rule


  

 

Canto 2

Govindam Âdi Purusham

 

 

Chapter 7: Brief Description of the Past and Coming Avatâras

(1) The Creator said: 'When the Lord as the Unlimited One within the universe for His pastimes assumed the form of the sum total of all sacrifices [as the boar avatâra Varâha], He was determined to lift the earth out of the great [Garbhodaka] ocean. In the ocean the first demon [called Hiranyâksha, the 'demon of the gold'] appeared who by Him was defeated with His tusk, like a thunderbolt piercing a pack of clouds.

(2)
From Âkûti ['good intention'] the wife of the Prajâpati Ruci, Suyajña ['appropriate sacrifice'] was born who with his wife Dakshinâ ['the reward'] gave birth to the godly headed by Suyama ['proper regulation']. With them He greatly diminished the distress in the three worlds and for that reason the father of mankind Svâyambhuva Manu renamed Him Hari [the Lord].

(3)
Next He took birth in the house of the twice-born Kardama ['the shadow of the Creator'] from the womb of Devahûti ['the invocation of the Gods'] together with nine sisters. As Lord Kapila ['the analytic one'] He spoke to His mother about spiritual realization because of which she in that life was freed from the material modes that cover the soul and achieved liberation.
 
(4)
Satisfied about the surrender of the sage Atri who prayed for offspring, the  Supreme Lord said to him: 'I will give Myself to you!' and for that reason He received the name of Datta [Dattâtreya, 'the given one']. The dust of His lotus feet purified the body of mysticism and brought the wealth of the spiritual and material worlds of Yadu [the founder of the dynasty], Haihaya [a descendant] and others.

(5)
Because I formerly lived austere in penance for the sake of the creation of the different worlds, the Lord appeared as the four Sanas ['of old', the four celibate sons of Brahmâ called Sanat-kumâra, Sanaka, Sanandana and Sanâtana]. In the epoch before, the spiritual truth was devastated in the inundation of the world, but with them a clear vision of the soul became available to all sages.

(6)
From Mûrti ['the idol'], the wife of Dharma ['righteousness'] and the daughter of Daksha ['the able one', a Prajâpati], He took  birth in the form of Nara-Nârâyana ['man, the progress of man']. The Supreme Lord thus [descending] never allowed, by the strength of [the beauties originating from] His personal penances, that His vows would break because of the celestial beauties that came to Him from Cupid [the god of love]. (7) Lust can be defeated by great stalwarts [like Lord S'iva] with a strict look of resentment, but they cannot overcome their own tolerance. With [the two of] Him present within, lust is too afraid to enter though. How can with Him in one's mind lust ever demand attention?

(8)
Incited by the sharp words of a co-wife who uttered them even in the presence of the king [Uttânapâda, 'the polar star'], his son Dhruva ['the immovable'], only a boy at the time, took to severe penances in a great forest. The Lord [in this context called Pris'nigarbha, the variegated being] pleased with his prayers confirmed the goal of his realization [Dhruva-loka, the pivot of the stars] for which the great sages and denizens of heaven have prayed ever since, in being directed up and downward.

(9)
When the twice-born ones cursed King Vena ['the anxious one'] who strayed from the path of religion, it burned him like a thunderbolt with him going to hell with all his great deeds and opulence. The Lord being prayed for delivered him coming to earth as his son [named Prithu, 'the great one, worldwide'] and achieved that way also that the earth could be exploited to yield all kinds of crops.

(10)
As the son of King Nâbhi ['the pivot'] He was born as Rishabha ['the best one'] from Sudevî. Equipoised in the matter of yoga, He, though appearing foolish, performed at the highest level of achievement of the sages. At that level one in acceptance of the spiritual essence - of one's true independence - has subdued the activities of the senses and is perfectly liberated from material influences.
 
(11)
The Supreme Lord, the soul of all the gods, the Personality of Sacrifice who is worshiped in all sacrifices, appeared in a sacrifice of mine with a horselike head and a golden hue [and is thus called Hayagrîva]. From His breathing through His nostrils the sounds of the Vedic hymns can be heard.


(12)
He who became the Manu [called Satyavrata, 'the truth-abiding one'] at the end of the epoch saw Lord Matsya ['the fish'] who as the stay of the earth offered shelter to all living beings [in the form of a boat during the deluge]. The Vedas that because of the great fear for the waters came forth from my mouth then were taken up by Him who sported there.

(13)
When in the ocean of milk [or knowledge] the leaders of the immortals and their opponents where churning the mountain [called Mandara, the 'big one'] for gaining the nectar, the primeval Lord half asleep as a tortoise [called Kurma] supported him, so that it scratched and itched on His back.

