vijayäya ca no viñädaà
mädhvyä giräpanayatät puruñaù puräëaù

The Lord, who is supreme and is the oldest of all, is unlimitedly merciful. I wish that He may
smilingly bestow His benediction upon me by opening His lotus eyes. He can uplift the entire
cosmic creation and remove our dejection by kindly speaking His directions.
 Dhruva Maharaja Prayers
SB 4.9.6 to 17
dhruva uväca
yo 'ntaù praviçya mama väcam imäà prasuptäà
saïjévayaty akhila-çakti-dharaù sva-dhämnä
anyäàç ca hasta-caraëa-çravaëa-tvag-ädén
präëän namo bhagavate puruñäya tubhyam

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

TEXT 7
ekas tvam eva bhagavann idam ätma-çaktyä
mäyäkhyayoru-guëayä mahad-ädy-açeñam
såñövänuviçya puruñas tad-asad-guëeñu
näneva däruñu vibhävasuvad vibhäsi

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

TEXT 8
tvad-dattayä vayunayedam acañöa viçvaà
supta-prabuddha iva nätha bhavat-prapannaù
tasyäpavargya-çaraëaà tava päda-mülaà
vismaryate kåta-vidä katham ärta-bandho

O my master, Lord Brahmä is fully surrendered unto You. In the beginning You gave him
knowledge, and thus he could see and understand the entire universe, just as a person
awakens from sleep and visualizes his immediate duties. You are the only shelter of all
persons who desire liberation, and You are the friend of all who are distressed. How,
therefore, can a learned person who has perfect knowledge ever forget You?
 TEXT 9
nünaà vimuñöa-matayas tava mäyayä te
ye tväà bhaväpyaya-vimokñaëam anya-hetoù
arcanti kalpaka-taruà kuëapopabhogyam
icchanti yat sparçajaà niraye 'pi nèëäm

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

TEXT 10
yä nirvåtis tanu-bhåtäà tava päda-padma-
dhyänäd bhavaj-jana-kathä-çravaëena vä syät
sä brahmaëi sva-mahimany api nätha mä bhüt
kià tv antakäsi-lulität patatäà vimänät

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

TEXT 11
bhaktià muhuù pravahatäà tvayi me prasaìgo
bhüyäd ananta mahatäm amaläçayänäm
yenäïjasolbaëam uru-vyasanaà bhaväbdhià
neñye bhavad-guëa-kathämåta-päna-mattaù

Dhruva Mahäräja continued: O unlimited Lord, kindly bless me so that I may associate with
great devotees who engage in Your transcendental loving service constantly, as the waves of a
river constantly flow. Such transcendental devotees are completely situated in an
uncontaminated state of life. By the process of devotional service I shall surely be able to
cross the nescient ocean of material existence, which is filled with the waves of blazing,
firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your
transcendental qualities and pastimes, which are eternally existent.
 TEXT 12
te na smaranty atitaräà priyam éça martyaà
ye cänv adaù suta-suhåd-gåha-vitta-däräù
ye tv abja-näbha bhavadéya-padäravinda-
saugandhya-lubdha-hådayeñu kåta-prasaìgäù

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

TEXT 13
tiryaì-naga-dvija-sarésåpa-deva-daitya-
martyädibhiù paricitaà sad-asad-viçeñam
rüpaà sthaviñöham aja te mahad-ädy-anekaà
nätaù paraà parama vedmi na yatra vädaù

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

TEXT 14
kalpänta etad akhilaà jaöhareëa gåhëan
çete pumän sva-dåg ananta-sakhas tad-aìke
yan-näbhi-sindhu-ruha-käïcana-loka-padma-
garbhe dyumän bhagavate praëato 'smi tasmai

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

TEXT 15
tvaà nitya-mukta-pariçuddha-vibuddha ätmä
küöa-stha ädi-puruño bhagaväàs try-adhéçaù
 yad-buddhy-avasthitim akhaëòitayä sva-dåñöyä
drañöä sthitäv adhimakho vyatirikta ässe

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

TEXT 16
yasmin viruddha-gatayo hy aniçaà patanti
vidyädayo vividha-çaktaya änupürvyät
tad brahma viçva-bhavam ekam anantam ädyam
änanda-mätram avikäram ahaà prapadye

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

TEXT 17
satyäçiño hi bhagavaàs tava päda-padmam
äçés tathänubhajataù puruñärtha-mürteù
apy evam arya bhagavän paripäti dénän
väçreva vatsakam anugraha-kätaro 'smän

My Lord, O Supreme Lord, You are the supreme personified form of all benediction.
Therefore, for one who abides in Your devotional service with no other desire, worshiping
Your lotus feet is better than becoming king and lording it over a kingdom. That is the
benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the
causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by
supplying milk and giving it protection from attack.
 Påthu Maharaja Prayers
SB 4.20.23 to 31
påthur uväca
varän vibho tvad varadeçvaräd budhaù
kathaà våëéte guëa-vikriyätmanäm
ye närakäëäm api santi dehinäà
tän éça kaivalya-pate våëe na ca

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

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

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

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

My dear Lord, You are glorified by the selected verses uttered by great personalities. Such
glorification of Your lotus feet is just like saffron particles. When the transcendental vibration
from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the
forgetful living entity gradually remembers his eternal relationship with You. Devotees thus
gradually come to the right conclusion about the value of life. My dear Lord, I therefore do
not need any other benediction but the opportunity to hear from the mouth of Your pure
devotee.
 SB 4.20.26
yaçaù çivaà suçrava ärya-saìgame
yadåcchayä copaçåëoti te sakåt
kathaà guëa-jïo viramed vinä paçuà
çrér yat pravavre guëa-saìgrahecchayä

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

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

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

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

My dear Lord of the universe, the goddess of fortune, Lakñmé, is the mother of the universe,
and yet I think that she may be angry with me because of my intruding upon her service and
acting on that very platform to which she is so much attached. Yet I am hopeful that even
though there is some misunderstanding, You will take my part, for You are very much
inclined to the poor and You always magnify even insignificant service unto You. Therefore
even though she becomes angry, I think that there is no harm for You, because You are so
self-sufficient that You can do without her.
 SB 4.20.29
bhajanty atha tväm ata eva sädhavo
vyudasta-mäyä-guëa-vibhramodayam
bhavat-padänusmaraëäd åte satäà
nimittam anyad bhagavan na vidmahe

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

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

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

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

My Lord, due to Your illusory energy, all living beings in this material world have forgotten
their real constitutional position, and out of ignorance they are always desirous of material
happiness in the form of society, friendship and love. Therefore, please do not ask me to take
some material benefits from You, but as a father, not waiting for the son's demand, does
everything for the benefit of the son, please bestow upon me whatever You think best for me.
 Rudra Géta
SB 4.24.33 to 79

çré-rudra uväca
jitaà ta ätma-vid-varya-
svastaye svastir astu me
bhavatärädhasä räddhaà
sarvasmä ätmane namaù

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

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

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

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

My dear Lord, You are the origin of the subtle material ingredients, the master of all
integration as well as the master of all disintegration, the predominating Deity named
Saìkarñaëa, and the master of all intelligence, known as the predominating Deity Pradyumna.
Therefore, I offer my respectful obeisances unto You.
 SB 4.24.36
namo namo 'niruddhäya
håñékeçendriyätmane
namaù paramahaàsäya
pürëäya nibhåtätmane

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

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

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

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

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

SB 4.24.39
sarva-sattvätma-dehäya
viçeñäya sthavéyase
namas trailokya-päläya
saha ojo-baläya ca
My dear Lord, You are the gigantic universal form which contains all the individual bodies of
the living entities. You are the maintainer of the three worlds, and as such You maintain the
mind, senses, body, and air of life within them. I therefore offer my respectful obeisances
unto You.

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

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

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

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

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

My dear Lord, You are the topmost of all bestowers of all benediction, the oldest and supreme
enjoyer amongst all enjoyers. You are the master of all the worlds' metaphysical philosophy,
for You are the supreme cause of all causes, Lord Kåñëa. You are the greatest of all religious
principles, the supreme mind, and You have a brain which is never checked by any condition.
Therefore I repeatedly offer my obeisances unto You.
 SB 4.24.43
çakti-traya-sametäya
méòhuñe 'haìkåtätmane
ceta-äküti-rüpäya
namo väco vibhütaye

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

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

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

SB 4.24.45 to 46
snigdha-prävåò-ghana-çyämaà
sarva-saundarya-saìgraham
cärv-äyata-catur-bähu
sujäta-ruciränanam

padma-koça-paläçäkñaà
sundara-bhru sunäsikam
sudvijaà sukapoläsyaà
sama-karëa-vibhüñaëam

The Lord's beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His
bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms
and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly raised nose, a
mind-attracting smile, a beautiful forehead and equally beautiful and fully decorated ears.
 SB 4.24.47-48
préti-prahasitäpäìgam
alakai rüpa-çobhitam
lasat-paìkaja-kiïjalka-
dukülaà måñöa-kuëòalam

sphurat-kiréöa-valaya-
hära-nüpura-mekhalam
çaìkha-cakra-gadä-padma-
mälä-maëy-uttamarddhimat

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

SB 4.24. 49
siàha-skandha-tviño bibhrat
saubhaga-gréva-kaustubham
çriyänapäyinyä kñipta-
nikañäçmorasollasat

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

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

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

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

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

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

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

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

My dear Lord, those who desire to purify their existence must always engage in meditation
upon Your lotus feet, as described above. Those who are serious about executing their
occupational duties and who want freedom from fear must take to this process of bhakti-
yoga.
 SB 4.24.54
bhavän bhaktimatä labhyo
durlabhaù sarva-dehinäm
sväräjyasyäpy abhimata
ekäntenätma-vid-gatiù

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

SB 4.24.55
taà durärädhyam ärädhya
satäm api duräpayä
ekänta-bhaktyä ko väïchet
päda-mülaà vinä bahiù

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

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

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

SB 4.24.57
kñaëärdhenäpi tulaye
na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya
martyänäà kim utäçiñaù
If one by chance associates with a devotee, even for a fraction of a moment, he no longer is
subject to attraction by the results of karma or jïäna. What interest then can he have in the
benedictions of the demigods, who are subject to the laws of birth and death?

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

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

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

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

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

My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And
that impersonal Brahman, which spreads throughout the universe and in which the entire
universe is manifested, is You.
 SB 4.24.61
yo mäyayedaà puru-rüpayäsåjad
bibharti bhüyaù kñapayaty avikriyaù
yad-bheda-buddhiù sad ivätma-duùsthayä
tvam ätma-tantraà bhagavan pratémahi

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

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

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

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

My dear Lord, You are the only Supreme Person, the cause of all causes. Before the creation
of this material world, Your material energy remains in a dormant condition. When Your
material energy is agitated, the three qualities—namely goodness, passion and ignorance—
act, and as a result the total material energy—egotism, ether, air, fire, water, earth and all the
various demigods and saintly persons—becomes manifest. Thus the material world is created.
 SB 4.24.64
såñöaà sva-çaktyedam anupraviñöaç
catur-vidhaà puram ätmäàçakena
atho vidus taà puruñaà santam antar
bhuìkte håñékair madhu sära-ghaà yaù

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

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

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

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

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

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

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

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

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

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

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

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

Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in
everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and
always meditate upon Him continuously.
 SB 4.24.71
yogädeçam upäsädya
dhärayanto muni-vratäù
samähita-dhiyaù sarva
etad abhyasatädåtäù

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

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

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

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

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

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

A devotee of Lord Kåñëa whose mind is always absorbed in Him, who with great attention
and reverence chants this stotra [prayer], will achieve the greatest perfection of life without
delay.
 SB 4.24.75
çreyasäm iha sarveñäà
jïänaà niùçreyasaà param
sukhaà tarati duñpäraà
jïäna-naur vyasanärëavam

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

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

Although rendering devotional service to the Supreme Personality of Godhead and

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

SB 4.24.77
vindate puruño 'muñmäd
yad yad icchaty asatvaram
mad-géta-gétät suprétäc
chreyasäm eka-vallabhät

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

SB 4.24.78
idaà yaù kalya utthäya
präïjaliù çraddhayänvitaù
çåëuyäc chrävayen martyo
mucyate karma-bandhanaiù
A devotee who rises early in the morning and with folded hands chants these prayers sung by
Lord Çiva and gives facility to others to hear them certainly becomes free from all bondage to
fruitive activities.

SB 4.24.79
gétaà mayedaà naradeva-nandanäù
parasya puàsaù paramätmanaù stavam
japanta ekägra-dhiyas tapo mahat
caradhvam ante tata äpsyathepsitam

My dear sons of the King, the prayers I have recited to you are meant for pleasing the
Supreme Personality of Godhead, the Supersoul. I advise you to recite these prayers, which
are as effective as great austerities. In this way, when you are mature, your life will be
successful, and you will certainly achieve all your desired objectives without fail.
 Lord Åñabhadeva Prayers
SB 5.5.1 to 27
åñabha uväca
näyaà deho deha-bhäjäà nåloke
kañöän kämän arhate viò-bhujäà ye
tapo divyaà putrakä yena sattvaà
çuddhyed yasmäd brahma-saukhyaà tv anantam

Lord Åñabhadeva told His sons: My dear boys, of all the living entities who have accepted
material bodies in this world, one who has been awarded this human form should not work
hard day and night simply for sense gratification, which is available even for dogs and hogs
that eat stool. One should engage in penance and austerity to attain the divine position of
devotional service. By such activity, one's heart is purified, and when one attains this
position, he attains eternal, blissful life, which is transcendental to material happiness and
which continues forever.

SB 5.5.2
mahat-seväà dväram ähur vimuktes
tamo-dväraà yoñitäà saìgi-saìgam
mahäntas te sama-cittäù praçäntä
vimanyavaù suhådaù sädhavo ye

One can attain the path of liberation from material bondage only by rendering service to
highly advanced spiritual personalities. These personalities are impersonalists and devotees.
Whether one wants to merge into the Lord's existence or wants to associate with the
Personality of Godhead, one should render service to the mahätmäs. For those who are not
interested in such activities, who associate with people fond of women and sex, the path to
hell is wide open. The mahätmäs are equipoised. They do not see any difference between one
living entity and another. They are very peaceful and are fully engaged in devotional service.
They are devoid of anger, and they work for the benefit of everyone. They do not behave in
any abominable way. Such people are known as mahätmäs.

SB 5.5.3
ye vä mayéçe kåta-sauhådärthä
janeñu dehambhara-värtikeñu
gåheñu jäyätmaja-rätimatsu
na préti-yuktä yävad-arthäç ca loke
Those who are interested in reviving Kåñëa consciousness and increasing their love of
Godhead do not like to do anything that is not related to Kåñëa. They are not interested in
mingling with people who are busy maintaining their bodies, eating, sleeping, mating and
defending. They are not attached to their homes, although they may be householders. Nor are
they attached to wives, children, friends or wealth. At the same time, they are not indifferent
to the execution of their duties. Such people are interested in collecting only enough money
to keep the body and soul together.

SB 5.5.4
nünaà pramattaù kurute vikarma
yad indriya-prétaya äpåëoti
na sädhu manye yata ätmano 'yam
asann api kleçada äsa dehaù

When a person considers sense gratification the aim of life, he certainly becomes mad after
materialistic living and engages in all kinds of sinful activity. He does not know that due to
his past misdeeds he has already received a body which, although temporary, is the cause of
his misery. Actually the living entity should not have taken on a material body, but he has
been awarded the material body for sense gratification. Therefore I think it not befitting an
intelligent man to involve himself again in the activities of sense gratification by which he
perpetually gets material bodies one after another.

SB 5.5.5
paräbhavas tävad abodha-jäto
yävan na jijïäsata ätma-tattvam
yävat kriyäs tävad idaà mano vai
karmätmakaà yena çaréra-bandhaù

As long as one does not inquire about the spiritual values of life, one is defeated and
subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant
actions. If a person is engaged in any kind of karma, his mind is called karmätmaka, colored
with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as
one is absorbed in fruitive activity, he has to accept a material body.

SB 5.5.6
evaà manaù karma-vaçaà prayuìkte
avidyayätmany upadhéyamäne
prétir na yävan mayi väsudeve
na mucyate deha-yogena tävat
When the living entity is covered by the mode of ignorance, he does not understand the
individual living being and the supreme living being, and his mind is subjugated to fruitive
activity. Therefore, until one has love for Lord Väsudeva, who is none other than Myself, he
is certainly not delivered from having to accept a material body again and again.

SB 5.5.7
yadä na paçyaty ayathä guëehäà
svärthe pramattaù sahasä vipaçcit
gata-småtir vindati tatra täpän
äsädya maithunyam agäram ajïaù

Even though one may be very learned and wise, he is mad if he does not understand that the
endeavor for sense gratification is a useless waste of time. Being forgetful of his own interest,
he tries to be happy in the material world, centering his interests around his home, which is
based on sexual intercourse and which brings him all kinds of material miseries. In this way
one is no better than a foolish animal.

SB 5.5.8
puàsaù striyä mithuné-bhävam etaà
tayor mitho hådaya-granthim ähuù
ato gåha-kñetra-sutäpta-vittair
janasya moho 'yam ahaà mameti

The attraction between male and female is the basic principle of material existence. On the
basis of this misconception, which ties together the hearts of the male and female, one
becomes attracted to his body, home, property, children, relatives and wealth. In this way one
increases life's illusions and thinks in terms of "I and mine."

SB 5.5.9
yadä mano-hådaya-granthir asya
karmänubaddho dåòha äçlatheta
tadä janaù samparivartate 'smäd
muktaù paraà yäty atihäya hetum

When the strong knot in the heart of a person implicated in material life due to the results of
past action is slackened, one turns away from his attachment to home, wife and children. In
this way, one gives up the basic principle of illusion [I and mine] and becomes liberated.
Thus one goes to the transcendental world.
 SB 5.5.10-13
haàse gurau mayi bhaktyänuvåtyä
vitåñëayä dvandva-titikñayä ca
sarvatra jantor vyasanävagatyä
jijïäsayä tapasehä-nivåttyä

mat-karmabhir mat-kathayä ca nityaà

mad-deva-saìgäd guëa-kértanän me
nirvaira-sämyopaçamena puträ
jihäsayä deha-gehätma-buddheù

adhyätma-yogena vivikta-sevayä
präëendriyätmäbhijayena sadhryak
sac-chraddhayä brahmacaryeëa çaçvad
asampramädena yamena väcäm

sarvatra mad-bhäva-vicakñaëena
jïänena vijïäna-viräjitena
yogena dhåty-udyama-sattva-yukto
liìgaà vyapohet kuçalo 'ham-äkhyam

O My sons, you should accept a highly elevated paramahaàsa, a spiritually advanced spiritual
master. In this way, you should place your faith and love in Me, the Supreme Personality of
Godhead. You should detest sense gratification and tolerate the duality of pleasure and pain,
which are like the seasonal changes of summer and winter. Try to realize the miserable
condition of living entities, who are miserable even in the higher planetary systems.
Philosophically inquire about the truth. Then undergo all kinds of austerities and penances
for the sake of devotional service. Give up the endeavor for sense enjoyment and engage in
the service of the Lord. Listen to discussions about the Supreme Personality of Godhead, and
always associate with devotees. Chant about and glorify the Supreme Lord, and look upon
everyone equally on the spiritual platform. Give up enmity and subdue anger and
lamentation. Abandon identifying the self with the body and the home, and practice reading
the revealed scriptures. Live in a secluded place and practice the process by which you can
completely control your life air, mind and senses. Have full faith in the revealed scriptures,
the Vedic literatures, and always observe celibacy. Perform your prescribed duties and avoid
unnecessary talks. Always thinking of the Supreme Personality of Godhead, acquire
knowledge from the right source. Thus practicing bhakti-yoga, you will patiently and
enthusiastically be elevated in knowledge and will be able to give up the false ego.
 SB 5.5.14
karmäçayaà hådaya-granthi-bandham
avidyayäsäditam apramattaù
anena yogena yathopadeçaà
samyag vyapohyoparameta yogät

As I have advised you, My dear sons, you should act accordingly. Be very careful. By these
means you will be freed from the ignorance of the desire for fruitive activity, and the knot of
bondage in the heart will be completely severed. For further advancement, you should also
give up the means. That is, you should not become attached to the process of liberation itself.

SB 5.5.15
puträàç ca çiñyäàç ca nåpo gurur vä
mal-loka-kämo mad-anugrahärthaù
itthaà vimanyur anuçiñyäd ataj-jïän
na yojayet karmasu karma-müòhän
kaà yojayan manujo 'rthaà labheta
nipätayan nañöa-dåçaà hi garte

If one is serious about going back home, back to Godhead, he must consider the mercy of the
Supreme Personality of Godhead the summum bonum and chief aim of life. If he is a father
instructing his sons, a spiritual master instructing his disciples, or a king instructing his
citizens, he must instruct them as I have advised. Without being angry, he should continue
giving instructions, even if his disciple, son or citizen is sometimes unable to follow his order.
Ignorant people who engage in pious and impious activities should be engaged in devotional
service by all means. They should always avoid fruitive activity. If one puts into the bondage
of karmic activity his disciple, son or citizen who is bereft of transcendental vision, how will
one profit? It is like leading a blind man to a dark well and causing him to fall in.

SB 5.5.16
lokaù svayaà çreyasi nañöa-dåñöir
yo 'rthän saméheta nikäma-kämaù
anyonya-vairaù sukha-leça-hetor
ananta-duùkhaà ca na veda müòhaù

Due to ignorance, the materialistic person does not know anything about his real self-interest,
the auspicious path in life. He is simply bound to material enjoyment by lusty desires, and all
his plans are made for this purpose. For temporary sense gratification, such a person creates a
society of envy, and due to this mentality, he plunges into the ocean of suffering. Such a
foolish person does not even know about this.

SB 5.5.17
kas taà svayaà tad-abhijïo vipaçcid
avidyäyäm antare vartamänam
dåñövä punas taà saghåëaù kubuddhià
prayojayed utpathagaà yathändham

If someone is ignorant and addicted to the path of saàsära, how can one who is actually
learned, merciful and advanced in spiritual knowledge engage him in fruitive activity and
thus further entangle him in material existence? If a blind man is walking down the wrong
path, how can a gentleman allow him to continue on his way to danger? How can he approve
this method? No wise or kind man can allow this.

SB 5.5.18
gurur na sa syät sva-jano na sa syät
pitä na sa syäj janané na sä syät
daivaà na tat syän na patiç ca sa syän
na mocayed yaù samupeta-måtyum

"One who cannot deliver his dependents from the path of repeated birth and death should
never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

SB 5.5.19
idaà çaréraà mama durvibhävyaà
sattvaà hi me hådayaà yatra dharmaù
påñöhe kåto me yad adharma äräd
ato hi mäm åñabhaà prähur äryäù

My transcendental body [sac-cid-änanda-vigraha [Bs. 5.1]] looks exactly like a human form,
but it is not a material human body. It is inconceivable. I am not forced by nature to accept a
particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and
I always think of the welfare of My devotees. Therefore within My heart can be found the
process of devotional service, which is meant for the devotees. Far from My heart have I
abandoned irreligion [adharma] and nondevotional activities. They do not appeal to Me. Due
to all these transcendental qualities, people generally pray to Me as Åñabhadeva, the Supreme
Personality of Godhead, the best of all living entities.
 SB 5.5.20
tasmäd bhavanto hådayena jätäù
sarve mahéyäàsam amuà sanäbham
akliñöa-buddhyä bharataà bhajadhvaà
çuçrüñaëaà tad bharaëaà prajänäm

My dear boys, you are all born of My heart, which is the seat of all spiritual qualities.
Therefore you should not be like materialistic and envious men. You should accept your
eldest brother, Bharata, who is exalted in devotional service. If you engage yourselves in
Bharata's service, your service to him will include My service, and you will rule the citizens
automatically.

SB 5.5.21-22
bhüteñu vérudbhya uduttamä ye
sarésåpäs teñu sabodha-niñöhäù
tato manuñyäù pramathäs tato 'pi
gandharva-siddhä vibudhänugä ye

deväsurebhyo maghavat-pradhänä
dakñädayo brahma-sutäs tu teñäm
bhavaù paraù so 'tha viriïca-véryaù
sa mat-paro 'haà dvija-deva-devaù

Of the two energies manifest [spirit and dull matter], beings possessing living force
[vegetables, grass, trees and plants] are superior to dull matter [stone, earth, etc.]. Superior to
nonmoving plants and vegetables are worms and snakes, which can move. Superior to worms
and snakes are animals that have developed intelligence. Superior to animals are human
beings, and superior to human beings are ghosts because they have no material bodies.
Superior to ghosts are the Gandharvas, and superior to them are the Siddhas. Superior to the
Siddhas are the Kinnaras, and superior to them are the asuras. Superior to the asuras are the
demigods, and of the demigods, Indra, the King of heaven, is supreme. Superior to Indra are
the direct sons of Lord Brahmä, sons like King Dakña, and supreme among Brahmä's sons is
Lord Çiva. Since Lord Çiva is the son of Lord Brahmä, Brahmä is considered superior, but
Brahmä is also subordinate to Me, the Supreme Personality of Godhead. Because I am
inclined to the brähmaëas, the brähmaëas are best of all.

SB 5.5.23
na brähmaëais tulaye bhütam anyat
paçyämi vipräù kim ataù paraà tu
 yasmin nåbhiù prahutaà çraddhayäham
açnämi kämaà na tathägni-hotre

O respectful brähmaëas, as far as I am concerned, no one is equal or superior to the

brähmaëas in this world. I do not find anyone comparable to them. When people know My
motive after performing rituals according to the Vedic principles, they offer food to Me with
faith and love through the mouth of a brähmaëa. When food is thus offered unto Me, I eat it
with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from
the food offered in the sacrificial fire.

SB 5.5.24
dhåtä tanür uçaté me puräëé
yeneha sattvaà paramaà pavitram
çamo damaù satyam anugrahaç ca
tapas titikñänubhavaç ca yatra

The Vedas are My eternal transcendental sound incarnation. Therefore the Vedas are çabda-
brahma. In this world, the brähmaëas thoroughly study all the Vedas, and because they
assimilate the Vedic conclusions, they are also to be considered the Vedas personified. The
brähmaëas are situated in the supreme transcendental mode of nature-sattva-guëa. Because of
this, they are fixed in mind control [çama], sense control [dama], and truthfulness [satya].
They describe the Vedas in their original sense, and out of mercy [anugraha] they preach the
purpose of the Vedas to all conditioned souls. They practice penance [tapasya] and tolerance
[titikñä], and they realize the position of the living entity and the Supreme Lord [anubhava].
These are the eight qualifications of the brähmaëas. Therefore among all living entities, no
one is superior to the brähmaëas.

SB 5.5.25
matto 'py anantät parataù parasmät
svargäpavargädhipater na kiïcit
yeñäà kim u syäd itareëa teñäm
akiïcanänäà mayi bhakti-bhäjäm

I am fully opulent, almighty and superior to Lord Brahmä and Indra, the King of the heavenly
planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by
liberation. Nonetheless, the brähmaëas do not seek material comforts from Me. They are very
pure and do not want to possess anything. They simply engage in My devotional service.
What is the need of their asking for material benefits from anyone else?
 SB 5.5.26
sarväëi mad-dhiñëyatayä bhavadbhiç
caräëi bhütäni sutä dhruväëi
sambhävitavyäni pade pade vo
vivikta-dågbhis tad u härhaëaà me

My dear sons, you should not envy any living entity—be he moving or nonmoving. Knowing
that I am situated in them, you should offer respect to all of them at every moment. In this
way, you offer respect to Me.

SB 5.5.27
mano-vaco-dåk-karaëehitasya
säkñät-kåtaà me paribarhaëaà hi
vinä pumän yena mahä-vimohät
kåtänta-päçän na vimoktum éçet

The true activity of the sense organs—mind, sight, words and all the knowledge-gathering
and working senses—is to engage fully in My service. Unless his senses are thus engaged, a
living entity cannot think of getting out of the great entanglement of material existence,
which is exactly like Yamaräja's stringent rope.
 Haàsa-guhya prayers
SB 6.4.23 to 34
TEXT 23
çré-prajäpatir uväca
namaù paräyävitathänubhütaye
guëa-trayäbhäsa-nimitta-bandhave
adåñöa-dhämne guëa-tattva-buddhibhir
nivåtta-mänäya dadhe svayambhuve

Prajäpati Dakña said: The Supreme Personality of Godhead is transcendental to the illusory
energy and the physical categories it produces. He possesses the potency for unfailing
knowledge and supreme willpower, and He is the controller of the living entities and the
illusory energy. The conditioned souls who have accepted this material manifestation as
everything cannot see Him, for He is above the evidence of experimental knowledge. Self-
evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful
obeisances unto Him.

TEXT 24
na yasya sakhyaà puruño 'vaiti sakhyuù
sakhä vasan saàvasataù pure 'smin
guëo yathä guëino vyakta-dåñöes
tasmai maheçäya namaskaromi

As the sense objects [form, taste, touch, smell and sound] cannot understand how the senses
perceive them, so the conditioned soul, although residing in his body along with the
Supersoul, cannot understand how the supreme spiritual person, the master of the material
creation, directs his senses. Let me offer my respectful obeisances unto that Supreme Person,
who is the supreme controller.

TEXT 25
deho 'savo 'kñä manavo bhüta-mäträm
ätmänam anyaà ca viduù paraà yat
sarvaà pumän veda guëäàç ca taj-jïo
na veda sarva-jïam anantam éòe

Because they are only matter, the body, the life airs, the external and internal senses, the five
gross elements and the subtle sense objects [form, taste, smell, sound and touch] cannot
know their own nature, the nature of the other senses or the nature of their controllers. But
the living being, because of his spiritual nature, can know his body, the life airs, the senses,
the elements and the sense objects, and he can also know the three qualities that form their
roots. Nevertheless, although the living being is completely aware of them, he is unable to see
the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful
obeisances unto Him.

TEXT 26
yadoparämo manaso näma-rüpa-
rüpasya dåñöa-småti-sampramoñät
ya éyate kevalayä sva-saàsthayä
haàsäya tasmai çuci-sadmane namaù

When one's consciousness is completely purified of the contamination of material existence,

gross and subtle, without being agitated as in the working and dreaming states, and when the
mind is not dissolved as in suñupti, deep sleep, one comes to the platform of trance. Then
one's material vision and the memories of the mind, which manifests names and forms, are
vanquished. Only in such a trance is the Supreme Personality of Godhead revealed. Thus let
us offer our respectful obeisances unto the Supreme Personality of Godhead, who is seen in
that uncontaminated, transcendental state.

TEXTS 27-28
manéñiëo 'ntar-hådi sanniveçitaà
sva-çaktibhir navabhiç ca trivådbhiù
vahnià yathä däruëi päïcadaçyaà
manéñayä niñkarñanti güòham

sa vai mamäçeña-viçeña-mäyä-
niñedha-nirväëa-sukhänubhütiù
sa sarva-nämä sa ca viçva-rüpaù
prasédatäm aniruktätma-çaktiù

Just as great learned brähmaëas who are expert in performing ritualistic ceremonies and
sacrifices can extract the fire dormant within wooden fuel by chanting the fifteen Sämidhené
mantras, thus proving the efficacy of the Vedic mantras, so those who are actually advanced
in consciousness—in other words, those who are Kåñëa conscious—can find the Supersoul,
who by His own spiritual potency is situated within the heart. The heart is covered by the
three modes of material nature and the nine material elements [material nature, the total
material energy, the ego, the mind and the five objects of sense gratification], and also by the
five material elements and the ten senses. These twenty-seven elements constitute the
external energy of the Lord. Great yogés meditate upon the Lord, who is situated as the
Supersoul, Paramätmä, within the core of the heart. May that Supersoul be pleased with me.
The Supersoul is realized when one is eager for liberation from the unlimited varieties of
material life. One actually attains such liberation when he engages in the transcendental
loving service of the Lord and realizes the Lord because of his attitude of service. The Lord
may be addressed by various spiritual names, which are inconceivable to the material senses.
When will that Supreme Personality of Godhead be pleased with me?

TEXT 29
yad yan niruktaà vacasä nirüpitaà
dhiyäkñabhir vä manasota yasya
mä bhüt svarüpaà guëa-rüpaà hi tat tat
sa vai guëäpäya-visarga-lakñaëaù

Anything expressed by material vibrations, anything ascertained by material intelligence and

anything experienced by the material senses or concocted within the material mind is but an
effect of the modes of material nature and therefore has nothing to do with the real nature of
the Supreme Personality of Godhead. The Supreme Lord is beyond the creation of this
material world, for He is the source of the material qualities and creation. As the cause of all
causes, He exists before the creation and after the creation. I wish to offer my respectful
obeisances unto Him.

TEXT 30
yasmin yato yena ca yasya yasmai
yad yo yathä kurute käryate ca
parävareñäà paramaà präk prasiddhaà
tad brahma tad dhetur ananyad ekam

The Supreme Brahman, Kåñëa, is the ultimate resting place and source of everything.
Everything is done by Him, everything belongs to Him, and everything is offered to Him. He
is the ultimate objective, and whether acting or causing others to act, He is the ultimate doer.
There are many causes, high and low, but since He is the cause of all causes, He is well
known as the Supreme Brahman who existed before all activities. He is one without a second
and has no other cause. I therefore offer my respects unto Him.

TEXT 31
yac-chaktayo vadatäà vädinäà vai
viväda-saàväda-bhuvo bhavanti
kurvanti caiñäà muhur ätma-mohaà
 tasmai namo 'nanta-guëäya bhümne

Let me offer my respectful obeisances unto the all-pervading Supreme Personality of

Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of
the hearts of all philosophers, who propagate various views, He causes them to forget their
own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He
creates within this material world a situation in which they are unable to come to a
conclusion. I offer my obeisances unto Him.

TEXT 32
astéti nästéti ca vastu-niñöhayor
eka-sthayor bhinna-viruddha-dharmaëoù
avekñitaà kiïcana yoga-säìkhyayoù
samaà paraà hy anukülaà båhat tat

There are two parties—namely, the theists and the atheists. The theist, who accepts the
Supersoul, finds the spiritual cause through mystic yoga. The Säìkhyite, however, who
merely analyzes the material elements, comes to a conclusion of impersonalism and does not
accept a supreme cause—whether Bhagavän, Paramätmä or even Brahman. Instead, he is
preoccupied with the superfluous, external activities of material nature. Ultimately, however,
both parties demonstrate the Absolute Truth because although they offer opposing
statements, their object is the same ultimate cause. They are both approaching the same
Supreme Brahman, to whom I offer my respectful obeisances.

TEXT 33
yo 'nugrahärthaà bhajatäà päda-mülam
anäma-rüpo bhagavän anantaù
nämäni rüpäëi ca janma-karmabhir
bheje sa mahyaà paramaù prasédatu

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all
material names, forms and pastimes, and who is all-pervading, is especially merciful to the
devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with
His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and
full of knowledge and bliss, be merciful to me.

TEXT 34
yaù präkåtair jïäna-pathair janänäà
yathäçayaà deha-gato vibhäti
 yathänilaù pärthivam äçrito guëaà
sa éçvaro me kurutäà manoratham

As the air carries various characteristics of the physical elements, like the aroma of a flower or
colors resulting from a mixture of dust in the air, the Lord appears through lower systems of
worship according to one's desires, although He appears as the demigods and not in His
original form. What is the use of these other forms? May the original Supreme Personality of
Godhead please fulfill my desires.
SB 6.8.12 to 35
oà harir vidadhyän mama sarva-rakñäà
nyastäìghri-padmaù patagendra-påñöhe
daräri-carmäsi-gadeñu-cäpa-
päçän dadhäno 'ñöa-guëo 'ñöa-bähuù

The Supreme Lord, who sits on the back of the bird Garuòa, touching him with His lotus feet,
holds eight weapons—the conchshell, disc, shield, sword, club, arrows, bow and ropes. May
that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-
powerful because He fully possesses the eight mystic powers [aëimä, laghimä, etc.].

SB 6.8.13
jaleñu mäà rakñatu matsya-mürtir
yädo-gaëebhyo varuëasya päçät
sthaleñu mäyävaöu-vämano 'vyät
trivikramaù khe 'vatu viçvarüpaù

May the Lord, who assumes the body of a great fish, protect me in the water from the fierce
animals that are associates of the demigod Varuëa. By expanding His illusory energy, the
Lord assumed the form of the dwarf Vämana. May Vämana protect me on the land. Since the
gigantic form of the Lord, Viçvarüpa, conquers the three worlds, may He protect me in the
sky.

SB 6.8.14
durgeñv aöavy-äji-mukhädiñu prabhuù
päyän nåsiàho 'sura-yüthapäriù
vimuïcato yasya mahäööa-häsaà
diço vinedur nyapataàç ca garbhäù

May Lord Nåsiàhadeva, who appeared as the enemy of Hiraëyakaçipu, protect me in all
directions. His loud laughing vibrated in all directions and caused the pregnant wives of the
asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places
like the forest and battlefront.

SB 6.8.15
rakñatv asau mädhvani yajïa-kalpaù
sva-daàñörayonnéta-dharo varähaù
rämo 'dri-küöeñv atha vipraväse
salakñmaëo 'vyäd bharatägrajo 'smän

The Supreme indestructible Lord is ascertained through the performance of ritualistic

sacrifices and is therefore known as Yajïeçvara. In His incarnation as Lord Boar, He raised the
planet earth from the water at the bottom of the universe and kept it on His pointed tusks.
May that Lord protect me from rogues on the street. May Paraçuräma protect me on the tops
of mountains, and may the elder brother of Bharata, Lord Rämacandra, along with His
brother Lakñmaëa, protect me in foreign countries.

SB 6.8.16
mäm ugra-dharmäd akhilät pramädän
näräyaëaù pätu naraç ca häsät
dattas tv ayogäd atha yoga-näthaù
päyäd guëeçaù kapilaù karma-bandhät

May Lord Näräyaëa protect me from unnecessarily following false religious systems and
falling from my duties due to madness. May the Lord in His appearance as Nara protect me
from unnecessary pride. May Lord Dattätreya, the master of all mystic power, protect me
from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good
qualities, protect me from the material bondage of fruitive activities.

SB 6.8.17
sanat-kumäro 'vatu kämadeväd
dhayaçérñä mäà pathi deva-helanät
devarñi-varyaù puruñärcanäntarät
kürmo harir mäà nirayäd açeñät

May Sanat-kumära protect me from lusty desires. As I begin some auspicious activity, may
Lord Hayagréva protect me from being an offender by neglecting to offer respectful obeisances
to the Supreme Lord. May Devarñi Närada protect me from committing offenses in
worshiping the Deity, and may Lord Kürma, the tortoise, protect me from falling to the
unlimited hellish planets.

SB 6.8.18
dhanvantarir bhagavän pätv apathyäd
dvandväd bhayäd åñabho nirjitätmä
yajïaç ca lokäd avatäj janäntäd
balo gaëät krodha-vaçäd ahéndraù

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from
undesirable eatables and protect me from physical illness. May Lord Åñabhadeva, who
conquered His inner and outer senses, protect me from fear produced by the duality of heat
and cold. May Yajïa protect me from defamation and harm from the populace, and may Lord
Balaräma as Çeña protect me from envious serpents.

SB 6.8.19
dvaipäyano bhagavän aprabodhäd
buddhas tu päñaëòa-gaëa-pramädät
kalkiù kaleù käla-malät prapätu
dharmävanäyoru-kåtävatäraù

May the Personality of Godhead in His incarnation as Vyäsadeva protect me from all kinds of
ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me
from activities opposed to Vedic principles and from laziness that causes one to madly forget
the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme
Personality of Godhead, who appeared as an incarnation to protect religious principles,
protect me from the dirt of the age of Kali.

SB 6.8.20
mäà keçavo gadayä prätar avyäd
govinda äsaìgavam ätta-veëuù
näräyaëaù prähëa udätta-çaktir
madhyan-dine viñëur aréndra-päëiù

May Lord Keçava protect me with His club in the first portion of the day, and may Govinda,
who is always engaged in playing His flute, protect me in the second portion of the day. May
Lord Näräyaëa, who is equipped with all potencies, protect me in the third part of the day,
and may Lord Viñëu, who carries a disc to kill His enemies, protect me in the fourth part of
the day.

SB 6.8.21
devo 'parähëe madhu-hogradhanvä
säyaà tri-dhämävatu mädhavo mäm
doñe håñékeça utärdha-rätre
niçétha eko 'vatu padmanäbhaù

May Lord Madhusüdana, who carries a bow very fearful for the demons, protect me during
the fifth part of the day. In the evening, may Lord Mädhava, appearing as Brahmä, Viñëu and
Maheçvara, protect me, and in the beginning of night may Lord Håñékeça protect me. At the
dead of night [in the second and third parts of night] may Lord Padmanäbha alone protect
me.

SB 6.8.22
çrévatsa-dhämäpara-rätra éçaù
pratyüña éço 'si-dharo janärdanaù
dämodaro 'vyäd anusandhyaà prabhäte
viçveçvaro bhagavän käla-mürtiù

May the Supreme Personality of Godhead, who bears the Çrévatsa on His chest, protect me
after midnight until the sky becomes pinkish. May Lord Janärdana, who carries a sword in
His hand, protect me at the end of night [during the last four ghaöikäs of night]. May Lord
Dämodara protect me in the early morning, and may Lord Viçveçvara protect me during the
junctions of day and night.