(14)
As Nrisimha ['the lion'] He appeared as the one who took away the fear of the God-conscious ones with the movements of His eyebrows and the terrifying teeth of His mouth, while He on His lap without delay with His nails pierced the fallen king of the demons [Hiranyakas'ipu] who had challenged Him with a club in his hands.

(15)
The leader of the elephants [Gajendra] who within the river was seized by his leg by an exceptionally strong crocodile, holding a lotus in great distress addressed [Him] as follows: 'You are the Original Personality and Lord of the Universe. From You being as famous as a place of pilgrimage all good ensues by just hearing Your name, the name so worthy to be sung.' (16) The Lord who heard him in his distress, as the Unlimited Powerful One seated on the king of the birds [Garuda], cut the beak of the crocodile in two with His cakra weapon and in His causeless mercy freed him by pulling him up by his trunk.

(17)
Despite His transcendence, He [as Lord Vâmana] surpassed the qualities of the sons of Aditi by covering all the worlds in this universe. For that reason He was called the Lord of Sacrifice. Begging He had pretended that He needed only three steps of land but seized that way all the lands [of Bali Mahârâja] without ever offending the authorities under whose wings one may never lose one's property. (18) Oh Nârada, by virtue of the strength of the water that washed from the feet of the Lord, he [Bali Mahârâja], who kept it on his head and who had the supremacy over the kingdom of the godly souls, never, not even when it went at the cost of himself, tried for anything else but to keep his promise because he had decided to be dedicated to the Lord.

(19)
The Supreme Lord satisfied about the goodness you developed through your transcendental love oh Nârada, very nicely [in the form of the transcendental swan, the Hamsâvatâra] explained to you in all detail the light of the knowledge of yoga and the science of relating to the soul that all, who have surrendered to Vâsudeva, so perfectly know to appreciate.

(20)
Undeterred in all circumstances ruling the ten directions by the strength of His cakra order [His disc weapon, or order of time], He  subdues the three systems [see loka] incarnating in the different ages of Manu [manvantaras] as a Manu or founding father, a descendant of  the Manu dynasty. Thus ruling over the miscreants and their kings, He establishes His fame up to the highest world of truth [Satyaloka].

(21) As fame personified the Supreme Lord carrying the name of Dhanvantari descended in this universe in order to direct the knowledge that is necessary to obtain a long life. This He accomplished by obtaining a share of the nectar of the [Kurma churning] sacrifice that swiftly cures the diseases of all living beings. 



(22) For the purpose of diminishing the increasing dominance of the ruling class the great soul [Lord Paras'urâma], the Ultimate Spiritual Truth in person, removed all the thorns from the world who strayed from the path and opted for a hellish life. He awfully powerful for that purpose wielded His transcendental hatchet twenty-one times.

(23) Because of His causeless all-embracing mercy unto us, the Lord of All Potencies descended [as Lord Râma] in the dynasty of Ikshvâku [the dynasty of the solar order]. Together with His wife [Sîtâ] and brother [Lakshmana] He upon the command of His father [Das'aratha] took to the forest under the opposition of the ten-headed one [the demoniac ruler Râvana] who caused great distress. (24) The moment He in His anger about His aggrieved intimate friend [the kidnapped Sîtâ], from a distance meditated the city of the enemy [on the island of Lankâ] with red-hot eyes like Hara did in his desire to burn down [the heavenly kingdom with his fiery looks], the Indian ocean, seeing her aquatics [sharks, sea snakes and such thus] burnt, out of fear then quickly gave way. (25) When the trunk of the elephant carrying Indra broke on the chest of Râvana, light radiated in all directions. Râvana overtaken by joy proudly paraded between the armies, but in no time the laughter and life breath of the one who had kidnapped Sîtâ was put to an end by the twanging bow [of Râma].