SB 6.8.23
cakraà yugäntänala-tigma-nemi
bhramat samantäd bhagavat-prayuktam
dandagdhi dandagdhy ari-sainyam äçu
kakñaà yathä väta-sakho hutäçaù

Set into motion by the Supreme Personality of Godhead and wandering in all the four
directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of
devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the
assistance of the breeze, may that Sudarçana cakra burn our enemies to ashes.
 SB 6.8.24
gade 'çani-sparçana-visphuliìge
niñpiëòhi niñpiëòhy ajita-priyäsi
kuñmäëòa-vainäyaka-yakña-rakño-
bhüta-grahäàç cürëaya cürëayärén

O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as
powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant.
Therefore kindly help me pound to pieces the evil living beings known as Kuñmäëòas,
Vainäyakas, Yakñas, Räkñasas, Bhütas and Grahas. Please pulverize them.

SB 6.8.25
tvaà yätudhäna-pramatha-preta-mätå-
piçäca-vipragraha-ghora-dåñöén
darendra vidrävaya kåñëa-pürito
bhéma-svano 'rer hådayäni kampayan

O best of conchshells, O Päïcajanya in the hands of the Lord, you are always filled with the
breath of Lord Kåñëa. Therefore you create a fearful sound vibration that causes trembling in
the hearts of enemies like the Räkñasas, pramatha ghosts, Pretas, Mätäs, Piçäcas and
brähmaëa ghosts with fearful eyes.

SB 6.8.26
tvaà tigma-dhäräsi-varäri-sainyam
éça-prayukto mama chindhi chindhi
cakñüàñi carmaï chata-candra chädaya
dviñäm aghonäà hara päpa-cakñuñäm

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead.
Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked
with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck
out their sinful eyes.

SB 6.8.27-28
yan no bhayaà grahebhyo 'bhüt
ketubhyo nåbhya eva ca
sarésåpebhyo daàñöribhyo
bhütebhyo 'àhobhya eva ca
 sarväëy etäni bhagavan-
näma-rüpänukértanät
prayäntu saìkñayaà sadyo
ye naù çreyaù-pratépakäù

May the glorification of the transcendental name, form, qualities and paraphernalia of the
Supreme Personality of Godhead protect us from the influence of bad planets, meteors,
envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect
us from ghosts and the material elements like earth, water, fire and air, and may it also
protect us from lightning and our past sins. We are always afraid of these hindrances to our
auspicious life. Therefore, may they all be completely destroyed by the chanting of the Hare
Kåñëa mahä-mantra.

SB 6.8.29
garuòo bhagavän stotra-
stobhaç chandomayaù prabhuù
rakñatv açeña-kåcchrebhyo
viñvaksenaù sva-nämabhiù

Lord Garuòa, the carrier of Lord Viñëu, is the most worshipable lord, for he is as powerful as
the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses.
May he protect us from all dangerous conditions, and may Lord Viñvaksena, the Personality
of Godhead, also protect us from all dangers by His holy names.

SB 6.8.30
sarväpadbhyo harer näma-
rüpa-yänäyudhäni naù
buddhéndriya-manaù-präëän
päntu pärñada-bhüñaëäù

May the Supreme Personality of Godhead's holy names, His transcendental forms, His carriers
and all the weapons decorating Him as personal associates protect our intelligence, senses,
mind and life air from all dangers.

SB 6.8.31
yathä hi bhagavän eva
vastutaù sad asac ca yat
satyenänena naù sarve
yäntu näçam upadraväù
The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from
the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause
and effect are factually one because the cause is present in the effect. Therefore the Absolute
Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent
parts.

SB 6.8.32-33
yathaikätmyänubhävänäà
vikalpa-rahitaù svayam
bhüñaëäyudha-liìgäkhyä
dhatte çaktéù sva-mäyayä

tenaiva satya-mänena
sarva-jïo bhagavän hariù
pätu sarvaiù svarüpair naù
sadä sarvatra sarva-gaù

The Supreme Personality of Godhead, the living entities, the material energy, the spiritual
energy and the entire creation are all individual substances. In the ultimate analysis, however,
together they constitute the supreme one, the Personality of Godhead. Therefore those who
are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the
Lord's bodily decorations, His name, His fame, His attributes and forms and the weapons in
His hand are manifestations of the strength of His potency. According to their elevated
spiritual understanding, the omniscient Lord, who manifests various forms, is present
everywhere. May He always protect us everywhere from all calamities.

SB 6.8.34
vidikñu dikñürdhvam adhaù samantäd
antar bahir bhagavän närasiàhaù
prahäpayaû loka-bhayaà svanena
sva-tejasä grasta-samasta-tejäù

Prahläda Mahäräja loudly chanted the holy name of Lord Nåsiàhadeva. May Lord
Nåsiàhadeva, roaring for His devotee Prahläda Mahäräja, protect us from all fear of dangers
created by stalwart leaders in all directions through poison, weapons, water, fire, air and so
on. May the Lord cover their influence by His own transcendental influence. May
Nåsiàhadeva protect us in all directions and in all corners, above, below, within and without.
 SB 6.8.35
maghavann idam äkhyätaà
varma näräyaëätmakam
vijeñyase 'ïjasä yena
daàçito 'sura-yüthapän

Viçvarüpa continued: O Indra, this mystic armor related to Lord Näräyaëa has been described
by me to you. By putting on this protective covering, you will certainly be able to conquer the
leaders of the demons.
 Prahläda Mahäräja prayers

SB 7.9.8 to 50
çré-prahläda uväca
brahmädayaù sura-gaëä munayo 'tha siddhäù
sattvaikatäna-gatayo vacasäà pravähaiù
närädhituà puru-guëair adhunäpi pipruù
kià toñöum arhati sa me harir ugra-jäteù (8)

Prahläda Mahäräja prayed: How is it possible for me, who have been born in a family of
asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until
now, all the demigods, headed by Lord Brahmä, and all the saintly persons could not satisfy
the Lord by streams of excellent words, although such persons are very qualified, being in the
mode of goodness. Then what is to be said of me? I am not at all qualified.

manye dhanäbhijana-rüpa-tapaù-çrutaujas-
tejaù-prabhäva-bala-pauruña-buddhi-yogäù
närädhanäya hi bhavanti parasya puàso
bhaktyä tutoña bhagavän gaja-yütha-päya (9)

Prahläda Mahäräja continued: One may possess wealth, an aristocratic family, beauty,
austerity, education, sensory expertise, luster, influence, physical strength, diligence,
intelligence and mystic yogic power, but I think that even by all these qualifications one
cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply
by devotional service. Gajendra did this, and thus the Lord was satisfied with him.

vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-

pädäravinda-vimukhät çvapacaà variñöham
manye tad-arpita-mano-vacanehitärtha-
präëaà punäti sa kulaà na tu bhürimänaù (10)

If a brähmaëa has all twelve of the brahminical qualifications [as they are stated in the book
called Sanat-sujäta] but is not a devotee and is averse to the lotus feet of the Lord, he is
certainly lower than a devotee who is a dog-eater but who has dedicated everything—mind,
words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a
brähmaëa because the devotee can purify his whole family, whereas the so-called brähmaëa
in a position of false prestige cannot purify even himself.

naivätmanaù prabhur ayaà nija-läbha-pürëo

mänaà janäd aviduñaù karuëo våëéte
yad yaj jano bhagavate vidadhéta mänaà
tac cätmane prati-mukhasya yathä mukha-çréù (11)

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself.
Therefore when something is offered to Him, the offering, by the Lord's mercy, is for the
benefit of the devotee, for the Lord does not need service from anyone. To give an example, if
one's face is decorated, the reflection of one's face in a mirror is also seen to be decorated.

tasmäd ahaà vigata-viklava éçvarasya

sarvätmanä mahi gåëämi yathä manéñam
néco 'jayä guëa-visargam anupraviñöaù
püyeta yena hi pumän anuvarëitena (12)

Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to
the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by
ignorance to enter the material world may be purified of material life if he offers prayers to
the Lord and hears the Lord's glories.

sarve hy amé vidhi-karäs tava sattva-dhämno

brahmädayo vayam iveça na codvijantaù
kñemäya bhütaya utätma-sukhäya cäsya
vikréòitaà bhagavato rucirävatäraiù (13)

O my Lord, all the demigods, headed by Lord Brahmä, are sincere servants of Your Lordship,
who are situated in a transcendental position. Therefore they are not like us [Prahläda and his
father, the demon Hiraëyakaçipu]. Your appearance in this fearsome form is Your pastime for
Your own pleasure. Such an incarnation is always meant for the protection and improvement
of the universe.

tad yaccha manyum asuraç ca hatas tvayädya

modeta sädhur api våçcika-sarpa-hatyä
lokäç ca nirvåtim itäù pratiyanti sarve
rüpaà nåsiàha vibhayäya janäù smaranti (14)

My Lord Nåsiàhadeva, please, therefore, cease Your anger now that my father, the great
demon Hiraëyakaçipu, has been killed. Since even saintly persons take pleasure in the killing
of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death
of this demon. Now they are confident of their happiness, and they will always remember
Your auspicious incarnation in order to be free from fear.

nähaà bibhemy ajita te 'tibhayänakäsya-

jihvärka-netra-bhrukuöé-rabhasogra-daàñörät
äntra-srajaù-kñataja-keçara-çaìku-karëän
nirhräda-bhéta-digibhäd ari-bhin-nakhägrät (15)

My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious
mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear
Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your
high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to
distant places, or Your nails, which are meant to kill Your enemies.

trasto 'smy ahaà kåpaëa-vatsala duùsahogra-

saàsära-cakra-kadanäd grasatäà praëétaù
baddhaù sva-karmabhir uçattama te 'ìghri-mülaà
préto 'pavarga-çaraëaà hvayase kadä nu (16)

O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into
the association of demons as a result of my activities, and therefore I am very much afraid of
my condition of life within this material world. When will that moment come when You will
call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from
conditional life?

yasmät priyäpriya-viyoga-saàyoga-janma-
çokägninä sakala-yoniñu dahyamänaù
duùkhauñadhaà tad api duùkham atad-dhiyähaà
bhüman bhramämi vada me tava däsya-yogam (17 )

O great one, O Supreme Lord, because of combination with pleasing and displeasing
circumstances and because of separation from them, one is placed in a most regrettable
position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although
there are many remedies by which to get out of miserable life, any such remedies in the
material world are more miserable than the miseries themselves. Therefore I think that the
only remedy is to engage in Your service. Kindly instruct me in such service.

so 'haà priyasya suhådaù paradevatäyä

lélä-kathäs tava nåsiàha viriïca-gétäù
aïjas titarmy anugåëan guëa-vipramukto
durgäëi te pada-yugälaya-haàsa-saìgaù (18)

O my Lord Nåsiàhadeva, by engaging in Your transcendental loving service in the association

of devotees who are liberated souls [haàsas], I shall become completely uncontaminated by
the association of the three modes of material nature and be able to chant the glories of Your
Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps
of Lord Brahmä and his disciplic succession. In this way I shall undoubtedly be able to cross
the ocean of nescience.

bälasya neha çaraëaà pitarau nåsiàha

närtasya cägadam udanvati majjato nauù
taptasya tat-pratividhir ya ihäïjaseñöas
tävad vibho tanu-bhåtäà tvad-upekñitänäm (19)

My Lord Nåsiàhadeva, O Supreme, because of a bodily conception of life, embodied souls

neglected and not cared for by You cannot do anything for their betterment. Whatever
remedies they accept, although perhaps temporarily beneficial, are certainly impermanent.
For example, a father and mother cannot protect their child, a physician and medicine cannot
relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

yasmin yato yarhi yena ca yasya yasmäd

yasmai yathä yad uta yas tv aparaù paro vä
bhävaù karoti vikaroti påthak svabhävaù
saïcoditas tad akhilaà bhavataù svarüpam (20)

My dear Lord, everyone in this material world is under the modes of material nature, being
influenced by goodness, passion and ignorance. Everyone—from the greatest personality,
Lord Brahmä, down to the small ant—works under the influence of these modes. Therefore
everyone in this material world is influenced by Your energy. The cause for which they work,
the place where they work, the time when they work, the matter due to which they work, the
goal of life they have considered final, and the process for obtaining this goal—all are nothing
but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of
them are but manifestations of You.

mäyä manaù såjati karmamayaà baléyaù

kälena codita-guëänumatena puàsaù
chandomayaà yad ajayärpita-ñoòaçäraà
saàsära-cakram aja ko 'titaret tvad-anyaù (21)

O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle
bodies of the living entities through the agency of Your external energy, which is agitated by
time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled
by the Vedic directions of karma-käëòa [fruitive activity] and the sixteen elements. Who can
get free from this entanglement unless he takes shelter at Your lotus feet?

sa tvaà hi nitya-vijitätma-guëaù sva-dhämnä

kälo vaçé-kåta-visåjya-visarga-çaktiù
cakre visåñöam ajayeçvara ñoòaçäre
niñpéòyamänam upakarña vibho prapannam (22)

My dear Lord, O supreme great, You have created this material world of sixteen constituents,
but You are transcendental to their material qualities. In other words, these material qualities
are under Your full control, and You are never conquered by them. Therefore the time
element is Your representation. My Lord, O Supreme, no one can conquer You. As for me,
however, I am being crushed by the wheel of time, and therefore I surrender fully unto You.
Now kindly take me under the protection of Your lotus feet.

dåñöä mayä divi vibho 'khila-dhiñëya-pänäm

äyuù çriyo vibhava icchati yäï jano 'yam
ye 'smat pituù kupita-häsa-vijåmbhita-bhrü-
visphürjitena lulitäù sa tu te nirastaù (23)
My dear Lord, people in general want to be elevated to the higher planetary systems for a long
duration of life, opulence and enjoyment, but I have seen all of these through the activities of
my father. When my father was angry and he laughed sarcastically at the demigods, they were
immediately vanquished simply by seeing the movements of his eyebrows. Yet my father,
who was so powerful, has now been vanquished by You within a moment.

tasmäd amüs tanu-bhåtäm aham äçiño 'jïa

äyuù çriyaà vibhavam aindriyam äviriïcyät
necchämi te vilulitän uruvikrameëa
kälätmanopanaya mäà nija-bhåtya-pärçvam (24)

My dear Lord, now I have complete experience concerning the worldly opulence, mystic
power, longevity and other material pleasures enjoyed by all living entities, from Lord
Brahmä down to the ant. As powerful time, You destroy them all. Therefore, because of my
experience, I do not wish to possess them. My dear Lord, I request You to place me in touch
with Your pure devotee and let me serve him as a sincere servant.

kuträçiñaù çruti-sukhä mågatåñëi-rüpäù

kvedaà kalevaram açeña-rujäà virohaù
nirvidyate na tu jano yad apéti vidvän
kämänalaà madhu-lavaiù çamayan duräpaiù (25)

In this material world, every living entity desires some future happiness, which is exactly like
a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in
this material world? As for this body, what is its value? It is merely a source of various
diseases. The so-called philosophers, scientists and politicians know this very well, but
nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but
because they are unable to control their senses, they run after the so-called happiness of the
material world and never come to the right conclusion.

kvähaà rajaù-prabhava éça tamo 'dhike 'smin

jätaù suretara-kule kva tavänukampä
na brahmaëo na tu bhavasya na vai ramäyä
yan me 'rpitaù çirasi padma-karaù prasädaù (26)

O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of
passion and ignorance, what is my position? And what is to be said of Your causeless mercy,
which was never offered even to Lord Brahmä, Lord Çiva or the goddess of fortune, Lakñmé?
You never put Your lotus hand upon their heads, but You have put it upon mine.

naiñä parävara-matir bhavato nanu syäj

jantor yathätma-suhådo jagatas tathäpi
saàsevayä surataror iva te prasädaù
sevänurüpam udayo na parävaratvam (27)
Unlike an ordinary living entity, my Lord, You do not discriminate between friends and
enemies, the favorable and the unfavorable, because for You there is no conception of higher
and lower. Nonetheless, You offer Your benedictions according to the level of one's service,
exactly as a desire tree delivers fruits according to one's desires and makes no distinction
between the lower and the higher.

evaà janaà nipatitaà prabhavähi-küpe

kämäbhikämam anu yaù prapatan prasaìgät
kåtvätmasät surarñiëä bhagavan gåhétaù
so 'haà kathaà nu visåje tava bhåtya-seväm (28)

My dear Lord, O Supreme Personality of Godhead, because of my association with material

desires, one after another, I was gradually falling into a blind well full of snakes, following the
general populace. But Your servant Närada Muni kindly accepted me as his disciple and
instructed me how to achieve this transcendental position. Therefore, my first duty is to serve
him. How could I leave his service?

mat-präëa-rakñaëam ananta pitur vadhaç ca

manye sva-bhåtya-åñi-väkyam åtaà vidhätum
khaògaà pragåhya yad avocad asad-vidhitsus
tväm éçvaro mad-aparo 'vatu kaà harämi (29)

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father,

Hiraëyakaçipu, and saved me from his sword. He had said very angrily, "If there is any
supreme controller other than me, let Him save you. I shall now sever your head from your
body." Therefore I think that both in saving me and in killing him, You have acted just to
prove true the words of Your devotee. There is no other cause.

ekas tvam eva jagad etam amuñya yat tvam

ädy-antayoù påthag avasyasi madhyataç ca
såñövä guëa-vyatikaraà nija-mäyayedaà
näneva tair avasitas tad anupraviñöaù (30)

My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed
before the creation, You exist after the annihilation, and You are the maintainer between the
beginning and the end. All this is done by Your external energy through actions and reactions
of the three modes of material nature. Therefore whatever exists—externally and internally—
is You alone.

tvaà vä idaà sad-asad éça bhaväàs tato 'nyo

mäyä yad ätma-para-buddhir iyaà hy apärthä
yad yasya janma nidhanaà sthitir ékñaëaà ca
tad vaitad eva vasukälavad añöi-tarvoù (31)

My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by
You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is
but You alone, You keep Yourself aloof from it. The conception of "mine and yours," is
certainly a type of illusion [mäyä] because everything is an emanation from You and is
therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You,
and the annihilation is also caused by You. This relationship between Your Lordship and the
cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the
gross manifestation.

nyasyedam ätmani jagad vilayämbu-madhye

çeñetmanä nija-sukhänubhavo niréhaù
yogena mélita-dåg-ätma-nipéta-nidras
turye sthito na tu tamo na guëäàç ca yuìkñe (32)

O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is
kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep
like an ordinary human being, for You are always in a transcendental stage, beyond the
creation of the material world, and You always feel transcendental bliss. As Käraëodakaçäyé
Viñëu, You thus remain in Your transcendental status, not touching material objects.
Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

tasyaiva te vapur idaà nija-käla-çaktyä

saïcodita-prakåti-dharmaëa ätma-güòham
ambhasy ananta-çayanäd viramat-samädher
näbher abhüt sva-kaëikä-vaöavan-mahäbjam (33)

This cosmic manifestation, the material world, is also Your body. This total lump of matter is
agitated by Your potent energy known as käla-çakti, and thus the three modes of material
nature are manifested. You awaken from the bed of Çeña, Ananta, and from Your navel a small
transcendental seed is generated. It is from this seed that the lotus flower of the gigantic
universe is manifested, exactly as a banyan tree grows from a small seed.

tat-sambhavaù kavir ato 'nyad apaçyamänas

tväà béjam ätmani tataà sa bahir vicintya
nävindad abda-çatam apsu nimajjamäno
jäte 'ìkure katham uhopalabheta béjam (34)

From that great lotus flower, Brahmä was generated, but Brahmä certainly could see nothing
but the lotus. Therefore, thinking You to be outside, Lord Brahmä dove into the water and
attempted to find the source of the lotus for one hundred years. He could find no trace of
You, however, for when a seed fructifies, the original seed cannot be seen.

sa tv ätma-yonir ativismita äçrito 'bjaà

kälena tévra-tapasä pariçuddha-bhävaù
tväm ätmanéça bhuvi gandham ivätisükñmaà
bhütendriyäçayamaye vitataà dadarça (35)
Lord Brahmä, who is celebrated as ätma-yoni, having been born without a mother, was struck
with wonder. Thus he took shelter of the lotus flower, and when he had been purified after
undergoing severe austerities for many hundreds of years, he could see that the cause of all
causes, the Supreme Personality of Godhead, was spread throughout his own body and
senses, just as aroma, although very subtle, is perceived in the earth.

evaà sahasra-vadanäìghri-çiraù-karoru-
näsädya-karëa-nayanäbharaëäyudhäòhyam
mäyämayaà sad-upalakñita-sanniveçaà
dåñövä mahä-puruñam äpa mudaà viriïcaù (36)

Lord Brahmä could then see You possessing thousands and thousands of faces, feet, heads,
hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and
bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viñëu,
Your symptoms and form being transcendental, Your legs extending from the lower planets,
Lord Brahmä achieved transcendental bliss.