(26)
When the entire world was miserable because of the burden of soldiers of the disbelievers, He [Krishna] together with His plenary expansion [Balarâma], His beauty and His black hair, He whose glorious path of activities is so hard to recognize for the people in general, appeared for the sake of the decimation of the atheists. (27) Who else but Him could, as a child, kill a living being that assumed the form of a giant demoness [Pûtanâ] or being only three months old with His leg turn over a cart as also uproot two high rising Arjuna trees? (28) At Vrindâvana [where Krishna grew up] He with His merciful glance brought back to life the cowherd boys and their animals who drank from the poisoned water [of the Yamunâ]. In order to purify [the water] from the excess of the highly potent poison He in the river took pleasure in severely punishing the snake that was lurking there with its venomous tongue. (29) He with His superhuman deeds that very night together with Balarâma saved all the inhabitants of Vraja [the cowherd village] who free from worries were asleep, from being burned by the fire ablaze in the dry forest. He thus proved to them who were sure to see the last of their days, His unfathomable prowess by simply having them close their eyes [and thus delivered them the same way He later on would free the gopas from another forest fire]. (30) Whatever rope His [foster] mother [Yas'odâ] tried to bind her son with, time and again proved to be too short. And that what she saw when He opened His mouth to the doubting cowherd woman [who looked for dirt He would have eaten] were all the worlds, which was something that convinced her another way. (31) Nanda Mahârâja His [foster] father whom He also saved - from the fear for Varuna [the demigod of the waters] - and the cowherd men who were held captive in the caves by the son of Maya [a demon] as also the ones [living in Vrindâvana] who because of their hard labor worked during the day and slept during the night, He all awarded the highest world of the spiritual sky [Brahmaloka or Vaikunthha]. (32) When the cowherd men were stopped [by Krishna] in their sacrifices for the king of heaven, Indra caused a heavy downpour of rain. He [Krishna], only seven years of age, wishing to protect the animals, in His causeless mercy playfully with only one hand for seven days in a row then held up Govardhana hill like [an umbrella], without getting tired. (33) When He in His nightly pastimes in the forest desired to dance in the silver light of the moon with sweet songs and melodious music He awakened the amorous desires of the wives of Vrajabhûmi [the region of Vrindâvana] and decapitated also their kidnapper [S'ankhacûda] who was after the riches of Kuvera [the heavenly treasurer]. (34-35) All [demons] like Pralamba, Dhenuka, Baka, Kes'î, Arishtha, Cânûra and Mushthika [wrestling for Kamsa], Kuvalayâpîda [the elephant], Kamsa [the demoniac uncle]; many foreign kings [like those of Persia], the ape Dvivida, Paundraka and others, as well as kings like S'âlva, Narakâsura, Balvala, Dantavakra, Saptoksha, S'ambara, Vidûratha and Rukmî and all powerful and well equipped warriors like Kâmboja, Matsya, Kuru [the sons of Dhritarâshthra], Sriñjaya and Kekaya, would thanks to Him disappear from the scene and attain His heavenly abode or else would disappear because of the actions of one of the other names belonging to Him, like Baladeva [Krishna's brother], Arjuna or Bhîma.

(36)
Born from Satyavatî He [as Vyâsadeva] will in due course of time understand the difficulties of the less intelligent and short-lived people with the all too complex and specialized Vedic literatures. According to the circumstances of the age He then will divide the entire collection of the desire tree of the Vedas into different branches. 

(37) For those who became well informed on the path of education but envious with the divine, roam the worlds and the ether with inventions of Maya [or with modern technology], He will dress up most attractively and [as the Buddha and His representatives] by extensive discourses bewilder their minds with the use of many terms deviating from the tradition.

(38) When even among the civilized gentlemen there is no mention of the Lord and when the twice-born souls [the higher classes] and the government consist of hypocritical, wicked men who themselves never under any circumstance take to His hymns, paraphernalia, altars and words, then, at the end of the Age of Dissent the Supreme Lord [Kalki], the highest ruler, will appear.

(39) In the beginning there is penance with me and the nine founding fathers, the sages of creation. In the middle there is the religious sacrificing [the maintenance with Vishnu], the Manus, the demigods and the kings in their worlds. And in the end there is the godlessness and the angry atheists and such with S'iva. They are all powerful [guna] representatives of the deluding energy of the One of Supreme Power. (40) Who can fully describe the prowess of Lord Vishnu? Not even the scientist who counts the atoms. In one great movement He [as Trivikrama] managed to move all greatly by effortlessly covering the universe with His leg up to the topmost world beyond the operating modes [Satyaloka]. (41) Neither I, nor all the sages who prior to you were born are capable of determining the reach of the Almighty Supreme Person. What then would one expect from others who were born after us? Not even Ananta S'esha [the 'snake bed' of Vishnu], the first incarnation of the primordial divinity who with thousands of faces to the present day is singing His qualities, can achieve His limit. (42) The Lord extends His grace only to those souls who surrendered themselves in every respect. Only they who did that without duplicity can cross the insurmountable ocean of His deluding material energy, only they who consciously say no to the 'I' and 'mine' of that [their bodies] what is meant to serve as food for dogs and jackals. (43-45) Oh Nârada, know that we both belong to the bewildering game of illusion of the Supreme One, as do also the great Lord S'iva, Prahlâda Mahârâja from the atheist family, S'atarûpâ, the wife of Manu and Svâyambhuva Manu himself with his children, Prâcînabarhi, Ribhu, Anga [the father of Vena], as also Dhruva, Ikshvâku, Aila, Mucukunda, Janaka, Gâdhi, Raghu, Ambarîsha, Sagara, Gaya, Nâhusha, and others like Mândhâtâ, Alarka, S'atadhanu, Anu, Rantideva, Bhîshma, Bali, Amûrttaraya, Dilîpa, Saubhari, Utanka, S'ibi, Devala, Pippalâda, Sârasvata, Uddhava, Parâs'ara, Bhûrishena and champions like Vibhîshana, Hanumân, S'ukadeva Gosvâmî, Arjuna, Ârshthishena, Vidura and S'rutadeva. (46) Provided they follow the instructions of the admirable devotees, also those persons who belong to the women, the laborers, the barbarians and the outcasts, can surpass the illusion of the divine energy and arrive at knowledge, despite living sinful lives. When even they who are ruled by animal habits can be of success that way, how much more would that not be true for those who heard about Him and keep Him in mind? (47) The Absolute of the Spirit [Brahman] is known as unlimited happiness free from grief. It is the ultimate position of the Supreme Personality, the Fortunate One, in front of whom illusion flees away in shame. That pure uncontaminated state free from distinctions is beyond the words belonging to the material motive of fruitive actions, it constitutes the original principle of the Supersoul, is the cause of all causes and effect and [the foundation for] the, ever free from fear, peaceful awakening to the Complete Whole [see also B.G. 2: 52]. (48) In that state of full independence there is no need for the control and striving for perfection in restraint as practiced by the mystics, just as Indra [the provider of rain] does not have to dig a well. (49) The Supreme Lord is the one master of all fortune because He brings the success of [spiritual realization to] all the good work that the living entity performed according to its natural disposition and material position. After the body is given up [at the end of one's life] it dissolves in its constituent elements, but, like the ether that is never vanquished, the unborn spirit soul of the person is never lost either [see also B.G. 2: 24].

(50) My dear, I thus explained in brief to you the Supreme Lord who created the universe. Whatever that may exist in the phenomenal [material] or noumenal [spiritual] realm, cannot have any other cause than Hari, the Lord.  (51) This story about the Fortunate One called the S'rîmad Bhâgavatam, was handed down to me by Him, the Supreme Lord. It constitutes the summary of His diverse potencies. And now please, from your good self, expound yourself on this. (52) Describe thus with determination, for the cause of enlightening mankind, this science of devotion [bhakti] for the Supreme Personality, the supporter of everything and every soul. (53)
With the description of the Lord's external affairs the living being, who is of regular attention and devoted appreciation for it, will never be deluded by the illusory energy of the material world.'

 

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Third revised edition, loaded August 23, 2016.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Creator said: 'When the Lord as the Unlimited One within the universe for His pastimes assumed the form of the sum total of all sacrifices [as the boar avatâra Varâha], He was determined to lift the earth out of the great [Garbhodaka] ocean. In the ocean the first demon [called Hiranyâksha, the 'demon of the gold'] appeared who by Him was defeated with His tusk, like a thunderbolt piercing a pack of clouds.
The Creator said: 'When the Lord attempted to lift the earth out of the great ocean [ - the Garbodhaka], assumed He as the Unlimited One within the universe for His pastimes the form of the sum total of all sacrifices, in being faced with the first demon [called Hiranyâksha, the demon of gold] who by Him, as if He was a thunderbolt piercing a pack of clouds, was defeated with His tusk [Him considered as the boar-avatâra Varâha]. (Vedabase)

 

Text 2

From Âkûti ['good intention'] the wife of the Prajâpati Ruci, Suyajña ['appropriate sacrifice'] was born who with his wife Dakshinâ ['the reward'] gave birth to the godly headed by Suyama ['proper regulation']. With them He greatly diminished the distress in the three worlds and for that reason the father of mankind Svâyambhuva Manu renamed him Hari [the Lord].

From Âkûti ['good intention'], the wife of the Prajâpati, Suyajña ['appropriate sacrifice'] was born who with his wife Dakshinâ ['the reward'] gave birth to the godly headed by Suyama ['proper regulation'] by which He greatly diminished the distress in the three worlds and because of which the father of mankind called Svâyambhuva Manu was named Hari [the Lord]. (Vedabase)

 

Text 3

Next He took birth in the house of the twice-born Kardama ['the shadow of the Creator'] from the womb of Devahûti ['the invocation of the Gods'] together with nine sisters. As Lord Kapila ['the analytic one'] He spoke to His mother about spiritual realization because of which she in that life was freed from the material modes that cover the soul and achieved liberation.