tasmai bhavän haya-çiras tanuvaà hi bibhrad

veda-druhäv atibalau madhu-kaiöabhäkhyau
hatvänayac chruti-gaëäàç ca rajas tamaç ca
sattvaà tava priyatamäà tanum ämananti (37)

My dear Lord, when You appeared as Hayagréva, with the head of a horse, You killed two
demons known as Madhu and Kaiöabha, who were full of the modes of passion and
ignorance. Then You delivered the Vedic knowledge to Lord Brahmä. For this reason, all the
great saints accept Your forms as transcendental, untinged by material qualities.

itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat pratépän
dharmaà mahä-puruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo 'tha sa tvam (38)

In this way, my Lord, You appear in various incarnations as a human being, an animal, a
great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different
planetary systems and killing the demoniac principles. According to the age, O my Lord, You
protect the principles of religion. In the age of Kali, however, You do not assert Yourself as
the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord
who appears in three yugas.

naitan manas tava kathäsu vikuëöha-nätha

sampréyate durita-duñöam asädhu tévram
kämäturaà harña-çoka-bhayaiñaëärtaà
tasmin kathaà tava gatià vimåçämi dénaù (39)

My dear Lord of the Vaikuëöha planets, where there is no anxiety, my mind is extremely
sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My
mind is full of lamentation and fear, and it always seeks more and more money. Thus it has
become most polluted and is never satisfied in topics concerning You. I am therefore most
fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

jihvaikato 'cyuta vikarñati mävitåptä

çiçno 'nyatas tvag-udaraà çravaëaà kutaçcit
ghräëo 'nyataç capala-dåk kva ca karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti (40)

My dear Lord, O infallible one, my position is like that of a person who has many wives, all
trying to attract him in their own way. For example, the tongue is attracted to palatable
dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with
soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to
hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet
another side, the restless eyes are attracted to scenes of sense gratification, and the active
senses are attracted elsewhere. In this way I am certainly embarrassed.

evaà sva-karma-patitaà bhava-vaitaraëyäm

anyonya-janma-maraëäçana-bhéta-bhétam
paçyaï janaà sva-para-vigraha-vaira-maitraà
hanteti päracara pépåhi müòham adya (41)

My dear Lord, You are always transcendentally situated on the other side of the river of death,
but because of the reactions of our own activities, we are suffering on this side. Indeed, we
have fallen into this river and are repeatedly suffering the pains of birth and death and eating
horrible things. Now kindly look upon us—not only upon me but also upon all others who
are suffering—and by Your causeless mercy and compassion, deliver us and maintain us.

ko nv atra te 'khila-guro bhagavan prayäsa

uttäraëe 'sya bhava-sambhava-lopa-hetoù
müòheñu vai mahad-anugraha ärta-bandho
kià tena te priya-janän anusevatäà naù (42)

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world,
what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen
souls engaged in Your devotional service? You are the friend of all suffering humanity, and
for great personalities it is necessary to show mercy to the foolish. Therefore I think that You
will show Your causeless mercy to persons like us, who engage in Your service.

naivodvije para duratyaya-vaitaraëyäs

tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän (43)
O best of the great personalities, I am not at all afraid of material existence, for wherever I
stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the
fools and rascals who are making elaborate plans for material happiness and maintaining
their families, societies and countries. I am simply concerned with love for them.

präyeëa deva munayaù sva-vimukti-kämä

maunaà caranti vijane na parärtha-niñöhäù
naitän vihäya kåpaëän vimumukña eko
nänyaà tvad asya çaraëaà bhramato 'nupaçye (44)

My dear Lord Nåsiàhadeva, I see that there are many saintly persons indeed, but they are
interested only in their own deliverance. Not caring for the big cities and towns, they go to
the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not
interested in delivering others. As for me, however, I do not wish to be liberated alone,
leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness,
without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring
them back to shelter at Your lotus feet.

yan maithunädi-gåhamedhi-sukhaà hi tucchaà

kaëòüyanena karayor iva duùkha-duùkham
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù
kaëòütivan manasijaà viñaheta dhéraù (45)

Sex life is compared to the rubbing of two hands to relieve an itch. Gåhamedhis, so-called
gåhasthas who have no spiritual knowledge, think that this itching is the greatest platform of
happiness, although actually it is a source of distress. The kåpaëas, the fools who are just the
opposite of brähmaëas, are not satisfied by repeated sensuous enjoyment. Those who are
dhéra, however, who are sober and who tolerate this itching, are not subjected to the
sufferings of fools and rascals.

mauna-vrata-çruta-tapo-'dhyayana-sva-dharma-
vyäkhyä-raho-japa-samädhaya äpavargyäù
präyaù paraà puruña te tv ajitendriyäëäà
värtä bhavanty uta na vätra tu dämbhikänäm (46)

O Supreme Personality of Godhead, there are ten prescribed methods on the path to
liberation—to remain silent, not to speak to anyone, to observe vows, to amass all kinds of
Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to
execute the duties of varëäçrama-dharma, to explain the çästras, to stay in a solitary place, to
chant mantras silently, and to be absorbed in trance. These different methods for liberation
are generally only a professional practice and means of livelihood for those who have not
conquered their senses. Because such persons are falsely proud, these procedures may not be
successful.
 rüpe ime sad-asaté tava veda-såñöe
béjäìkuräv iva na cänyad arüpakasya
yuktäù samakñam ubhayatra vicakñante tväà
yogena vahnim iva däruñu nänyataù syät (47)

By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic
manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is
His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord,
just as a wise man, by considering cause and effect, can see how fire pervades wood, those
engaged in devotional service understand how You are both the cause and effect.

tvaà väyur agnir avanir viyad ambu mäträù

präëendriyäëi hådayaà cid anugrahaç ca
sarvaà tvam eva saguëo viguëaç ca bhüman
nänyat tvad asty api mano-vacasä niruktam (48)

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of
sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed,
You are everything, subtle and gross. The material elements and anything expressed, either
by the words or by the mind, are nothing but You.

naite guëä na guëino mahad-ädayo ye

sarve manaù prabhåtayaù sahadeva-martyäù
ädy-antavanta urugäya vidanti hi tväm
evaà vimåçya sudhiyo viramanti çabdät (49)

Neither the three modes of material nature [sattva-guëa, rajo-guëa and tamo-guëa], nor the
predominating deities controlling these three modes, nor the five gross elements, nor the
mind, nor the demigods nor the human beings can understand Your Lordship, for they are all
subjected to birth and annihilation. Considering this, the spiritually advanced have taken to
devotional service. Such wise men hardly bother with Vedic study. Instead, they engage
themselves in practical devotional service.

tat te 'rhattama namaù stuti-karma-püjäù

karma småtiç caraëayoù çravaëaà kathäyäm
saàsevayä tvayi vineti ñaò-aìgayä kià
bhaktià janaù paramahaàsa-gatau labheta (50)

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are
offered, I offer my respectful obeisances unto You because without rendering six kinds of
devotional service unto You—offering prayers, dedicating all the results of activities,
worshiping You, working on Your behalf, always remembering Your lotus feet and hearing
about Your glories—who can achieve that which is meant for the paramahaàsas?
 çré-gajendra Prayers
SB 8.3.2 to SB 8.3.29
çré-gajendra uväca
oà namo bhagavate tasmai
yata etac cid-ätmakam
puruñäyädi-béjäya
pareçäyäbhidhémahi

The King of the elephants, Gajendra, said: I offer my respectful obeisances unto the Supreme
Person, Väsudeva [oà namo bhagavate väsudeväya]. Because of Him this material body acts
due to the presence of spirit, and He is therefore the root cause of everyone. He is
worshipable for such exalted persons as Brahmä and Çiva, and He has entered the heart of
every living being. Let me meditate upon Him.

SB 8.3.3
yasminn idaà yataç cedaà
yenedaà ya idaà svayam
yo 'smät parasmäc ca paras
taà prapadye svayambhuvam

The Supreme Godhead is the supreme platform on which everything rests, the ingredient by
which everything has been produced, and the person who has created and is the only cause of
this cosmic manifestation. Nonetheless, He is different from the cause and the result. I
surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in
everything.

SB 8.3.4
yaù svätmanédaà nija-mäyayärpitaà
kvacid vibhätaà kva ca tat tirohitam
aviddha-dåk säkñy ubhayaà tad ékñate
sa ätma-mülo 'vatu mäà parät-paraù

The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic
manifestation visible and again sometimes renders it invisible. He is both the supreme cause
and the supreme result, the observer and the witness, in all circumstances. Thus He is
transcendental to everything. May that Supreme Personality of Godhead give me protection.
 SB 8.3.5
kälena païcatvam iteñu kåtsnaço
lokeñu päleñu ca sarva-hetuñu
tamas tadäséd gahanaà gabhéraà
yas tasya päre 'bhiviräjate vibhuù

In due course of time, when all the causative and effective manifestations of the universe,
including the planets and their directors and maintainers, are annihilated, there is a situation
of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I
take shelter of His lotus feet.

SB 8.3.6
na yasya devä åñayaù padaà vidur
jantuù punaù ko 'rhati gantum éritum
yathä naöasyäkåtibhir viceñöato
duratyayänukramaëaù sa mävatu

An artist onstage, being covered by attractive dresses and dancing with different movements,
is not understood by his audience; similarly, the activities and features of the supreme artist
cannot be understood even by the demigods or great sages, and certainly not by those who
are unintelligent like animals. Neither the demigods and sages nor the unintelligent can
understand the features of the Lord, nor can they express in words His actual position. May
that Supreme Personality of Godhead give me protection.

SB 8.3.7
didåkñavo yasya padaà sumaìgalaà
vimukta-saìgä munayaù susädhavaù
caranty aloka-vratam avraëaà vane
bhütätma-bhütäù suhådaù sa me gatiù

Renunciants and great sages who see all living beings equally, who are friendly to everyone
and who flawlessly practice in the forest the vows of brahmacarya, vänaprastha and sannyäsa
desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that
same Supreme Personality of Godhead be my destination.

SB 8.3.8-9
na vidyate yasya ca janma karma vä
na näma-rüpe guëa-doña eva vä
tathäpi lokäpyaya-sambhaväya yaù
 sva-mäyayä täny anukälam åcchati

tasmai namaù pareçäya

brahmaëe 'nanta-çaktaye
arüpäyoru-rüpäya
nama äçcarya-karmaëe

The Supreme Personality of Godhead has no material birth, activities, name, form, qualities
or faults. To fulfill the purpose for which this material world is created and destroyed, He
comes in the form of a human being like Lord Räma or Lord Kåñëa by His original internal
potency. He has immense potency, and in various forms, all free from material
contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my
respects to Him.

SB 8.3.10
nama ätma-pradépäya
säkñiëe paramätmane
namo giräà vidüräya
manasaç cetasäm api

I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent
Supersoul, who is the witness in everyone's heart, who enlightens the individual soul and
who cannot be reached by exercises of the mind, words or consciousness.

SB 8.3.11
sattvena pratilabhyäya
naiñkarmyeëa vipaçcitä
namaù kaivalya-näthäya
nirväëa-sukha-saàvide

The Supreme Personality of Godhead is realized by pure devotees who act in the
transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and
is the master of the transcendental world. Therefore I offer my respect unto Him.

SB 8.3.12
namaù çäntäya ghoräya
müòhäya guëa-dharmiëe
nirviçeñäya sämyäya
namo jïäna-ghanäya ca
I offer my respectful obeisances to Lord Väsudeva, who is all-pervading, to the Lord's fierce
form as Lord Nåsiàhadeva, to the Lord's form as an animal [Lord Varähadeva], to Lord
Dattätreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I
offer my respectful obeisances unto the Lord, who has no material qualities but who accepts
the three qualities goodness, passion and ignorance within this material world. I also offer my
respectful obeisances unto the impersonal Brahman effulgence.

SB 8.3.13
kñetra-jïäya namas tubhyaà
sarvädhyakñäya säkñiëe
puruñäyätma-müläya
müla-prakåtaye namaù

I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent
of everything, and the witness of all that occurs. You are the Supreme Person, the origin of
material nature and of the total material energy. You are also the owner of the material body.
Therefore, You are the supreme complete. I offer my respectful obeisances unto You.

SB 8.3.14
sarvendriya-guëa-drañöre
sarva-pratyaya-hetave
asatä cchäyayoktäya
sad-äbhäsäya te namaù

My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there
is no possibility of solving the problem of doubts. The material world is just like a shadow
resembling You. Indeed, one accepts this material world as real because it gives a glimpse of
Your existence.

SB 8.3.15
namo namas te 'khila-käraëäya
niñkäraëäyädbhuta-käraëäya
sarvägamämnäya-mahärëaväya
namo 'pavargäya paräyaëäya

My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are
the wonderful cause of everything. I offer my respectful obeisances unto You, who are the
shelter of the Vedic knowledge contained in the çästras like the Païcarätras and Vedänta-
sütra, which are Your representations, and who are the source of the paramparä system.
Because it is You who can give liberation, You are the only shelter for all transcendentalists.
Let me offer my respectful obeisances unto You.

SB 8.3.16
guëäraëi-cchanna-cid-uñmapäya
tat-kñobha-visphürjita-mänasäya
naiñkarmya-bhävena vivarjitägama-
svayaà-prakäçäya namas karomi

My Lord, as the fire in araëi wood is covered, You and Your unlimited knowledge are covered
by the material modes of nature. Your mind, however, is not attentive to the activities of the
modes of nature. Those who are advanced in spiritual knowledge are not subject to the
regulative principles directed in the Vedic literatures. Because such advanced souls are
transcendental, You personally appear in their pure minds. Therefore I offer my respectful
obeisances unto You.

SB 8.3.17
mädåk prapanna-paçu-päça-vimokñaëäya
muktäya bhüri-karuëäya namo 'layäya
sväàçena sarva-tanu-bhån-manasi pratéta-
pratyag-dåçe bhagavate båhate namas te

Since an animal such as me has surrendered unto You, who are supremely liberated, certainly
You will release me from this dangerous position. Indeed, being extremely merciful, You
incessantly try to deliver me. By your partial feature as Paramätmä, You are situated in the
hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and
You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of
Godhead.

SB 8.3.18
ätmätma-jäpta-gåha-vitta-janeñu saktair
duñpräpaëäya guëa-saìga-vivarjitäya
muktätmabhiù sva-hådaye paribhävitäya
jïänätmane bhagavate nama éçvaräya

My Lord, those who are completely freed from material contamination always meditate upon
You within the cores of their hearts. You are extremely difficult to attain for those like me
who are too attached to mental concoction, home, relatives, friends, money, servants and
assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of
nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer
my respectful obeisances unto You.

SB 8.3.19
yaà dharma-kämärtha-vimukti-kämä
bhajanta iñöäà gatim äpnuvanti
kià cäçiño räty api deham avyayaà
karotu me 'dabhra-dayo vimokñaëam

After worshiping the Supreme Personality of Godhead, those who are interested in the four
principles of religion, economic development, sense gratification and liberation obtain from
Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the
Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of
Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from
this present danger and from the materialistic way of life.

SB 8.3.20-21
ekäntino yasya na kaïcanärthaà
väïchanti ye vai bhagavat-prapannäù
aty-adbhutaà tac-caritaà sumaìgalaà
gäyanta änanda-samudra-magnäù

tam akñaraà brahma paraà pareçam

avyaktam ädhyätmika-yoga-gamyam
aténdriyaà sükñmam ivätidüram
anantam ädyaà paripürëam éòe

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full
surrender and always hear and chant about His activities, which are most wonderful and
auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never
ask the Lord for any benediction. I, however, am in danger. Thus I pray to that Supreme
Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all
great personalities, such as Brahmä, and who is available only by transcendental bhakti-yoga.
Being extremely subtle, He is beyond the reach of my senses and transcendental to all
external realization. He is unlimited, He is the original cause, and He is completely full in
everything. I offer my obeisances unto Him.
 SB 8.3.22-24
yasya brahmädayo devä
vedä lokäç caräcaräù
näma-rüpa-vibhedena
phalgvyä ca kalayä kåtäù

yathärciño 'gneù savitur gabhastayo

niryänti saàyänty asakåt sva-rociñaù
tathä yato 'yaà guëa-sampraväho
buddhir manaù khäni çaréra-sargäù

sa vai na deväsura-martya-tiryaì
na stré na ñaëòho na pumän na jantuù
näyaà guëaù karma na san na cäsan
niñedha-çeño jayatäd açeñaù

The Supreme Personality of Godhead creates His minor parts and parcels, the jéva-tattva,
beginning with Lord Brahmä, the demigods and the expansions of Vedic knowledge [Säma,
Åg, Yajur and Atharva] and including all other living entities, moving and nonmoving, with
their different names and characteristics. As the sparks of a fire or the shining rays of the sun
emanate from their source and merge into it again and again, the mind, the intelligence, the
senses, the gross and subtle material bodies, and the continuous transformations of the
different modes of nature all emanate from the Lord and again merge into Him. He is neither
demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor
is He an animal. He is not a material quality, a fruitive activity, a manifestation or
nonmanifestation. He is the last word in the discrimination of "not this, not this," and He is
unlimited. All glories to the Supreme Personality of Godhead!

SB 8.3.25
jijéviñe näham ihämuyä kim
antar bahiç cävåtayebha-yonyä
icchämi kälena na yasya viplavas
tasyätma-lokävaraëasya mokñam

I do not wish to live anymore after I am released from the attack of the crocodile. What is the
use of an elephant's body covered externally and internally by ignorance? I simply desire
eternal liberation from the covering of ignorance. That covering is not destroyed by the
influence of time.
 SB 8.3.26
so 'haà viçva-såjaà viçvam
aviçvaà viçva-vedasam
viçvätmänam ajaà brahma
praëato 'smi paraà padam

Now, fully desiring release from material life, I offer my respectful obeisances unto that
Supreme Person who is the creator of the universe, who is Himself the form of the universe
and who is nonetheless transcendental to this cosmic manifestation. He is the supreme
knower of everything in this world, the Supersoul of the universe. He is the unborn,
supremely situated Lord. I offer my respectful obeisances unto Him.

SB 8.3.27
yoga-randhita-karmäëo
hådi yoga-vibhävite
yogino yaà prapaçyanti
yogeçaà taà nato 'smy aham

I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic
yoga, who is seen in the core of the heart by perfect mystics when they are completely
purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.

SB 8.3.28
namo namas tubhyam asahya-vega-
çakti-trayäyäkhila-dhé-guëäya
prapanna-päläya duranta-çaktaye
kad-indriyäëäm anaväpya-vartmane

My Lord, You are the controller of formidable strength in three kinds of energy. You appear
as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess
unlimited energy, but You are unapproachable by those who are unable to control their
senses. I offer my respectful obeisances unto You again and again.

SB 8.3.29
näyaà veda svam ätmänaà
yac-chaktyähaà-dhiyä hatam
taà duratyaya-mähätmyaà
bhagavantam ito 'smy aham
I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory
energy the jéva, who is part and parcel of God, forgets his real identity because of the bodily
concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are
difficult to understand.
 Bali Mahäräja Prayers
SB 8.22.2 to 11
çré-balir uväca
yady uttamaçloka bhavän mameritaà
vaco vyalékaà sura-varya manyate
karomy åtaà tan na bhavet pralambhanaà
padaà tåtéyaà kuru çérñëi me nijam

Bali Mahäräja said: O best Personality of Godhead, most worshipable for all the demigods, if
You think that my promise has become false, I shall certainly rectify matters to make it
truthful. I cannot allow my promise to be false. Please, therefore, place Your third lotus
footstep on my head.

SB 8.22.3
bibhemi nähaà nirayät pada-cyuto
na päça-bandhäd vyasanäd duratyayät
naivärtha-kåcchräd bhavato vinigrahäd
asädhu-vädäd bhåçam udvije yathä

I do not fear being deprived of all my possessions, living in hellish life, being arrested for
poverty by the ropes of Varuëa or being punished by You as much as I fear defamation.

SB 8.22.4
puàsäà çläghyatamaà manye
daëòam arhattamärpitam
yaà na mätä pitä bhrätä
suhådaç cädiçanti hi

Although a father, mother, brother or friend may sometimes punish one as a well-wisher,
they never punish their subordinate like this. But because You are the most worshipable
Lord, I regard the punishment You have given me as most exalted.

SB 8.22.5
tvaà nünam asuräëäà naù
parokñaù paramo guruù
yo no 'neka-madändhänäà
vibhraàçaà cakñur ädiçat
Since Your Lordship is indirectly the greatest well-wisher of us demons, You act for our best
welfare by posing as if our enemy. Because demons like us always aspire for a position of false
prestige, by chastising us You give us the eyes by which to see the right path.

SB 8.22.6-7
yasmin vairänubandhena
vyüòhena vibudhetaräù
bahavo lebhire siddhià
yäm u haikänta-yoginaù
tenähaà nigåhéto 'smi
bhavatä bhüri-karmaëä
baddhaç ca väruëaiù päçair
nätivréòe na ca vyathe

Many demons who were continuously inimical toward You finally achieved the perfection of
great mystic yogés. Your Lordship can perform one work to serve many purposes, and
consequently, although You have punished me in many ways, I do not feel ashamed of having
been arrested by the ropes of Varuëa, nor do I feel aggrieved.

SB 8.22.8
pitämaho me bhavadéya-sammataù
prahräda äviñkåta-sädhu-vädaù
bhavad-vipakñeëa vicitra-vaiçasaà
sampräpitas tvaà paramaù sva-piträ

My grandfather Prahläda Mahäräja is famous, being recognized by all Your devotees.

Although harassed in many ways by his father, Hiraëyakaçipu, he still remained faithful,
taking shelter at Your lotus feet.

SB 8.22.9
kim ätmanänena jahäti yo 'ntataù
kià riktha-häraiù svajanäkhya-dasyubhiù
kià jäyayä saàsåti-hetu-bhütayä
martyasya gehaiù kim ihäyuño vyayaù

What is the use of the material body, which automatically leaves its owner at the end of life?
And what is the use of all one's family members, who are actually plunderers taking away
money that is useful for the service of the Lord in spiritual opulence? What is the use of a
wife? She is only the source of increasing material conditions. And what is the use of family,
home, country and community? Attachment for them merely wastes the valuable energy of
one's lifetime.

SB 8.22.10
itthaà sa niçcitya pitämaho mahän
agädha-bodho bhavataù päda-padmam
dhruvaà prapede hy akutobhayaà janäd
bhétaù svapakña-kñapaëasya sattama

My grandfather, the best of all men, who achieved unlimited knowledge and was worshipable
for everyone, was afraid of the common men in this world. Being fully convinced of the
substantiality afforded by shelter at Your lotus feet, He took shelter of Your lotus feet, against
the will of his father and demoniac friends, who were killed by Your own self.

SB 8.22.11
athäham apy ätma-ripos taväntikaà
daivena nétaù prasabhaà tyäjita-çréù
idaà kåtäntäntika-varti jévitaà
yayädhruvaà stabdha-matir na budhyate

Only by providence have I been forcibly brought under Your lotus feet and deprived of all my
opulence. Because of the illusion created by temporary opulence, people in general, who live
under material conditions, facing accidental death at every moment, do not understand that
this life is temporary. Only by providence have I been saved from that condition.
 Ambaréña Mahäräja prayers
SB 9.5.3 to 11
TEXT 3
ambaréña uväca
tvam agnir bhagavän süryas
tvaà somo jyotiñäà patiù
tvam äpas tvaà kñitir vyoma
väyur mätrendriyäëi ca

Mahäräja Ambaréña said: O Sudarçana cakra, you are fire, you are the most powerful sun, and
you are the moon, the master of all luminaries. You are water, earth and sky, you are the air,
you are the five sense objects [sound, touch, form, taste and smell], and you are the senses
also.

TEXT 4
sudarçana namas tubhyaà
sahasräräcyuta-priya
sarvästra-ghätin vipräya
svasti bhüyä iòaspate

O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of
spokes. O master of the material world, destroyer of all weapons, original vision of the
Personality of Godhead, I offer my respectful obeisances unto you. Kindly give shelter and be
auspicious to this brähmaëa.

TEXT 5
tvaà dharmas tvam åtaà satyaà
tvaà yajïo 'khila-yajïa-bhuk
tvaà loka-pälaù sarvätmä
tvaà tejaù pauruñaà param

O Sudarçana wheel, you are religion, you are truth, you are encouraging statements, you are
sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire
universe, and you are the supreme transcendental prowess in the hands of the Supreme
Personality of Godhead. You are the original vision of the Lord, and therefore you are known
as Sudarçana. Everything has been created by your activities, and therefore you are all-
pervading.
 TEXT 6
namaù sunäbhäkhila-dharma-setave
hy adharma-çéläsura-dhüma-ketave
trailokya-gopäya viçuddha-varcase
mano-javäyädbhuta-karmaëe gåëe

O Sudarçana, you have a very auspicious hub, and therefore you are the upholder of all
religion. You are just like an inauspicious comet for the irreligious demons. Indeed, you are
the maintainer of the three worlds, you are full of transcendental effulgence, you are as quick
as the mind, and you are able to work wonders. I can simply utter the word namaù, offering
all obeisances unto you.

TEXT 7
tvat-tejasä dharma-mayena saàhåtaà
tamaù prakäçaç ca dåço mahätmanäm
duratyayas te mahimä giräà pate
tvad-rüpam etat sad-asat parävaram

O master of speech, by your effulgence, full of religious principles, the darkness of the world
is dissipated, and the knowledge of learned persons or great souls is manifested. Indeed, no
one can surpass your effulgence, for all things, manifested and unmanifested, gross and
subtle, superior and inferior, are but various forms of you that are manifested by your
effulgence.

TEXT 8
yadä visåñöas tvam anaïjanena vai
balaà praviñöo 'jita daitya-dänavam
bähüdarorv-aìghri-çirodharäëi
våçcann ajasraà pradhane viräjase

O indefatigable one, when you are sent by the Supreme Personality of Godhead to enter
among the soldiers of the Daityas and the Dänavas, you stay on the battlefield and unendingly
separate their arms, bellies, thighs, legs and heads.

TEXT 9
sa tvaà jagat-träëa khala-prahäëaye
nirüpitaù sarva-saho gadä-bhåtä
viprasya cäsmat-kula-daiva-hetave
vidhehi bhadraà tad anugraho hi naù
O protector of the universe, you are engaged by the Supreme Personality of Godhead as His
all-powerful weapon in killing the envious enemies. For the benefit of our entire dynasty,
kindly favor this poor brähmaëa. This will certainly be a favor for all of us.

TEXT 10
yady asti dattam iñöaà vä
sva-dharmo vä svanuñöhitaù
kulaà no vipra-daivaà ced
dvijo bhavatu vijvaraù

If our family has given charity to the proper persons, if we have performed ritualistic
ceremonies and sacrifices, if we have properly carried out our occupational duties, and if we
have been guided by learned brähmaëas, I wish, in exchange, that this brähmaëa be freed
from the burning caused by the Sudarçana cakra.

TEXT 11
yadi no bhagavän préta
ekaù sarva-guëäçrayaù
sarva-bhütätma-bhävena
dvijo bhavatu vijvaraù

If the Supreme Personality of Godhead, who is one without a second, who is the reservoir of
all transcendental qualities, and who is the life and soul of all living entities, is pleased with
us, we wish that this brähmaëa, Durväsä Muni, be freed from the pain of being burned.
 Garbha stuti prayers
SB 10.2.26 to SB 10.2.41

satya-vrataà satya-paraà tri-satyaà

satyasya yonià nihitaà ca satye
satyasya satyam åta-satya-netraà
satyätmakaà tväà çaraëaà prapannäù

The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect
because whatever You decide is perfectly correct and cannot be stopped by anyone. Being
present in the three phases of cosmic manifestation-creation, maintenance and annihilation—
You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve
Your favor, which therefore cannot be achieved by hypocrites. You are the active principle,
the real truth, in all the ingredients of creation, and therefore you are known as antaryämé,
the inner force. You are equal to everyone, and Your instructions apply for everyone, for all
time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender
unto You. Kindly give us protection.

SB 10.2.27
ekäyano 'sau dvi-phalas tri-mülaç
catü-rasaù païca-vidhaù ñaò-ätmä
sapta-tvag añöa-viöapo naväkño
daça-cchadé dvi-khago hy ädi-våkñaù

The body [the total body and the individual body are of the same composition] may
figuratively be called "the original tree." From this tree, which fully depends on the ground of
material nature, come two kinds of fruit—the enjoyment of happiness and the suffering of
distress. The cause of the tree, forming its three roots, is association with the three modes of
material nature—goodness, passion and ignorance. The fruits of bodily happiness have four
tastes—religiosity, economic development, sense gratification and liberation—which are
experienced through five senses for acquiring knowledge in the midst of six circumstances:
lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the
tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree
are the five gross and three subtle elements—earth, water, fire, air, ether, mind, intelligence
and false ego. The tree of the body has nine hollows—the eyes, the ears, the nostrils, the
mouth, the rectum and the genitals—and ten leaves, the ten airs passing through the body. In
this tree of the body there are two birds: one is the individual soul, and the other is the
Supersoul.
 SB 10.2.28
tvam eka eväsya sataù prasütis
tvaà sannidhänaà tvam anugrahaç ca
tvan-mäyayä saàvåta-cetasas tväà
paçyanti nänä na vipaçcito ye

The efficient cause of this material world, manifested with its many varieties as the original
tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation
You are the one in whom everything is conserved. Those who are covered by Your external
energy cannot see You behind this manifestation, but theirs is not the vision of learned
devotees.

SB 10.2.29
bibharñi rüpäëy avabodha ätmä
kñemäya lokasya caräcarasya
sattvopapannäni sukhävahäni
satäm abhadräëi muhuù khalänäm

O Lord, You are always in full knowledge, and to bring all good fortune to all living entities,
You appear in different incarnations, all of them transcendental to the material creation.
When You appear in these incarnations, You are pleasing to the pious and religious devotees,
but for nondevotees You are the annihilator.

SB 10.2.30
tvayy ambujäkñäkhila-sattva-dhämni
samädhinäveçita-cetasaike
tvat-päda-potena mahat-kåtena
kurvanti govatsa-padaà bhaväbdhim

O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the
reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the
ocean of nescience, one follows in the footsteps of mahäjanas [great saints, sages and
devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps
over the hoofprint of a calf.

SB 10.2.31
svayaà samuttérya sudustaraà dyuman
bhavärëavaà bhémam adabhra-sauhådäù
 bhavat-padämbhoruha-nävam atra te
nidhäya yätäù sad-anugraho bhavän

O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your
devotee, and therefore You are known as a desire tree [väïchä-kalpataru]. When äcäryas
completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience,
they leave behind on earth the method by which they cross, and because You are very
merciful to Your other devotees, You accept this method to help them.

SB 10.2.32
ye 'nye 'ravindäkña vimukta-mäninas
tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patanty adho 'nädåta-yuñmad-aìghrayaù

[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet,
there are those who are not devotees but who have accepted different processes for attaining
salvation. What happens to them? In answer to this question, Lord Brahmä and the other
demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and
penances to achieve the highest position may think themselves liberated, their intelligence is
impure. They fall down from their position of imagined superiority because they have no
regard for Your lotus feet.

SB 10.2.33
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä
vinäyakänékapa-mürdhasu prabho

O Mädhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees

completely in love with You sometimes fall from the path of devotion, they do not fall like
nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their
opponents and continue to progress in devotional service.

SB 10.2.34
sattvaà viçuddhaà çrayate bhavän sthitau
çarériëäà çreya-upäyanaà vapuù
veda-kriyä-yoga-tapaù-samädhibhis
tavärhaëaà yena janaù saméhate
O Lord, during the time of maintenance You manifest several incarnations, all with
transcendental bodies, beyond the material modes of nature. When You appear in this way,
You bestow all good fortune upon the living entities by teaching them to perform Vedic
activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately
samädhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic
principles.

SB 10.2.35
sattvaà na ced dhätar idaà nijaà bhaved
vijïänam ajïäna-bhidäpamärjanam
guëa-prakäçair anuméyate bhavän
prakäçate yasya ca yena vä guëaù

O Lord, cause of all causes, if Your transcendental body were not beyond the modes of
material nature, one could not understand the difference between matter and transcendence.
Only by Your presence can one understand the transcendental nature of Your Lordship, who
are the controller of material nature. Your transcendental nature is very difficult to
understand unless one is influenced by the presence of Your transcendental form.

SB 10.2.36
na näma-rüpe guëa-janma-karmabhir
nirüpitavye tava tasya säkñiëaù
mano-vacobhyäm anumeya-vartmano
deva kriyäyäà pratiyanty athäpi hi

O Lord, Your transcendental name and form are not ascertained by those who merely
speculate on the path of imagination. Your name, form and attributes can be ascertained only
through devotional service.

SB 10.2.37
çåëvan gåëan saàsmarayaàç ca cintayan
nämäni rüpäëi ca maìgaläni te
kriyäsu yas tvac-caraëäravindayor
äviñöa-cetä na bhaväya kalpate

Even while engaged in various activities, devotees whose minds are completely absorbed at
Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember
Your transcendental names and forms, are always on the transcendental platform, and thus
they can understand the Supreme Personality of Godhead.

SB 10.2.38
diñöyä hare 'syä bhavataù pado bhuvo
bhäro 'panétas tava janmaneçituù
diñöyäìkitäà tvat-padakaiù suçobhanair
drakñyäma gäà dyäà ca tavänukampitäm

O Lord, we are fortunate because the heavy burden of the demons upon this earth is
immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be
able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club
and disc that adorn Your lotus feet.

SB 10.2.39
na te 'bhavasyeça bhavasya käraëaà
vinä vinodaà bata tarkayämahe
bhavo nirodhaù sthitir apy avidyayä
kåtä yatas tvayy abhayäçrayätmani

O Supreme Lord, You are not an ordinary living entity appearing in this material world as a
result of fruitive activities. Therefore Your appearance or birth in this world has no other
cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no
cause for miseries like birth, death and old age, except when these living entities are
conducted by Your external energy.

SB 10.2.40
matsyäçva-kacchapa-nåsiàha-varäha-haàsa-
räjanya-vipra-vibudheñu kåtävatäraù
tvaà päsi nas tri-bhuvanaà ca yathädhuneça
bhäraà bhuvo hara yadüttama vandanaà te

O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a

tortoise, Narasiàhadeva, a boar, a swan, Lord Rämacandra, Paraçuräma and, among the
demigods, Vämanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Kåñëa, best of the
Yadus, we respectfully offer our obeisances unto You.
 SB 10.2.41
diñöyämba te kukñi-gataù paraù pumän
aàçena säkñäd bhagavän bhaväya naù
mäbhüd bhayaà bhoja-pater mumürñor
goptä yadünäà bhavitä tavätmajaù

O mother Devaké, by your good fortune and ours, the Supreme Personality of Godhead
Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore
you need not fear Kaàsa, who has decided to be killed by the Lord. Your eternal son, Kåñëa,
will be the protector of the entire Yadu dynasty.
 Lord Brahma Prayers
SB 10.14.1 to 40
çré-brahmoväca
nauméòya te 'bhra-vapuñe taòid-ambaräya
guïjävataàsa-paripiccha-lasan-mukhäya
vanya-sraje kavala-vetra-viñäëa-veëu-
lakñma-çriye mådu-pade paçupäìgajäya

Lord Brahmä said: My dear Lord, You are the only worshipable Lord, the Supreme
Personality of Godhead, and therefore I offer my humble obeisances and prayers just to
please You. O son of the king of the cowherds, Your transcendental body is dark blue like a
new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced
by Your guïjä earrings and the peacock feather on Your head. Wearing garlands of various
forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You
stand beautifully with a morsel of food in Your hand.

SB 10.14.2
asyäpi deva vapuño mad-anugrahasya
svecchä-mayasya na tu bhüta-mayasya ko 'pi
neçe mahi tv avasituà manasäntareëa
säkñät tavaiva kim utätma-sukhänubhüteù

My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body
of Yours, which has shown such mercy to me and which appears just to fulfill the desires of
Your pure devotees. Although my mind is completely withdrawn from material affairs, I
cannot understand Your personal form. How, then, could I possibly understand the
happiness You experience within Yourself?

SB 10.14.3
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väì-manobhir
ye präyaço 'jita jito 'py asi tais tri-lokyäm

Those who, even while remaining situated in their established social positions, throw away
the process of speculative knowledge and with their body, words and mind offer all respects
to descriptions of Your personality and activities, dedicating their lives to these narrations,
which are vibrated by You personally and by Your pure devotees, certainly conquer Your
Lordship, although You are otherwise unconquerable by anyone within the three worlds.
 SB 10.14.4
çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm

My dear Lord, devotional service unto You is the best path for self-realization. If someone
gives up that path and engages in the cultivation of speculative knowledge, he will simply
undergo a troublesome process and will not achieve his desired result. As a person who beats
an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble.

SB 10.14.5
pureha bhüman bahavo 'pi yoginas
tvad-arpitehä nija-karma-labdhayä
vibudhya bhaktyaiva kathopanétayä
prapedire 'ïjo 'cyuta te gatià paräm

O almighty Lord, in the past many yogés in this world achieved the platform of devotional
service by offering all their endeavors unto You and faithfully carrying out their prescribed
duties. Through such devotional service, perfected by the processes of hearing and chanting
about You, they came to understand You, O infallible one, and could easily surrender to You
and achieve Your supreme abode.

SB 10.14.6
tathäpi bhüman mahimäguëasya te
viboddhum arhaty amaläntar-ätmabhiù
avikriyät svänubhaväd arüpato
hy ananya-bodhyätmatayä na cänyathä

Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it may
be possible for them to realize Your expansion as the impersonal Supreme by cultivating
direct perception of the Self within the heart. But they can do this only by purifying their
mind and senses of all conceptions of material distinctions and all attachment to material
sense objects. Only in this way will Your impersonal feature manifest itself to them.
 SB 10.14.7
guëätmanas te 'pi guëän vimätuà
hitävatéånasya ka éçire 'sya
kälena yair vä vimitäù su-kalpair
bhü-päàçavaù khe mihikä dyu-bhäsaù

In time, learned philosophers or scientists might be able to count all the atoms of the earth,
the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars
and other luminaries. But among these learned men, who could possibly count the unlimited
transcendental qualities possessed by You, the Supreme Personality of Godhead, who have
descended onto the surface of the earth for the benefit of all living entities?

SB 10.14.8
tat te 'nukampäà su-samékñamäëo
bhuïjäna evätma-kåtaà vipäkam
håd-väg-vapurbhir vidadhan namas te
jéveta yo mukti-pade sa däya-bhäk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all
the while patiently suffering the reactions of his past misdeeds and offering You respectful
obeisances with his heart, words and body, is surely eligible for liberation, for it has become
his rightful claim.

SB 10.14.9
paçyeça me 'näryam ananta ädye
parätmani tvayy api mäyi-mäyini
mäyäà vitatyekñitum ätma-vaibhavaà
hy ahaà kiyän aiccham ivärcir agnau

My Lord, just see my uncivilized impudence! To test Your power I tried to extend my illusory
potency to cover You, the unlimited and primeval Supersoul, who bewilder even the masters
of illusion. What am I compared to You? I am just like a small spark in the presence of a great
fire.

SB 10.14.10
ataù kñamasväcyuta me rajo-bhuvo
hy ajänatas tvat-påthag-éça-mäninaù
ajävalepändha-tamo-'ndha-cakñuña
eño 'nukampyo mayi näthavän iti
Therefore, O infallible Lord, kindly excuse my offenses. I have taken birth in the mode of
passion and am therefore simply foolish, presuming myself a controller independent of Your
Lordship. My eyes are blinded by the darkness of ignorance, which causes me to think of
myself as the unborn creator of the universe. But please consider that I am Your servant and
therefore worthy of Your compassion.

SB 10.14.11
kvähaà tamo-mahad-ahaà-kha-carägni-vär-bhü-
saàveñöitäëòa-ghaöa-sapta-vitasti-käyaù
kvedåg-vidhävigaëitäëòa-paräëu-caryä-
vätädhva-roma-vivarasya ca te mahitvam

What am I, a small creature measuring seven spans of my own hand? I am enclosed in a

potlike universe composed of material nature, the total material energy, false ego, ether, air,
water and earth. And what is Your glory? Unlimited universes pass through the pores of Your
body just as particles of dust pass through the openings of a screened window.

SB 10.14.12
utkñepaëaà garbha-gatasya pädayoù
kià kalpate mätur adhokñajägase
kim asti-nästi-vyapadeça-bhüñitaà
tavästi kukñeù kiyad apy anantaù

O Lord Adhokñaja, does a mother take offense when the child within her womb kicks with
his legs? And is there anything in existence—whether designated by various philosophers as
real or as unreal—that is actually outside Your abdomen?

SB 10.14.13
jagat-trayäntodadhi-samplavode
näräyaëasyodara-näbhi-nälät
vinirgato 'jas tv iti väì na vai måñä
kintv éçvara tvan na vinirgato 'smi

My dear Lord, it is said that when the three planetary systems are merged into the water at
the time of dissolution, Your plenary portion, Näräyaëa, lies down on the water, gradually a
lotus flower grows from His navel, and Brahmä takes birth upon that lotus flower. Certainly,
these words are not false. Thus am I not born from You?
 SB 10.14.14
näräyaëas tvaà na hi sarva-dehinäm
ätmäsy adhéçäkhila-loka-säkñé
näräyaëo 'ìgaà nara-bhü-jaläyanät
tac cäpi satyaà na tavaiva mäyä

Are You not the original Näräyaëa, O supreme controller, since You are the Soul of every
embodied being and the eternal witness of all created realms? Indeed, Lord Näräyaëa is Your
expansion, and He is called Näräyaëa because He is the generating source of the primeval
water of the universe. He is real, not a product of Your illusory Mäyä.