Next He took birth in the house of the twice born Kardama ['the shadow of the Creator'], from the womb of Devahûti ['the invocation of the Gods'] accompanied by nine women. In teaching His mother as Lord Kapila ['the analytic one'] in spiritual realization, she in that life was freed from the soul-covering material modes and achieved liberation. (Vedabase)

 

Text 4

Satisfied about the surrender of the sage Atri who prayed for offspring, the  Supreme Lord said to him: 'I will give Myself to you!' and for that reason He received the name of Datta [Dattâtreya, 'the given one']. The dust of His lotus feet purified the body of mysticism and brought the wealth of the spiritual and material worlds of Yadu [the founder of the dynasty], Haihaya [a descendant] and others.

The sage Atri praying for offspring, I, satisfied by his surrender, promised the Supreme Lord to be born as Datta [Dattâtreya, the given one] of whom the dust of His lotus feet purified the body of mysticism bringing wealth to the spiritual and material worlds of Yadu [the founder of the dynasty], Haihaya [a descendant] and others. (Vedabase)

 

Text 5

Because I formerly lived austere in penance for the sake of the creation of the different worlds, the Lord appeared as the four Sanas ['of old', the four celibate sons of Brahmâ called Sanat-kumâra, Sanaka, Sanandana and Sanâtana]. In the epoch before, the spiritual truth was devastated in the inundation of the world, but with them a clear vision of the soul became available to all sages.

Because of my first having lived austere in penance for the sake of the creation of the different worlds, the Lord appeared as the four Sanas [the four celibate sons called Sanat-kumâra, Sanaka, Sanandana and Sanâtana]. In the epoch before, the spiritual truth was devastated in the inundation of the world, but it became completely manifest with these sages who had a clear vision of the soul.  (Vedabase)

 

Text 6

From Mûrti ['the idol'], the wife of Dharma ['righteousness'] and the daughter of Daksha ['the able one', a Prajâpati], He took  birth in the form of Nara-Nârâyana ['man, the progress of man']. The Supreme Lord thus [descending] never allowed, by the strength of [the beauties originating from] His personal penances, that His vows would break because of the celestial beauties that came to Him from Cupid [the god of love].

From Mûrti ['the idol'], the wife of Dharma ['righteousness'] and the daughter of Daksha ['the able one', a prajâpati], He took the form of Nara-Nârâyana ['man, the course of man']. Thus [in that descent] by seeing the strength of [the beauties originating of] His personal penances the Supreme Lord never would see His vows broken by the celestial beauties that came to Him with Cupid [the god of love]. (Vedabase)

 

Text 7

Lust can be defeated by great stalwarts [like Lord S'iva] with a strict look of resentment, but they cannot overcome their own tolerance. With [the two of] Him present within, lust is too afraid to enter though. How can with Him in one's mind lust ever demand attention?

Great stalwarts [like Lord S'iva] can overcome their being overwhelmed by lust by means of their wrathful vision, but they cannot overcome their own intolerance. To that however, with having Him within, the lust is afraid to enter. How can it factually reclaim the attention with Him in mind?  (Vedabase)

  

Text 8

Incited by the sharp words of a co-wife who uttered them even in the presence of the king [Uttânapâda, 'the polar star'], his son Dhruva ['the immovable'], only a boy at the time, took to severe penances in a great forest. The Lord [in this context called Pris'nigarbha, the variegated being] pleased with his prayers confirmed the goal of his realization [Dhruva-loka, the pivot of the stars] for which the great sages and denizens of heaven have prayed ever since, in being directed up and downward.

Incited by the sharp words uttered by a co-wife, even in the presence of the king, [He as] a boy took to severe penances in a great forest and therewith set the goal of the attainment of Dhruva [the immovable] with being prayed for to the satisfaction of the denizens of heaven as do the great sages ever since ascending and descending from that position [see also fourth Canto]. (Vedabase)

 

Text 9

When the twice-born ones cursed King Vena ['the anxious one'] who strayed from the path of religion, it burned him like a thunderbolt with him going to hell with all his great deeds and opulence. The Lord being prayed for delivered him coming to earth as his son [named Prithu, 'the great one, worldwide'] and achieved that way also that the earth could be exploited to yield all kinds of crops.

When the twice born, cursed King Vena ['the anxious'], strayed from the path of religion, it burnt him like a thunderbolt and all his great deeds and opulence went to hell. Being prayed for He delivered him coming to the earth as his son [named Prithu, 'the great one'] as well achieving that the earth could be exploited to yield all kinds of crops. (Vedabase)

 

Text 10

As the son of King Nâbhi ['the pivot'] He was born as Rishabha ['the best one'] from Sudevî. Equipoised in the matter of yoga, He, though appearing foolish, performed at the highest level of achievement of the sages. At that level one in acceptance of the spiritual essence - of one's true independence - has subdued the activities of the senses and is perfectly liberated from material influences.