SB 10.14.15
tac cej jala-sthaà tava saj jagad-vapuù
kià me na dåñöaà bhagavaàs tadaiva
kià vä su-dåñöaà hådi me tadaiva
kià no sapady eva punar vyadarçi

My dear Lord, if Your transcendental body, which shelters the entire universe, is actually
lying upon the water, then why were You not seen by me when I searched for You? And why,
though I could not envision You properly within my heart, did You then suddenly reveal
Yourself?

SB 10.14.16
atraiva mäyä-dhamanävatäre
hy asya prapaïcasya bahiù sphuöasya
kåtsnasya cäntar jaöhare jananyä
mäyätvam eva prakaöé-kåtaà te

My dear Lord, in this incarnation You have proved that You are the supreme controller of
Mäyä. Although You are now within this universe, the whole universal creation is within
Your transcendental body—a fact You demonstrated by exhibiting the universe within Your
abdomen before Your mother, Yaçodä.

SB 10.14.17
yasya kukñäv idaà sarvaà
sätmaà bhäti yathä tathä
tat tvayy apéha tat sarvaà
kim idaà mäyayä vinä
Just as this entire universe, including You, was exhibited within Your abdomen, so it is now
manifested here externally in the same exact form. How could such things happen unless
arranged by Your inconceivable energy?

SB 10.14.18
adyaiva tvad åte 'sya kià mama na te mäyätvam ädarçitam
eko 'si prathamaà tato vraja-suhåd-vatsäù samastä api
tävanto 'si catur-bhujäs tad akhilaiù säkaà mayopäsitäs
tävanty eva jaganty abhüs tad amitaà brahmädvayaà çiñyate

Have You not shown me today that both You Yourself and everything within this creation are
manifestations of Your inconceivable potency? First You appeared alone, and then You
manifested Yourself as all of Våndävana's calves and cowherd boys, Your friends. Next You
appeared as an equal number of four-handed Viñëu forms, who were worshiped by all living
beings, including me, and after that You appeared as an equal number of complete universes.
Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one
without a second.

SB 10.14.19
ajänatäà tvat-padavém anätmany
ätmätmanä bhäsi vitatya mäyäm
såñöäv ivähaà jagato vidhäna
iva tvam eño 'nta iva trinetraù

To persons ignorant of Your actual transcendental position, You appear as part of the material
world, manifesting Yourself by the expansion of Your inconceivable energy. Thus for the
creation of the universe You appear as me [Brahmä], for its maintenance You appear as
Yourself [Viñëu], and for its annihilation You appear as Lord Trinetra [Çiva].

SB 10.14.20
sureñv åñiñv éça tathaiva nåñv api
tiryakñu yädaùsv api te 'janasya
janmäsatäà durmada-nigrahäya
prabho vidhätaù sad-anugrahäya ca

O Lord, O supreme creator and master, You have no material birth, yet to defeat the false
pride of the faithless demons and show mercy to Your saintly devotees, You take birth among
the demigods, sages, human beings, animals and even the aquatics.
 SB 10.14.21
ko vetti bhüman bhagavan parätman
yogeçvarotér bhavatas tri-lokyäm
kva vä kathaà vä kati vä kadeti
vistärayan kréòasi yoga-mäyäm

O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic
power! Your pastimes are taking place continuously in these three worlds, but who can
estimate where, how and when You are employing Your spiritual energy and performing
these innumerable pastimes? No one can understand the mystery of how Your spiritual
energy acts.

SB 10.14.22
tasmäd idaà jagad açeñam asat-svarüpaà
svapnäbham asta-dhiñaëaà puru-duùkha-duùkham
tvayy eva nitya-sukha-bodha-tanäv anante
mäyäta udyad api yat sad ivävabhäti

Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears
real, and thus it covers one's consciousness and assails one with repeated miseries. This
universe appears real because it is manifested by the potency of illusion emanating from You,
whose unlimited transcendental forms are full of eternal happiness and knowledge.

SB 10.14.23
ekas tvam ätmä puruñaù puräëaù
satyaù svayaà-jyotir ananta ädyaù
nityo 'kñaro 'jasra-sukho niraïjanaù
pürëädvayo mukta upädhito 'måtaù

You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth—self-
manifested, endless and beginningless. You are eternal and infallible, perfect and complete,
without any rival and free from all material designations. Your happiness can never be
obstructed, nor have You any connection with material contamination. Indeed, You are the
indestructible nectar of immortality.

SB 10.14.24
evaà-vidhaà tväà sakalätmanäm api
svätmänam ätmätmatayä vicakñate
gurv-arka-labdhopaniñat-sucakñuñä
 ye te tarantéva bhavänåtämbudhim

Those who have received the clear vision of knowledge from the sunlike spiritual master can
see You in this way, as the very Soul of all souls, the Supersoul of everyone's own self. Thus
understanding Your original personality, they are able to cross over the ocean of illusory
material existence.

SB 10.14.25
ätmänam evätmatayävijänatäà
tenaiva jätaà nikhilaà prapaïcitam
jïänena bhüyo 'pi ca tat praléyate
rajjväm aher bhoga-bhaväbhavau yathä

A person who mistakes a rope for a snake becomes fearful, but he then gives up his fear upon
realizing that the so-called snake does not exist. Similarly, for those who fail to recognize You
as the Supreme Soul of all souls, the expansive illusory material existence arises, but
knowledge of You at once causes it to subside.

SB 10.14.26
ajïäna-saàjïau bhava-bandha-mokñau
dvau näma nänyau sta åta-jïa-bhävät
ajasra-city ätmani kevale pare
vicäryamäëe taraëäv ivähané

The conception of material bondage and the conception of liberation are both manifestations
of ignorance. Being outside the scope of true knowledge, they cease to exist when one
correctly understands that the pure spirit soul is distinct from matter and always fully
conscious. At that time bondage and liberation no longer have any significance, just as day
and night have no significance from the perspective of the sun.

SB 10.14.27
tväm ätmänaà paraà matvä
param ätmänam eva ca
ätmä punar bahir mågya
aho 'jïa-janatäjïatä

Just see the foolishness of those ignorant persons who consider You to be some separated
manifestation of illusion and who consider the self, which is actually You, to be something
else, the material body. Such fools conclude that the supreme soul is to be searched for
somewhere outside Your supreme personality.

SB 10.14.28
antar-bhave 'nanta bhavantam eva
hy atat tyajanto mågayanti santaù
asantam apy anty ahim antareëa
santaà guëaà taà kim u yanti santaù

O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting
everything separate from You. Indeed, how can discriminating persons appreciate the real
nature of a rope lying before them until they refute the illusion that it is a snake?

SB 10.14.29
athäpi te deva padämbuja-dvaya-
prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno
na cänya eko 'pi ciraà vicinvan

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can
understand the greatness of Your personality. But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue to
study the Vedas for many years.

SB 10.14.30
tad astu me nätha sa bhüri-bhägo
bhave 'tra vänyatra tu vä tiraçcäm
yenäham eko 'pi bhavaj-janänäà
bhütvä niñeve tava päda-pallavam

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahmä or in another
life, wherever I take my birth, I may be counted as one of Your devotees. I pray that wherever
I may be, even among the animal species, I can engage in devotional service to Your lotus
feet.

SB 10.14.31
aho 'ti-dhanyä vraja-go-ramaëyaù
stanyämåtaà pétam atéva te mudä
yäsäà vibho vatsatarätmajätmanä
 yat-tåptaye 'dyäpi na cälam adhvaräù

O almighty Lord, how greatly fortunate are the cows and ladies of Våndävana, the nectar of
whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their
calves and children! All the Vedic sacrifices performed from time immemorial up to the
present day have not given You as much satisfaction.

SB 10.14.32
aho bhägyam aho bhägyaà
nanda-gopa-vrajaukasäm
yan-mitraà paramänandaà
pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because the Absolute Truth, the source
of transcendental bliss, the eternal Supreme Brahman, has become their friend.

SB 10.14.33
eñäà tu bhägya-mahimäcyuta tävad ästäm
ekädaçaiva hi vayaà bata bhüri-bhägäù
etad-dhåñéka-cañakair asakåt pibämaù
çarvädayo 'ìghry-udaja-madhv-amåtäsavaà te

Yet even though the extent of the good fortune of these residents of Våndävana is
inconceivable, we eleven presiding deities of the various senses, headed by Lord Çiva, are also
most fortunate, because the senses of these devotees of Våndävana are the cups through
which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your lotus
feet.

SB 10.14.34
tad bhüri-bhägyam iha janma kim apy aöavyäà
yad gokule 'pi katamäìghri-rajo-'bhiñekam
yaj-jévitaà tu nikhilaà bhagavän mukundas
tv adyäpi yat-pada-rajaù çruti-mågyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of
whose lotus feet is still being searched for in the Vedic mantras.
 SB 10.14.35
eñäà ghoña-niväsinäm uta bhavän kià deva räteti naç
ceto viçva-phalät phalaà tvad-aparaà kuträpy ayan muhyati
sad-veñäd iva pütanäpi sa-kulä tväm eva deväpitä
yad-dhämärtha-suhåt-priyätma-tanaya-präëäçayäs tvat-kåte

My mind becomes bewildered just trying to think of what reward other than You could be
found anywhere. You are the embodiment of all benedictions, which You bestow upon these
residents of the cowherd community of Våndävana. You have already arranged to give
Yourself to Pütanä and her family members in exchange for her disguising herself as a
devotee. So what is left for You to give these devotees of Våndävana, whose homes, wealth,
friends, dear relations, bodies, children and very lives and hearts are all dedicated only to
You?

SB 10.14.36
tävad rägädayaù stenäs
tävat kärä-gåhaà gåham
tävan moho 'ìghri-nigaòo
yävat kåñëa na te janäù

My dear Lord Kåñëa, until people become Your devotees, their material attachments and
desires remain thieves, their homes remain prisons, and their affectionate feelings for their
family members remain foot-shackles.

SB 10.14.37
prapaïcaà niñprapaïco 'pi
viòambayasi bhü-tale
prapanna-janatänanda-
sandohaà prathituà prabho

My dear master, although You have nothing to do with material existence, You come to this
earth and imitate material life just to expand the varieties of ecstatic enjoyment for Your
surrendered devotees.

SB 10.14.38
jänanta eva jänantu
kià bahüktyä na me prabho
 manaso vapuño väco
vaibhavaà tava go-caraù

There are people who say, "I know everything about Kåñëa." Let them think that way. As far
as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say
this much: As far as Your opulences are concerned, they are all beyond the reach of my mind,
body and words.

SB 10.14.39
anujänéhi mäà kåñëa
sarvaà tvaà vetsi sarva-dåk
tvam eva jagatäà nätho
jagad etat tavärpitam

My dear Kåñëa, I now humbly request permission to leave. Actually, You are the knower and
seer of all things. Indeed, You are the Lord of all the universes, and yet I offer this one
universe unto You.

SB 10.14.40
çré-kåñëa våñëi-kula-puñkara-joña-däyin
kñmä-nirjara-dvija-paçüdadhi-våddhi-kärin
uddharma-çärvara-hara kñiti-räkñasa-dhrug
ä-kalpam ärkam arhan bhagavan namas te

My dear Çré Kåñëa, You bestow happiness upon the lotuslike Våñëi dynasty and expand the
great oceans consisting of the earth, the demigods, the brähmaëas and the cows. You dispel
the dense darkness of irreligion and oppose the demons who have appeared on this earth. O
Supreme Personality of Godhead, as long as this universe exists and as long as the sun shines,
I will offer my obeisances unto You.
 Venu Gita
SB 10.21.1 to SB 10.21.20

çré-çuka uväca
itthaà çarat-svaccha-jalaà
padmäkara-sugandhinä
nyaviçad väyunä vätaà
sa -go-gopälako 'cyutaù

Çukadeva Gosvämé said: Thus the Våndävana forest was filled with transparent autumnal
waters and cooled by breezes perfumed with the fragrance of lotus flowers growing in the
clear lakes. The infallible Lord, accompanied by His cows and cowherd boyfriends, entered
that Våndävana forest.

SB 10.21.2
kusumita-vanaräji-çuñmi-bhåìga
dvija-kula-ghuñöa-saraù-sarin-mahédhram
madhupatir avagähya cärayan gäù
saha-paçu-päla-balaç cuküja veëum

The lakes, rivers and hills of Våndävana resounded with the sounds of maddened bees and
flocks of birds moving about the flowering trees. In the company of the cowherd boys and
Balaräma, Madhupati [Çré Kåñëa] entered that forest, and while herding the cows He began to
vibrate His flute.

SB 10.21.3
tad vraja-striya äçrutya
veëu-gétaà smarodayam
käçcit parokñaà kåñëasya
sva-sakhébhyo 'nvavarëayan

When the young ladies in the cowherd village of Vraja heard the song of Kåñëa's flute, which
arouses the influence of Cupid, some of them privately began describing Kåñëa's qualities to
their intimate friends.

SB 10.21.4
tad varëayitum ärabdhäù
smarantyaù kåñëa-ceñöitam
 näçakan smara-vegena
vikñipta-manaso nåpa

The cowherd girls began to speak about Kåñëa, but when they remembered His activities, O
King, the power of Cupid disturbed their minds, and thus they could not speak.

SB 10.21.5
barhäpéòaà naöa-vara-vapuù karëayoù karëikäraà
bibhrad väsaù kanaka-kapiçaà vaijayantéà ca mäläm
randhrän veëor adhara-sudhayäpürayan gopa-våndair
våndäraëyaà sva-pada-ramaëaà präviçad géta-kértiù

Wearing a peacock-feather ornament upon His head, blue karëikära flowers on His ears, a
yellow garment as brilliant as gold, and the Vaijayanté garland, Lord Kåñëa exhibited His
transcendental form as the greatest of dancers as He entered the forest of Våndävana,
beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar
of His lips, and the cowherd boys sang His glories.

SB 10.21.6
iti veëu-ravaà räjan
sarva-bhüta-manoharam
çrutvä vraja-striyaù sarvä
varëayantyo 'bhirebhire

O King, when the young ladies in Vraja heard the sound of Kåñëa's flute, which captivates the
minds of all living beings, they all embraced one another and began describing it.

SB 10.21.7
çré-gopya ücuù
akñaëvatäà phalam idaà na paraà vidämaù
sakhyaù paçün anuviveçayator vayasyaiù
vaktraà vrajeça-sutayor anaveëu-juñöaà
yair vä nipétam anurakta-kaöäkña-mokñam

The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of
Mahäräja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by
Their friends, driving the cows before Them, They hold Their flutes to Their mouths and
glance lovingly upon the residents of Våndävana. For those who have eyes, we think there is
no greater object of vision.

SB 10.21.8
cüta-praväla-barha-stabakotpaläbja
mälänupåkta-paridhäna-vicitra-veçau
madhye virejatur alaà paçu-päla-goñöhyäà
raìge yathä naöa-varau kvaca gäyamänau

Dressed in a charming variety of garments, upon which Their garlands rest, and decorating
Themselves with peacock feathers, lotuses, lilies, newly grown mango sprouts and clusters of
flower buds, Kåñëa and Balaräma shine forth magnificently among the assembly of cowherd
boys. They look just like the best of dancers appearing on a dramatic stage, and sometimes
They sing.

SB 10.21.9
gopyaù kim äcarad ayaà kuçalaà sma veëur
dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyat-tvaco 'çru mumucus taravo yathäryaù

My dear gopés, what auspicious activities must the flute have performed to enjoy the nectar of
Kåñëa's lips independently and leave only a taste for us gopés, for whom that nectar is actually
meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the
river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus
flowers are standing like hair on her body.

SB 10.21.10
våndävanaà sakhi bhuvo vitanoti kéåtià
yad devaké-suta-padämbuja-labdha-lakñmi
govinda-veëum anu matta-mayüra-nåtyaà
prekñyädri-sänv-avaratänya-samasta-sattvam

O friend, Våndävana is spreading the glory of the earth, having obtained the treasure of the
lotus feet of Kåñëa, the son of Devaké. The peacocks dance madly when they hear Govinda's
flute, and when other creatures see them from the hilltops, they all become stunned.

SB 10.21.11
dhanyäù sma müòha-gatayo 'pi hariëya etä
 yä nanda-nandanam upätta-vicitra-veçam
äkarëya veëu-raëitaà saha-kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù

Blessed are all these foolish deer because they have approached Mahäräja Nanda's son, who is
gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship
the Lord with looks of love and affection.

SB 10.21.12
kåñëaà nirékñya vanitotsava-rüpa-çélaà
çrutvä ca tat-kvaëita-veëu-vivikta-gétam
devyo vimäna-gatayaù smara-nunna-särä
bhraçyat-prasüna-kabarä mumuhur vinévyaù

Kåñëa's beauty and character create a festival for all women. Indeed, when the demigods'
wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute-
song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall
out of their hair and their belts loosen.

SB 10.21.13
gävaç ca kåñëa-mukha-nirgata-veëu-géta
péyüñam uttabhita-karëa-puöaiù pibantyaù
çäväù snuta-stana-payaù-kavaläù sma tasthur
govindam ätmani dåçäçru-kaläù spåçantyaù

Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing
out of Kåñëa's mouth. The calves, their mouths full of milk from their mothers' moist nipples,
stand still as they take Govinda within themselves through their tear-filled eyes and embrace
Him within their hearts.

SB 10.21.14
präyo batämba vihagä munayo vane 'smin
kåñëekñitaà tad-uditaà kala-veëu-gétam
äruhya ye druma-bhujän rucira-pravälän
çåëvanti mélita-dåço vigatänya-väcaù

O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see
Kåñëa. With closed eyes they are simply listening in silence to the sweet vibrations of His
flute, and they are not attracted by any other sound. Surely these birds are on the same level
as great sages.

SB 10.21.15
nadyas tadä tad upadhärya mukunda-gétam
ävarta-lakñita-manobhava-bhagna-vegäù
äliìgana-sthagitam ürmi-bhujair murärer
gåhëanti päda-yugalaà kamalopahäräù

When the rivers hear the flute-song of Kåñëa, their minds begin to desire Him, and thus the
flow of their currents is broken and their waters are agitated, moving around in whirlpools.
Then with the arms of their waves the rivers embrace Muräri's lotus feet and, holding on to
them, present offerings of lotus flowers.

SB 10.21.16
dåñövätape vraja-paçün saha räma-gopaiù
saïcärayantam anu veëum udérayantam
prema-pravåddha uditaù kusumävalébhiù
sakhyur vyadhät sva-vapuñämbuda ätapatram

In the company of Balaräma and the cowherd boys, Lord Kåñëa is continually vibrating His
flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing
this, the cloud in the sky has expanded himself out of love. He is rising high and constructing
out of his own body, with its multitude of flower-like droplets of water, an umbrella for the
sake of his friend.

SB 10.21.17
pürëäù pulindya urugäya-padäbja-räga
çré-kuìkumena dayitä-stana-maëòitena
tad-darçana-smara-rujas tåëa-rüñitena
limpantya änana-kuceñu jahus tad-ädhim

The aborigine women of the Våndävana area become disturbed by lust when they see the
grass marked with reddish kuìkuma powder. Endowed with the color of Kåñëa's lotus feet,
this powder originally decorated the breasts of His beloveds, and when the aborigine women
smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety.

SB 10.21.18
hantäyam adrir abalä hari-däsa-varyo
 yad räma-kåñëa-caraëa-sparaça-pramodaù
mänaà tanoti saha-go-gaëayos tayor yat
pänéya-süyavasa-kandara-kandamülaiù

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kåñëa
and Balaräma, along with Their calves, cows and cowherd friends, with all kinds of
necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this
way the hill offers respects to the Lord. Being touched by the lotus feet of Kåñëa and
Balaräma, Govardhana Hill appears very jubilant.

SB 10.21.19
gä gopakair anu-vanaà nayator udära
veëu-svanaiù kala-padais tanu-bhåtsu sakhyaù
aspandanaà gati-matäà pulakas taruëäà
niryoga-päça-kåta-lakñaëayor vicitram

My dear friends, as Kåñëa and Balaräma pass through the forest with Their cowherd friends,
leading Their cows, They carry ropes to bind the cows' rear legs at the time of milking. When
Lord Kåñëa plays on His flute, the sweet music causes the moving living entities to become
stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very
wonderful.