As the son of King Nâbhi ['the pivot'] He was born as Rishabha ['the best one'] from Sudevî to go for the certainty of being equipoised in the matter of yoga which is accepted by the learned sages as the highest stage of perfection, in which one, being perfectly liberated from material influences, accepts the selfreposed in suspension of the activities of the senses. (Vedabase)

 

Text 11

The Supreme Lord, the soul of all the gods, the Personality of  Sacrifice who is worshiped in all sacrifices, appeared in a sacrifice of mine with a horselike head and a golden hue [and is thus called Hayagrîva]. From His breathing through His nostrils the sounds of the Vedic hymns can be heard.

In a sacrifice of mine the Supreme Lord appeared with a horse-like head [called Hayagrîva] and thus He is seen as the personality of sacrifices with a golden hue from whose breathing through His nostrils the sounds of the vedic hymns, personal sacrifices and all that concerns the [Super-]soul of the godly can be heard. (Vedabase)

 

Text 12

He who became the Manu [called Satyavrata, 'the truth-abiding one'] at the end of the epoch saw Lord Matsya ['the fish'] who as the stay of the earth offered shelter to all living beings [in the form of a boat during the deluge]. The Vedas that because of the great fear for the waters came forth from my mouth then were taken up by Him who sported there.

He who became the Manu [called Satyavrata, 'the truth-abiding'] at the end of the epoch saw that Lord Matsya ['the fish'] is the shelter of all living beings up to the earthly ones because of which out of a great fear for the waters, having taken to my mouth, therefrom certainly all the Vedas could be enjoyed. (Vedabase)

 

Text 13

When in the ocean of milk [or knowledge] the leaders of the immortals and their opponents where churning the mountain [called Mandara, the big one] for gaining the nectar, the primeval Lord half asleep as a tortoise [called Kurma] supported him, so that it scratched and itched on His back.

When in the ocean of milk [knowledge] the leaders of the immortals and their opponents where churning the mountain [called Mandara, big] for gaining the nectar, supported the primeval Lord half asleep as a tortoise [called Kurma] it scratching and itching His back. (Vedabase)

 

Text 14

As Nrisimha ['the lion'] He appeared as the one who took away the fear of the God-conscious ones with the movements of His eyebrows and the terrifying teeth of His mouth, while He on His lap without delay with His nails pierced the fallen king of the demons [Hiranyakas'ipu] who had challenged Him with a club in his hands.

As Nrisimha ['the lion'] He appeared as the one that takes away the fear of the God-conscious in rolling His eyebrows and showing the terrifying teeth of His mouth, directly on His lap with His nails piercing the fallen king of the demons [Hiranyakas'ipu] who had challenged Him with a club in his hands. (Vedabase)

 

Text 15

The leader of the elephants [Gajendra] who within the river was seized by his leg by an exceptionally strong crocodile, holding a lotus in great distress addressed [Him] as follows: 'You are the Original Personality and Lord of the Universe. From You being as famous as a place of pilgrimage all good ensues by just hearing Your name, the name so worthy to be sung.'

The leader of the elephants who within the river at his leg was taken by an exceptionally strong crocodile, holding a lotus in great distress addressed [Him] like this: 'You are the Original Personality and Lord of the Universe and as famous as a place of pilgrimage all good ensues just hearing of Your name so worthy to chant.' (Vedabase)"

 

Text 16

The Lord who heard him in his distress, as the Unlimited Powerful One seated on the king of the birds [Garuda], cut the beak of the crocodile in two with His cakra weapon and in His causeless mercy freed him by pulling him up by his trunk.

The Lord who heard him in his need, as the unlimited powerful one seated on the king of the birds [Garuda], cut the beak of the crocodile in two with His cakra-weapon and delivered him in His causeless mercy by pulling him out by his trunk. (Vedabase)

 

Text 17

Despite His transcendence, He [as Lord Vâmana] surpassed the qualities of the sons of Aditi by covering all the worlds in this universe. For that reason He was called the Lord of Sacrifice. Begging He had pretended that He needed only three steps of land but seized that way all the lands [of Bali Mahârâja] without ever offending the authorities under whose wings one may never lose one's property.

Although by His transcendental qualities the greatest He [as the youngest] of all the sons of Aditi ['the infinite one'] surpassed in this universe all the worlds [as Vâmana] and was therefore called the Lord of Sacrifice: pretending to need only three steps of land He took thus begging all the lands [of Bali Mahârâja] without ever offending the authorities he is never bereft of. (Vedabase)

 

Text 18

Oh Nârada, by virtue of the strength of the water that washed from the feet of the Lord, he [Bali Mahârâja], who kept it on his head and who had the supremacy over the kingdom of the godly souls, never, not even when it went at the cost of himself, tried for anything else but to keep his promise because he had decided to be dedicated to the Lord.