SB 10.21.20
evaà-vidhä bhagavato
yä våndävana-cäriëaù
varëayantyo mitho gopyaù
kréòäs tan-mayatäà yayuù

Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as
He wandered about in the Våndävana forest, the gopés became fully absorbed in thoughts of
Him.
 Gopi gita
SB 10.31.1 to 19
gopya ücuù
jayati te 'dhikaà janmanä vrajaù
çrayata indirä çaçvad atra hi
dayita dåçyatäà dikñu tävakäs
tvayi dhåtäsavas tväà vicinvate

The gopés said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious,
and thus Indirä, the goddess of fortune, always resides here. It is only for Your sake that we,
Your devoted servants, maintain our lives. We have been searching everywhere for You, so
please show Yourself to us.

SB 10.31.2
çarad-udäçaye sädhu-jäta-sat-
sarasijodara-çré-muñä dåçä
surata-nätha te 'çulka-däsikä
vara-da nighnato neha kià vadhaù

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed
lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants
who have given themselves to You freely, without any price. Isn't this murder?

SB 10.31.3
viña-jaläpyayäd vyäla-räkñasäd
varña-märutäd vaidyutänalät
våña-mayätmajäd viçvato bhayäd
åñabha te vayaà rakñitä muhuù

O greatest of personalities, You have repeatedly saved us from all kinds of danger—from
poisoned water, from the terrible man-eater Agha, from the great rains, from the wind
demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya
Dänava.

SB 10.31.4
na khalu gopékä-nandano bhavän
akhila-dehinäm antarätma-dåk
vikhanasärthito viçva-guptaye
 sakha udeyivän sätvatäà kule

You are not actually the son of the gopé Yaçodä, O friend, but rather the indwelling witness in
the hearts of all embodied souls. Because Lord Brahmä prayed for You to come and protect
the universe, You have now appeared in the Sätvata dynasty.

SB 10.31.5
viracitäbhayaà våñëi-dhürya te
caraëam éyuñäà saàsåter bhayät
kara-saroruhaà känta käma-daà
çirasi dhehi naù çré-kara-graham

O best of the Våñëis, Your lotuslike hand, which holds the hand of the goddess of fortune,
grants fearlessness to those who approach Your feet out of fear of material existence. O lover,
please place that wish-fulfilling lotus hand on our heads.

SB 10.31.6
vraja-janärti-han véra yoñitäà
nija-jana-smaya-dhvaàsana-smita
bhaja sakhe bhavat-kiìkaréù sma no
jalaruhänanaà cäru darçaya

O You who destroy the suffering of Vraja's people, O hero of all women, Your smile shatters
the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show
us Your beautiful lotus face.

SB 10.31.7
praëata-dehinäà päpa-karñaëaà
tåëa-caränugaà çré-niketanam
phaëi-phaëärpitaà te padämbujaà
kåëu kuceñu naù kåndhi håc-chayam

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet
follow after the cows in the pastures and are the eternal abode of the goddess of fortune.
Since You once put those feet on the hoods of the great serpent Käliya, please place them
upon our breasts and tear away the lust in our hearts.
 SB 10.31.8
madhurayä girä valgu-väkyayä
budha-manojïayä puñkarekñaëa
vidhi-karér imä véra muhyatér
adhara-sédhunäpyäyayasva naù

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the
intelligent, are bewildering us more and more. Our dear hero, please revive Your
maidservants with the nectar of Your lips.

SB 10.31.9
tava kathämåtaà tapta-jévanaà
kavibhir éòitaà kalmañäpaham
çravaëa-maìgalaà çrémad ätataà
bhuvi gåëanti ye bhüri-dä janäù

The nectar of Your words and the descriptions of Your activities are the life and soul of those
suffering in this material world. These narrations, transmitted by learned sages, eradicate
one's sinful reactions and bestow good fortune upon whoever hears them. These narrations
are broadcast all over the world and are filled with spiritual power. Certainly those who
spread the message of Godhead are most munificent.

SB 10.31.10
prahasitaà priya-prema-vékñaëaà
viharaëaà ca te dhyäna-maìgalam
rahasi saàvido yä hådi spåçaù
kuhaka no manaù kñobhayanti hi

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we
enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But
at the same time, O deceiver, they very much agitate our minds.

SB 10.31.11
calasi yad vrajäc cärayan paçün
nalina-sundaraà nätha te padam
çila-tåëäìkuraiù sédatéti naù
kalilatäà manaù känta gacchati
Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are
disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the
spiked husks of grain and the rough grass and plants.

SB 10.31.12
dina-parikñaye néla-kuntalair
vanaruhänanaà bibhrad ävåtam
ghana-rajasvalaà darçayan muhur
manasi naù smaraà véra yacchasi

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of
hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.

SB 10.31.13
praëata-käma-daà padmajärcitaà
dharaëi-maëòanaà dhyeyam äpadi
caraëa-paìkajaà çantamaà ca te
ramaëa naù staneñv arpayädhi-han

Your lotus feet, which are worshiped by Lord Brahmä, fulfill the desires of all who bow down
to them. They are the ornament of the earth, they give the highest satisfaction, and in times of
danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please
put those lotus feet upon our breasts.

SB 10.31.14
surata-vardhanaà çoka-näçanaà
svarita-veëunä suñöhu cumbitam
itara-räga-vismäraëaà nåëäà
vitara véra nas te 'dharämåtam

O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and
vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people
forget any other attachment.

SB 10.31.15
aöati yad bhavän ahni känanaà
truöi yugäyate tväm apaçyatäm
kuöila-kuntalaà çré-mukhaà ca te
jaòa udékñatäà pakñma-kåd dåçäm
When You go off to the forest during the day, a tiny fraction of a second becomes like a
millennium for us because we cannot see You. And even when we can eagerly look upon
Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by
our eyelids, which were fashioned by the foolish creator.

SB 10.31.16
pati-sutänvaya-bhrätå-bändhavän
ativilaìghya te 'nty acyutägatäù
gati-vidas tavodgéta-mohitäù
kitava yoñitaù kas tyajen niçi

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would
abandon young women who come to see Him in the middle of the night, enchanted by the
loud song of His flute? Just to see You, we have completely rejected our husbands, children,
ancestors, brothers and other relatives.

SB 10.31.17
rahasi saàvidaà håc-chayodayaà
prahasitänanaà prema-vékñaëam
båhad-uraù çriyo vékñya dhäma te
muhur ati-spåhä muhyate manaù

Our minds are repeatedly bewildered as we think of the intimate conversations we had with
You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving
glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience
the most severe hankering for You.

SB 10.31.18
vraja-vanaukasäà vyaktir aìga te
våjina-hantry alaà viçva-maìgalam
tyaja manäk ca nas tvat-spåhätmanäà
sva-jana-håd-rujäà yan niñüdanam

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja's
forests. Our minds long for Your association. Please give to us just a bit of that medicine,
which counteracts the disease in Your devotees' hearts.
 SB 10.31.19
yat te sujäta-caraëämburuhaà staneñu
bhétäù çanaiù priya dadhémahi karkaçeñu
tenäöavém aöasi tad vyathate na kià svit
kürpädibhir bhramati dhér bhavad-äyuñäà naù

O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing
that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with
anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest
path.
 çré-akrüra Prayers
SB 10.40.1 to SB 10.40.30

çré-akrüra uväca
nato 'smy ahaà tväkhila-hetu-hetuà
näräyaëaà püruñam ädyam avyayam
yan-näbhi-jätäd aravinda-koñäd
brahmäviräséd yata eña lokaù

Çré Akrüra said: I bow down to You, the cause of all causes, the original and inexhaustible
Supreme Person, Näräyaëa. From the whorl of the lotus born from Your navel, Brahmä
appeared, and by his agency this universe has come into being.

SB 10.40.2
bhüs toyam agniù pavanaà kham ädir
mahän ajädir mana indriyäëi
sarvendriyärthä vibudhäç ca sarve
ye hetavas te jagato 'ìga-bhütäù

Earth; water; fire; air; ether and its source, false ego; the mahat-tattva, the total material
nature and her source, the Supreme Lord's puruña expansion; the mind; the senses; the sense
objects; and the senses' presiding deities—all these causes of the cosmic manifestation are
born from Your transcendental body.

SB 10.40.3
naite svarüpaà vidur ätmanas te
hy ajädayo 'nätmatayä gåhétaù
ajo 'nubaddhaù sa guëair ajäyä
guëät paraà veda na te svarüpam

The total material nature and these other elements of creation certainly cannot know You as
You are, for they are manifested in the realm of dull matter. Since You are beyond the modes
of nature, even Lord Brahma, who is bound up in these modes, does not know Your true
identity.

SB 10.40.4
tväà yogino yajanty addhä
mahä-puruñam éçvaram
 sädhyätmaà sädhibhütaà ca
sädhidaivaà ca sädhavaù

Pure yogés worship You, the Supreme Personality of Godhead, by conceiving of You in the
threefold form comprising the living entities, the material elements that constitute the living
entities' bodies, and the controlling deities of those elements.

SB 10.40.5
trayyä ca vidyayä kecit
tväà vai vaitänikä dvijäù
yajante vitatair yajïair
nänä-rüpämaräkhyayä

Brähmaëas who follow the regulations concerning the three sacred fires worship You by
chanting mantras from the three Vedas and performing elaborate fire sacrifices for the various
demigods, who have many forms and names.

SB 10.40.6
eke tväkhila-karmäëi
sannyasyopaçamaà gatäù
jïänino jïäna-yajïena
yajanti jïäna-vigraham

In pursuit of spiritual knowledge, some persons renounce all material activities and, having
thus become peaceful, perform the sacrifice of philosophic investigation to worship You, the
original form of all knowledge.

SB 10.40.7
anye ca saàskåtätmäno
vidhinäbhihitena te
yajanti tvan-mayäs tväà vai
bahu-mürty-eka-mürtikam

And yet others—those whose intelligence is pure—follow the injunctions of Vaiñëava

scriptures promulgated by You. Absorbing their minds in thought of You, they worship You
as the one Supreme Lord manifesting in multiple forms.

SB 10.40.8
tväm evänye çivoktena
 märgeëa çiva-rüpiëam
bahv-äcärya-vibhedena
bhagavantarn upäsate

There are still others, who worship You, the Supreme Lord, in the form of Lord Çiva. They
follow the path described by him and interpreted in various ways by many teachers.

SB 10.40.9
sarva eva yajanti tväà
sarva-deva-mayeçvaram
ye 'py anya-devatä-bhaktä
yady apy anya-dhiyaù prabho

But all these people, my Lord, even those who have turned their attention away from You and
are worshiping other deities, are actually worshiping You alone, O embodiment of all the
demigods.

SB 10.40.10
yathädri-prabhavä nadyaù
parjanyäpüritäù prabho
viçanti sarvataù sindhuà
tadvat tväà gatayo 'ntataù

As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do
all these paths in the end reach You, O master.

SB 10.40.11
sattvaà rajas tama iti
bhavataù prakåter guëäù
teñu hi präkåtäù protä
ä-brahma-sthävarädayaù

Goodness, passion and ignorance, the qualities of Your material nature, entangle all
conditioned living beings, from Brahmä down to the nonmoving creatures.

SB 10.40.12
tubhyaà namas te tv aviñakta-dåñöaye
 sarvätmane sarva-dhiyäà ca säkñiëe
guëa-praväho 'yam avidyayä kåtaù
pravartate deva-nå-tiryag-ätmasu

I offer My obeisances to You, who as the Supreme Soul of all beings witness everyone's
consciousness with unbiased vision. The current of Your material modes, produced by the
force of ignorance, flows strongly among the living beings who assume identities as
demigods, humans and animals.

SB 10.40.13-14
agnir mukhaà te 'vanir aìghrir ékñaëaà
süryo nabho näbhir atho diçaù çrutiù
dyauù kaà surendräs tava bähavo 'rëaväù
kukñir marut präëa-balaà prakalpitam

romäëi våkñauñadhayaù çiroruhä

meghäù parasyästhi-nakhäni te 'drayaù
nimeñaëaà rätry-ahané prajäpatir
meòhras tu våñöis tava véryam iñyate

Fire is said to be Your face, the earth Your feet, the sun Your eye, and the sky Your navel. The
directions are Your sense of hearing, the chief demigods Your arms, and the oceans Your
abdomen. Heaven is thought to be Your head, and the wind Your vital air and physical
strength. The trees and plants are the hairs on Your body, the clouds the hair on Your head,
and the mountains the bones and nails of You, the Supreme. The passage of day and night is
the blinking of Your eyes, the progenitor of mankind Your genitals, and the rain Your semen.

SB 10.40.15
tvayy avyayätman puruñe prakalpitä
lokäù sa-pälä bahu-jéva-saìkuläù
yathä jale saïjihate jalaukaso
'py udumbare vä maçakä mano-maye

All the worlds, with their presiding demigods and teeming populations, originate in You, the
inexhaustible Supreme Personality of Godhead. These worlds travel within You, the basis of
the mind and senses, just as aquatics swim in the sea or tiny insects burrow within an
udumbara fruit.
 SB 10.40.16
yäni yänéha rüpäëi
kréòanärthaà bibharñi hi
tair ämåñöa-çuco lokä
mudä gäyanti te yaçaù

To enjoy Your pastimes You manifest Yourself in various forms in this material world, and
these incarnations cleanse away all the unhappiness of those who joyfully chant Your glories.

SB 10.40.17-18
namaù käraëa-matsyäya
pralayäbdhi-caräya ca
hayaçérñëe namas tubhyaà
madhu-kaiöabha-måtyave

aküpäräya båhate
namo mandara-dhäriëe
kñity-uddhära-vihäräya
namaù çükara-mürtaye

I offer my obeisances to You, the cause of the creation, Lord Matsya, who swam about in the
ocean of dissolution, to Lord Hayagréva, the killer of Madhu and Kaiöabha, to the immense
tortoise [Lord Kürma], who supported Mandara Mountain, and to the boar incarnation [Lord
Varäha], who enjoyed lifting the earth.

SB 10.40.19
namas te 'dbhuta-siàhäya
sädhu-loka-bhayäpaha
vämanäya namas tubhyaà
kränta-tribhuvanäya ca

Obeisances to You, the amazing lion [Lord Nåsiàha], who remove Your saintly devotees' fear,
and to the dwarf Vämana, who stepped over the three worlds.

SB 10.40.20
namo bhåguëäà pataye
dåpta-kñatra-vana-cchide
namas te raghu-varyäya
 rävaëänta-karäya ca

Obeisances to You, Lord of the Bhågus, who cut down the forest of the conceited royal order,
and to Lord Räma, the best of the Raghu dynasty, who put an end to the demon Rävaëa.

SB 10.40.21
namas te väsudeväya
namaù saìkarñaëäya ca
pradyumnäyaniruddhäya
sätvatäà pataye namaù

Obeisances to You, Lord of the Sätvatas, and to Your forms of Väsudeva, Saìkarñaëa,
Pradyumna and Aniruddha.

SB 10.40.22
namo buddhäya çuddhäya
daitya-dänava-mohine
mleccha-präya-kñatra-hantre
namas te kalki-rüpiëe

Obeisances to Your form as the faultless Lord Buddha, who will bewilder the Daityas and
Dänavas, and to Lord Kalki, the annihilator of the meat-eaters posing as kings.

SB 10.40.23
bhagavan jéva-loko 'yaà
mohitas tava mäyayä
ahaà mamety asad-gräho
bhrämyate karma-vartmasu

O Supreme Lord, the living entities in this world are bewildered by Your illusory energy.
Becoming involved in the false concepts of "I" and "my," they are forced to wander along the
paths of fruitive work.

SB 10.40.24
ahaà cätmätmajägära-
därärtha-svajanädiñu
bhramämi svapna-kalpeñu
 müòhaù satya-dhiyä vibho

I too am deluded in this way, O almighty Lord, foolishly thinking my body, children, home,
wife, money and followers to be real, though they are actually as unreal as a dream.

SB 10.40.25
anityänätma-duùkheñu
viparyaya-matir hy aham
dvandvärämas tamo-viñöo
na jäne tvätmanaù priyam

Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for
sources of happiness, I have tried to take pleasure in material dualities. Covered in this way
by ignorance, I could not recognize You as the real object of my love.

SB 10.40.26
yathäbudho jalaà hitvä
praticchannaà tad-udbhavaiù
abhyeti måga-tåñëäà vai
tadvat tvähaà paräì-mukhaù

Just as a fool overlooks a body of water covered by the vegetation growing in it and chases a
mirage, so I have turned away from You.

SB 10.40.27
notsahe 'haà kåpaëa-dhéù
käma-karma-hataà manaù
roddhuà pramäthibhiç cäkñair
hriyamäëam itas tataù

My intelligence is so crippled that I cannot find the strength to curb my mind, which is
disturbed by material desires and activities and constantly dragged here and there by my
obstinate senses.

SB 10.40.28
so 'haà taväìghry-upagato 'smy asatäà duräpaà
tac cäpy ahaà bhavad-anugraha éça manye
puàso bhaved yarhi saàsaraëäpavargas
tvayy abja-näbha sad-upäsanayä matiù syät
Being thus fallen, I am approaching Your feet for shelter, O Lord, because although the
impure can never attain Your feet, I think it is nevertheless possible by Your mercy. Only
when one's material life has ceased, O lotus-naveled Lord, can one develop consciousness of
You by serving Your pure devotees.

SB 10.40.29
namo vijïäna-mäträya
sarva-pratyaya-hetave
puruñeça-pradhänäya
brahmaëe 'nanta-çaktaye

Obeisances to the Supreme Absolute Truth, the possessor of unlimited energies. He is the
embodiment of pure, transcendental knowledge, the source of all kinds of awareness, and the
predominator of the forces of nature that rule over the living being.

SB 10.40.30
namas te väsudeväya
sarva-bhüta-kñayäya ca
håñékeça namas tubhyaà
prapannaà pähi mäà prabho

O son of Vasudeva, obeisances to You, within whom all living beings reside. O Lord of the
mind and senses, again I offer You my obeisances. O master, please protect me, who am
surrendered unto You.
 Bhramara gita
SB 10.47.12 to 21
gopy uväca
madhupa kitava-bandho mä spåçaìghrià sapatnyäù
kuca-vilulita-mälä-kuìkuma-çmaçrubhir naù
vahatu madhu-patis tan-mäninénäà prasädaà
yadu-sadasi viòambyaà yasya dütas tvam édåk

The gopé said: O honeybee, O friend of a cheater, don't touch My feet with your whiskers,
which are smeared with the kuìkuma that rubbed onto Kåñëa's garland when it was crushed
by the breasts of a rival lover! Let Kåñëa satisfy the women of Mathurä. One who sends a
messenger like you will certainly be ridiculed in the Yadus' assembly.

SB 10.47.13
sakåd adhara-sudhäà sväà mohinéà päyayitvä
sumanasa iva sadyas tatyaje 'smän bhavädåk
paricarati kathaà tat-päda-padmaà nu padmä
hy api bata håta-cetä hy uttamaù-çloka-jalpaiù

After making us drink the enchanting nectar of His lips only once, Kåñëa suddenly
abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess
Padmä willingly serves His lotus feet? Alas! The answer must certainly be that her mind has
been stolen away by His deceitful words.

SB 10.47.14
kim iha bahu ñaò-aìghre gäyasi tvaà yadünäm
adhipatim agåhäëäm agrato naù puräëam
vijaya-sakha-sakhénäà géyatäà tat-prasaìgaù
kñapita-kuca-rujas te kalpayantéñöam iñöäù

O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless
people? These topics are old news to us. Better you sing about that friend of Arjuna in front
of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies
will surely give you the charity you are begging.

SB 10.47.15
divi bhuvi ca rasäyäà käù striyas tad-duräpäù
kapaöa-rucira-häsa-bhrü-vijåmbhasya yäù syuù
 caraëa-raja upäste yasya bhütir vayaà kä
api ca kåpaëa-pakñe hy uttamaù-çloka-çabdaù

In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He
simply arches His eyebrows and smiles with deceptive charm, and they all become His. The
supreme goddess herself worships the dust of His feet, so what is our position in comparison?
But at least those who are wretched can chant His name, Uttamaùçloka.

SB 10.47.16
visåja çirasi pädaà vedmy ahaà cätu-kärair
anunaya-viduñas te 'bhyetya dautyair mukundät
sva-kåta iha viñåñöäpatya-paty-anya-lokä
vyasåjad akåta-cetäù kià nu sandheyam asmin

Keep your head off My feet! I know what you're doing. You expertly learned diplomacy from
Mukunda, and now you come as His messenger with flattering words. But He abandoned
those who for His sake alone gave up their children, husbands and all other relations. He's
simply ungrateful. Why should I make up with Him now?

SB 10.47.17
mågayur iva kapéndraà vivyadhe lubdha-dharmä
striyam akåta virüpäà stré-jitaù käma-yänäm
balim api balim attväveñöayad dhväìkña-vad yas
tad alam asita-sakhyair dustyajas tat-kathärthaù

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was
conquered by a woman, He disfigured another woman who came to Him with lusty desires.
And even after consuming the gifts of Bali Mahäräja, He bound him up with ropes as if he
were a crow. So let us give up all friendship with this dark-complexioned boy, even if we
can't give up talking about Him.

SB 10.47.18
yad-anucarita-lélä-karëa-péyüña-vipruö-
sakåd-adana-vidhüta-dvandva-dharmä vinañöäù
sapadi gåha-kuöumbaà dénam utsåjya dénä
bahava iha vihaìgä bhikñu-caryäà caranti

To hear about the pastimes that Kåñëa regularly performs is nectar for the ears. For those who
relish just a single drop of that nectar, even once, their dedication to material duality is
 ruined. Many such persons have suddenly given up their wretched homes and families and,
themselves becoming wretched, traveled here to Våndävana to wander about like birds,
begging for their living.

SB 10.47.19
vayam åtam iva jihma-vyähåtaà çraddadhänäù
kulika-rutam iväjïäù kåñëa-vadhvo hariëyaù
dadåçur asakåd etat tan-nakha-sparça-tévra
smara-ruja upamantrin bhaëyatäm anya-värtä

Faithfully taking His deceitful words as true, we became just like the black deer's foolish
wives, who trust the cruel hunter's song. Thus we repeatedly felt the sharp pain of lust caused
by the touch of His nails. O messenger, please talk about something besides Kåñëa.

SB 10.47.20
priya-sakha punar ägäù preyasä preñitaù kià
varaya kim anurundhe mänanéyo 'si me 'ìga
nayasi katham ihäsmän dustyaja-dvandva-pärçvaà
satatam urasi saumya çrér vadhüù säkam äste

O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so
please choose whatever boon you wish. But why have you come back here to take us to Him,
whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess
Çré, and she is always with Him, staying upon His chest.

SB 10.47.21
api bata madhu-puryäm ärya-putro 'dhunäste
smarati sa pitå-gehän saumya bandhüàç ca gopän
kvacid api sa kathä naù kiìkaréëäà gåëéte
bhujam aguru-sugandhaà mürdhny adhäsyat kadä nu

O Uddhava! It is indeed regrettable that Kåñëa resides in Mathurä. Does He remember His
father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk
about us, His maidservants? When will He lay on our heads His aguru-scented hand?
 Mahishi gita
SB 10.90.15 to 24
mahiñya ücuù
kurari vilapasi tvaà véta-nidrä na çeñe
svapiti jagati rätryäm éçvaro gupta-bodhaù
vayam iva sakhi kaccid gäòha-nirviddha-cetä
nalina-nayana-häsodära-lélekñitena

The queens said: O kuraré bird, you are lamenting. Now it is night, and somewhere in this
world the Supreme Lord is asleep in a hidden place. But you are wide awake, O friend, unable
to fall asleep. Is it that, like us, you have had your heart pierced to the core by the lotus-eyed
Lord's munificent, playful smiling glances?

SB 10.90.16
netre nimélayasi naktam adåñöa-bandhus
tvaà roravéñi karuëaà bata cakraväki
däsyaà gata vayam iväcyuta-päda-juñöäà
kià vä srajaà spåhayase kavareëa voòhum

Poor cakraväké, even after closing your eyes, you continue to cry pitifully through the night
for your unseen mate. Or is it that, like us, you have become the servant of Acyuta and
hanker to wear in your braided hair the garland He has blessed with the touch of His feet?

SB 10.90.17
bho bhoù sadä niñöanase udanvann
alabdha-nidro 'dhigata-prajägaraù
kim vä mukundäpahåtätma-läïchanaù
präptäà daçäà tvaà ca gato duratyayäm

Dear ocean, you are always roaring, not sleeping at night. Are you suffering insomnia? Or is it
that, as with us, Mukunda has taken your insignias and you are hopeless of retrieving them?

SB 10.90.18
tvaà yakñmaëä balavatäsi gåhéta indo
kñéëas tamo na nija-dédhitibhiù kñiëoñi
kaccin mukunda-gaditäni yathä vayaà tvaà
vismåtya bhoù sthagita-gér upalakñyase naù
My dear moon, having contracted a severe case of tuberculosis, you have become so
emaciated that you fail to dispel the darkness with your rays. Or is it that you appear
dumbstruck because, like us, you cannot remember the encouraging promises Mukunda once
made to you?

SB 10.90.19
kià nv äcaritam asmäbhir
malayänila te 'priyam
govindäpäìga-nirbhinne
hådérayasi naù smaram

O Malayan breeze, what have we done to displease you, so that you stir up lust in our hearts,
which have already been shattered by Govinda's sidelong glances?

SB 10.90.20
megha çrémaàs tvam asi dayito yädavendrasya nünaà
çrévatsäìkaà vayam iva bhavän dhyäyati prema-baddhaù
aty-utkaëöhaù çavala-hådayo 'smad-vidho bäñpa-dhäräù
småtvä småtvä visåjasi muhur duùkha-das tat-prasaìgaù

O revered cloud, you are indeed very dear to the chief of the Yädavas, who bears the mark of
Çrévatsa. Like us, you are bound to Him by love and are meditating upon Him. Your heart is
distraught with great eagerness, as our hearts are, and as you remember Him again and again
you shed a torrent of tears. Association with Kåñëa brings such misery!

SB 10.90.21
priya-räva-padäni bhäñase
måta-saïjévikayänayä girä
karaväëi kim adya te priyaà
vada me valgita-kaëöha kokila

O sweet-throated cuckoo, in a voice that could revive the dead you are vibrating the same
sounds we once heard from our beloved, the most pleasing of speakers. Please tell me what I
can do today to please you.

SB 10.90.22
na calasi na vadasy udära-buddhe
kñiti-dhara cintayase mahäntam artham
api bata vasudeva-nandanäìghrià
 vayam iva kämayase stanair vidhartum

O magnanimous mountain, you neither move nor speak. You must be pondering some matter
of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva's
darling son?

SB 10.90.23
çuñyad-dhradäù karaçitä bata sindhu-patnyaù
sampraty apästa-kamala-çriya iñöa-bhartuù
yadvad vayaà madhu-pateù praëayävalokam
apräpya muñöa-hådayäù puru-karçitäù sma

O rivers, wives of the ocean, your pools have now dried up. Alas, you have shriveled to
nothing, and your wealth of lotuses has vanished. Are you, then, like us, who are withering
away because of not receiving the affectionate glance of our dear husband, the Lord of
Madhu, who has cheated our hearts?

SB 10.90.24
haàsa svägatam äsyatäà piba payo brühy aìga çaureù kathäà
dütaà tväà nu vidäma kaccid ajitaù svasty ästa uktaà purä
kià vä naç cala-sauhådaù smarati taà kasmäd bhajämo vayaà
kñaudräläpaya käma-daà çriyam åte saivaika-niñöhä striyäm

Welcome, swan. Please sit here and drink some milk. Give us some news of the descendant of
Çüra, dear one. We know you are His messenger. Is that invincible Lord doing well, and does
that unreliable friend of ours still remember the words He spoke to us long ago? Why should
we go and worship Him? O servant of a petty master, go tell Him who fulfills our desires to
come here without the goddess of fortune. Is she the only woman exclusively devoted to
Him?
 Bhikshu gita
SB 11.23.42 to 57
dvija uväca
näyaà jano me sukha-duùkha-hetur
na devatätmä graha-karma-käläù
manaù paraà käraëam ämananti
saàsära-cakraà parivartayed yat

The brähmaëa said: These people are not the cause of my happiness and distress. Neither are
the demigods, my own body, the planets, my past work, or time. Rather, it is the mind alone
that causes happiness and distress and perpetuates the rotation of material life.

SB 11.23.43
mano guëän vai såjate baléyas
tataç ca karmäëi vilakñaëäni
çukläni kåñëäny atha lohitäni
tebhyaù sa-varëäù såtayo bhavanti

The powerful mind actuates the functions of the material modes, from which evolve the
different kinds of material activities in the modes of goodness, ignorance and passion. From
the activities in each of these modes develop the corresponding statuses of life.

SB 11.23.44
anéha ätmä manasä saméhatä
hiraë-mayo mat-sakha udvicañöe
manaù sva-liìgaà parigåhya kämän
juñan nibaddho guëa-saìgato 'sau

Although present along with the struggling mind within the material body, the Supersoul is
not endeavoring, because He is already endowed with transcendental enlightenment. Acting
as my friend, He simply witnesses from His transcendental position. I, the infinitesimal spirit
soul, on the other hand, have embraced this mind, which is the mirror reflecting the image of
the material world. Thus I have become engaged in enjoying objects of desire and am
entangled due to contact with the modes of nature.

SB 11.23.45
dänaà sva-dharmo niyamo yamaç ca
çrutaà ca karmäëi ca sad-vratäni
sarve mano-nigraha-lakñaëäntäù
 paro hi yogo manasaù samädhiù

Charity, prescribed duties, observance of major and minor regulative principles, hearing from
scripture, pious works and purifying vows all have as their final aim the subduing of the
mind. Indeed, concentration of the mind on the Supreme is the highest yoga.

SB 11.23.46
samähitaà yasya manaù praçäntaà
dänädibhiù kià vada tasya kåtyam
asaàyataà yasya mano vinaçyad
dänädibhiç ced aparaà kim ebhiù

If one's mind is perfectly fixed and pacified, then tell me what need does one have to perform
ritualistic charity and other pious rituals? And if one's mind remains uncontrolled, lost in
ignorance, then of what use are these engagements for him?

SB 11.23.47
mano-vaçe 'nye hy abhavan sma devä
manaç ca nänyasya vaçaà sameti
bhéñmo hi devaù sahasaù sahéyän
yuïjyäd vaçe taà sa hi deva-devaù

All the senses have been under the control of the mind since time immemorial, and the mind
himself never comes under the sway of any other. He is stronger than the strongest, and his
godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes
the master of all the senses.

SB 11.23.48
tam durjayaà çatrum asahya-vegam
arun-tudaà tan na vijitya kecit
kurvanty asad-vigraham atra martyair
miträëy udäséna-ripün vimüòhäù

Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and who
torments the heart, many people are completely bewildered and create useless quarrel with
others. Thus they conclude that other people are either their friends, their enemies or parties
indifferent to them.

SB 11.23.49
 dehaà mano-mätram imaà gåhétvä
mamäham ity andha-dhiyo manuñyäù
eño 'ham anyo 'yam iti bhrameëa
duranta-päre tamasi bhramanti

Persons who identify with this body, which is simply the product of the material mind, are
blinded in their intelligence, thinking in terms of "I" and "mine." Because of their illusion of
"this is I, but that is someone else," they wander in endless darkness.

SB 11.23.50
janas tu hetuù sukha-duùkhayoç cet
kim ätmanaç cätra hi bhaumayos tat
jihväà kvacit sandaçati sva-dadbhis
tad-vedanäyäà katamäya kupyet

If you say that these people are the cause of my happiness and distress, then where is the
place of the soul in such a conception? This happiness and distress pertain not to the soul but
to the interactions of material bodies. If someone bites his tongue with his own teeth, at
whom can he become angry in his suffering?

SB 11.23.51
duùkhasya hetur yadi devatäs tu
kim ätmanas tatra vikärayos tat
yad aìgam aìgena nihanyate kvacit
krudhyeta kasmai puruñaù sva-dehe

If you say that the demigods who rule the bodily senses cause suffering, still, how can such
suffering apply to the spirit soul? This acting and being acted upon are merely interactions of
the changeable senses and their presiding deities. When one limb of the body attacks another,
with whom can the person in that body be angry?

SB 11.23.52
ätmä yadi syät sukha-duùkha-hetuù
kim anyatas tatra nija-svabhävaù
na hy ätmano 'nyad yadi tan måñä syät
krudhyeta kasmän na sukhaà na duùkham

If the soul himself were the cause of happiness and distress, then we could not blame others,
since happiness and distress would be simply the nature of the soul. According to this theory,
nothing except the soul actually exists, and if we were to perceive something besides the soul,
that would be illusion. Therefore, since happiness and distress do not actually exist in this
concept, why become angry at oneself or others?

SB 11.23.53
grahä nimittaà sukha-duùkhayoç cet
kim ätmano 'jasya janasya te vai
grahair grahasyaiva vadanti péòäà
krudhyeta kasmai puruñas tato 'nyaù

And if we examine the hypothesis that the planets are the immediate cause of suffering and
happiness, then also where is the relationship with the soul, who is eternal? After all, the
effect of the planets applies only to things that have taken birth. Expert astrologers have
moreover explained how the planets are only causing pain to each other. Therefore, since the
living entity is distinct from these planets and from the material body, against whom should
he vent his anger?

SB 11.23.54
karmästu hetuù sukha-duùkhayoç cet
kim ätmanas tad dhi jaòäjaòatve
dehas tv acit puruño 'yaà suparëaù
krudhyeta kasmai na hi karma mülam

If we assume that fruitive work is the cause of happiness and distress, we still are not dealing
with the soul. The idea of material work arises when there is a spiritual actor who is
conscious and a material body that undergoes the transformation of happiness and distress as
a reaction to such work. Since the body has no life, it cannot be the actual recipient of
happiness and distress, nor can the soul, who is ultimately completely spiritual and aloof
from the material body. Since karma thus has no ultimate basis in either the body or the soul,
at whom can one become angry?

SB 11.23.55
kälas tu hetuù sukha-duùkhayoç cet
kim ätmanas tatra tad-ätmako 'sau
nägner hi täpo na himasya tat syät
krudhyeta kasmai na parasya dvandvam

If we accept time as the cause of happiness and distress, that experience still cannot apply to
the spirit soul, since time is a manifestation of the Lord's spiritual potency and the living
entities are also expansions of the Lord's spiritual potency manifesting through time.
Certainly a fire does not burn its own flames or sparks, nor does the cold harm its own
snowflakes or hail. In fact, the spirit soul is transcendental and beyond the experience of
material happiness and distress. At whom, therefore, should one become angry?

SB 11.23.56
na kenacit kväpi kathaïcanäsya
dvandvoparägaù parataù parasya
yathähamaù saàsåti-rüpiëaù syäd
evaà prabuddho na bibheti bhütaiù

The false ego gives shape to illusory material existence and thus experiences material
happiness and distress. The spirit soul, however, is transcendental to material nature; he can
never actually be affected by material happiness and distress in any place, under any
circumstance or by the agency of any person. A person who understands this has nothing
whatsoever to fear from the material creation.

SB 11.23.57
etäà sa ästhäya parätma-niñöhäm
adhyäsitäà pürvatamair maharñibhiù
ahaà tariñyämi duranta-päraà
tamo mukundäìghri-niñevayaiva

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service
of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in firm
devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.
 Aila gita
SB 11.26.7 to SB 11.26.24

aila uväca
aho me moha-vistäraù
käma-kaçmala-cetasaù
devyä gåhéta-kaëöhasya
näyuù-khaëòä ime småtäù

King Aila said: Alas, just see the extent of my delusion! This goddess was embracing me and
held my neck in her grip. My heart was so polluted by lust that I had no idea how my life was
passing.

SB 11.26.8
nähaà vedäbhinirmuktaù
süryo väbhyudito 'muyä
müñito varña-pügänäà
batähäni gatäny uta

That lady cheated me so much that I did not even see the rising or setting of the sun. Alas, for
so many years I passed my days in vain!

SB 11.26.9
aho me ätma-sammoho
yenätmä yoñitäà kåtaù
kréòä-mågaç cakravarté
naradeva-çikhämaëiù

Alas, although I am supposed to be a mighty emperor, the crown jewel of all kings on this
earth, just see how my bewilderment has rendered me a toy animal in the hands of women!

SB 11.26.10
sa-paricchadam ätmänaà
hitvä tåëam iveçvaram
yäntéà striyaà cänvagamaà
nagna unmatta-vad rudan
Although I was a powerful lord with great opulence, that woman gave me up as if I were no
more than an insignificant blade of grass. And still, naked and without shame, I followed her,
crying out to her like a madman.

SB 11.26.11
kutas tasyänubhävaù syät
teja éçatvam eva vä
yo 'nvagacchaà striyaà yäntéà
khara-vat päda-täòitaù

Where are my so-called great influence, power and sovereignty? Just like an ass being kicked
in the face by his she-ass, I ran after that woman, who had already given me up.

SB 11.26.12
kià vidyayä kià tapasä
kià tyägena çrutena vä
kià viviktena maunena
strébhir yasya mano håtam

What is the use of a big education or the practice of austerities and renunciation, and what is
the use of studying religious scriptures, of living in solitude and silence, if, after all that, one's
mind is stolen by a woman?

SB 11.26.13
svärthasyäkovidaà dhiì mäà
mürkhaà paëòita-mäninam
yo 'ham éçvaratäà präpya
strébhir go-khara-vaj jitaù

To hell with me! I am such a fool that I didn't even know what was good for me, although I
arrogantly thought I was highly intelligent. Although I achieved the exalted position of a lord,
I allowed myself to be conquered by women as if I were a bullock or a jackass.

SB 11.26.14
sevato varña-pügän me
urvaçyä adharäsavam
na tåpyaty ätma-bhüù kämo
vahnir ähutibhir yathä
Even after I had served the so-called nectar of the lips of Urvaçé for many years, my lusty
desires kept rising again and again within my heart and were never satisfied, just like a fire
that can never be extinguished by the oblations of ghee poured into its flames.

SB 11.26.15
puàçcalyäpahåtaà cittaà
ko nv anyo mocituà prabhuù
ätmärämeçvaram åte
bhagavantam adhokñajam

Who but the Supreme Personality of Godhead, who lies beyond material perception and is
the Lord of self-satisfied sages, can possibly save my consciousness, which has been stolen by
a prostitute?

SB 11.26.16
bodhitasyäpi devyä me
sükta-väkyena durmateù
mano-gato mahä-moho
näpayäty ajitätmanaù

Because I allowed my intelligence to become dull and because I failed to control my senses,
the great confusion in my mind did not go away, even though Urvaçé herself gave me wise
counsel with well-spoken words.

SB 11.26.17
kim etayä no 'pakåtaà
rajjvä vä sarpa-cetasaù
drañöuù svarüpäviduño
yo 'haà yad ajitendriyaù

How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I
did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a
snake.

SB 11.26.18
kväyaà malémasaù käyo
daurgandhyädy-ätmako 'çuciù
kva guëäù saumanasyädyä
 hy adhyäso 'vidyayä kåtaù

What is this polluted body anyway—so filthy and full of bad odors? I was attracted by the
fragrance and beauty of a woman's body, but what are those so-called attractive features?
They are simply a false covering created by illusion.

SB 11.26.19-20
pitroù kià svaà nu bhäryäyäù
svämino 'gneù çva-gådhrayoù
kim ätmanaù kià suhådäm
iti yo nävaséyate

tasmin kalevare 'medhye

tuccha-niñöhe viñajjate
aho su-bhadraà su-nasaà
su-smitaà ca mukhaà striyaù

One can never decide whose property the body actually is. Does it belong to one's parents,
who have given birth to it, to one's wife, who gives it pleasure, or to one's employer, who
orders the body around? Is it the property of the funeral fire or of the dogs and jackals who
may ultimately devour it? Is it the property of the indwelling soul, who partakes in its
happiness and distress, or does the body belong to intimate friends who encourage and help
it? Although a man never definitely ascertains the proprietor of the body, he becomes most
attached to it. The material body is a polluted material form heading toward a lowly
destination, yet when a man stares at the face of a woman he thinks, "What a good-looking
lady! What a charming nose she's got, and see her beautiful smile!"

SB 11.26.21
tvaì-mäàsa-rudhira-snäyu-
medo-majjästhi-saàhatau
vië-mütra-püye ramatäà
kåméëäà kiyad antaram

What difference is there between ordinary worms and persons who try to enjoy this material
body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus?
 SB 11.26.22
athäpi nopasajjeta
stréñu straiëeñu cärtha-vit
viñayendriya-saàyogän
manaù kñubhyati nänyathä

Yet even one who theoretically understands the actual nature of the body should never
associate with women or with men attached to women. After all, the contact of the senses
with their objects inevitably agitates the mind.

SB 11.26.23
adåñöäd açrutäd bhävän
na bhäva upajäyate
asamprayuïjataù präëän
çämyati stimitaà manaù

Because the mind is not disturbed by that which is neither seen nor heard, the mind of a
person who restricts the material senses will automatically be checked in its material
activities and become pacified.

SB 11.26.24
tasmät saìgo na kartavyaù
stréñu straiëeñu cendriyaiù
viduñäà cäpy avisrabdhaù
ñaò-vargaù kim u mädåçäm

Therefore one should never let his senses associate freely with women or with men attached
to women. Even those who are highly learned cannot trust the six enemies of the mind; what
to speak, then, of foolish persons like me.