O Nârada, by virtue of the strength of the water that washed from the feet of the Lord, he [Bali Mahârâja], who kept it on his head and who had the supremacy over the kingdom of the godly, never tried for anything else but to keep - even at the cost of his own body - to his promise, as he was dedicated to the Lord within his own mind. (Vedabase)

 

Text 19

The Supreme Lord satisfied about the goodness you developed through your transcendental love oh Nârada, very nicely [in the form of the transcendental swan, the Hamsâvatâra] explained to you in all detail the light of the knowledge of yoga and the science of relating to the soul that all, who have surrendered to Vâsudeva, so perfectly know to appreciate.

Unto you, Nârada, the Supreme Lord satisfied by the developing of your goodness through your transcendental love, nicely in all detail described the light of the knowledge of yoga and the science of relating to the soul which all surrendered to Vâsudeva so perfectly know to appreciate. (Vedabase)

 

Text 20

Undeterred in all circumstances ruling the ten directions by the strength of His cakra order [His disc weapon, or order of time], He  subdues the three systems [see loka] incarnating in the different ages of Manu [manvantaras] as a Manu or founding father, a descendant of  the Manu dynasty. Thus ruling over the miscreants and their kings, He establishes His fame up to the highest world of truth [Satyaloka]*.

By His cakra and undeterred in all circumstances ['ten sides'] He in the different incarnations as the Manu-successor in the Manu-dynasty ruled over de miscreants and kings of that type subduing by the marks of His personal glories from the world of truth the three systems [see loka] thus establishing His fame. (Vedabase)

 

Text 21

As fame personified the Supreme Lord carrying the name of Dhanvantari descended in this universe in order to direct the knowledge that is necessary to obtain a long life. This He accomplished by obtaining a share of the nectar of the [Kurma churning] sacrifice that swiftly cures the diseases of all living entities.

With the name of Dhanvantari ['moving in a curve'] the Supreme Lord as fame personified descended in the universe directing the knowledge for obtaining a long life by bringing the nectar from the [Kurma-churning] sacrifice that quickly cures the diseases of all living entities. (Vedabase)

 

Text 22

For the purpose of diminishing the increasing dominance of the ruling class the great soul [Lord Paras'urâma],  the Ultimate Spiritual Truth in person, removed all the thorns from the world who strayed from the path and opted for a hellish life. He awfully powerful for that purpose wielded His transcendental hatchet twenty-one times.

With the purpose of diminishing the increasing dominance of the ruling class the great soul [as Lord Paras'urâma] as the ultimate spiritual truth abated all those thorns of the world who strayed from the path and opted for a hellish life, awfully powerful operating thrice seven times by His transcendental hatchet. (Vedabase)

 

Text 23

Because of His causeless all-embracing mercy unto us, the Lord of All Potencies descended [as Lord Râma] in the dynasty of Ikshvâku [the dynasty of the solar order]. Together with His wife [Sîtâ] and brother [Lakshmana] He upon the command of His father [Das'aratha] took to the forest under the opposition of the ten-headed one [the demoniac ruler Râvana] who caused great distress.

By dint of His causeless all-embracing mercy, the Lord of all time [as Râma] descended in the family of Ikshvâku [the dynasty of the solar order] where on the command of his father [Das'aratha] He took to the forest with His wife [Sîtâ] and brother [Laksman] on the opposition of the ten-headed one [the demoniac ruler Râvana] that had caused great distress. (Vedabase)

 

Text 24

The moment He in His anger about His aggrieved intimate friend [the kidnapped Sîtâ], from a distance meditated the city of the enemy [on the island of Lankâ] with red-hot eyes like Hara did in his desire to burn down [the heavenly kingdom with his fiery looks], the Indian ocean, seeing her aquatics [sharks, sea snakes and such thus] burnt, out of fear then quickly gave way.

Unto Him the fearful Indian ocean, which saw its aquatics [sharks, seasnakes and such] burnt, quickly gave way when from a distance He, angered as He was about His aggrieved intimate friend [the kidnapped Sîtâ], meditated the city of the enemy [on the island of Lankâ] with red-hot eyes like Hara did [who wanted to burn the heavenly kingdom by his fiery looks] in desiring to burn it down. (Vedabase)

 

Text 25

When the trunk of the elephant carrying Indra broke on the chest of Râvana, light radiated in all directions. Râvana overtaken by joy proudly paraded between the armies, but in no time the laughter and life breath of the one who had kidnapped Sîtâ was put to an end by the twanging bow [of Râma].

When the trunk of the elephant carrying Indra with light in all directions broke on the chest of Râvana, he was proudly overtaken by laughter strolling amidst the armies, but within no time the kidnapper was killed by the tingling of the bow [of Râma]. (Vedabase)

 

Text 26

When the entire world was miserable because of the burden of soldiers of the disbelievers, He [Krishna] together with His plenary expansion [Balarâma], His beauty and His black hair, He whose glorious path of activities is so hard to recognize for the people in general, appeared for the sake of the decimation of the atheists.

When the entire world is in misery from the burden of the soldiers of disbelievers, He, with His plenary expansion, His beauty and His black hair, whose glorious activities are so difficult to see by the people in general, is bound to appear for the sake of the decimation of those atheists. (Vedabase)

  

Text 27

Who else but Him could, as a child, kill a living being that assumed the form of a giant demoness [Pûtanâ] or being only three months old with His leg turn over a cart as also uproot two high rising Arjuna trees?

Who possibly else than He could as a child kill a living being that assumed the form of a giant demoness [Pûtanâ] or only being three months old with His leg turn over a cart and also uproot two high rising Arjuna trees? (Vedabase)

 

Text 28

At Vrindâvana [where Krishna grew up] He with His merciful glance brought back to life the cowherd boys and their animals who drank from the poisoned water [of the Yamunâ]. In order to purify [the water] from the excess of the highly potent poison He in the river took pleasure in severely punishing the snake that was lurking there with its venomous tongue.

At Vrindâvana [where Krishna grew up] by His merciful glance He brought back to life the cowherd boys and their animals who drank of the poisoned water [of the Yamunâ]. In order to purify [the water] from the excess of the highly potent poison He in the river took pleasure in punishing the snake severely that was lurking there with its venomous tongue. (Vedabase)

 

Text 29

He with His superhuman deeds that very night together with Balarâma saved all the inhabitants of Vraja [the cowherd village] who free from worries were asleep, from being burned by the fire ablaze in the dry forest. He thus proved to them who were sure to see the last of their days, His unfathomable prowess by simply having them close their eyes [and thus delivered them the same way He later on would free the gopas from another forest fire]. 

He by His superhuman activity saved all the inhabitants of Vraja [the cowherd-village], that unworried were sleeping that night, from being burnt by the fire that was ablaze in the dry forest. Thus to them [later on, also those cowherdboys] who were sure to see the last of their days, He together with Balarâma proved His unfathomable prowess [delivering them the same way from another fire in the forest] by simply having them closing their eyes. (Vedabase)

 

Text 30

Whatever rope His [foster] mother [Yas'odâ] tried to bind her son with, time and again proved to be too short. And that what she saw when He opened His mouth to the doubting cowherd woman [who looked for dirt He would have eaten] were all the worlds, which was something that convinced her another way.

Whatever rope His [foster] mother [Yas'odâ] tried to take to bind her son, time and again proved to be too short and that which she saw when He opened His mouth to the doubting cowherd woman were all the worlds, which convinced her thus in another way. (Vedabase)

 

Text 31

Nanda Mahârâja His [foster] father whom He also saved - from the fear for Varuna [the demigod of the waters] - and the cowherd men who were held captive in the caves by the son of Maya [a demon] as also the ones [living in Vrindâvana] who because of their hard labor worked during the day and slept during the night, He all awarded the highest world of the spiritual sky [Brahmaloka or Vaikunthha].

Nanda Mahârâja His [fostering] father whom He also saved from the fear for Varuna [the demigod of the waters] and the cowherd men who were held captive in the caves by the son of Maya [a demon] and also the ones [in Vrindâvana] working during the day and sleeping during the night of their hard labor, He surely awarded the highest world of the spiritual sky. (Vedabase)

 

Text 32

When the cowherd men were stopped [by Krishna] in their sacrifices for the king of heaven, Indra caused a heavy downpour of rain. He [Krishna], only seven years of age, wishing to protect the animals, in His causeless mercy playfully with only one hand for seven days in a row then held up Govardhana hill like [an umbrella], without getting tired.

When the cowherd men were being stopped in their sacrifices by the king of heaven who caused the downpour of heavy rains, He, desiring to protect the animals in His causeless mercy, being only seven years of age, held up Govardhana Hill for seven days in a row, just like an umbrella playfully with one hand only without getting tired. (Vedabase)

 

Text 33

When He in His nightly pastimes in the forest desired to dance in the silver light of the moon with sweet songs and melodious music He awakened the amorous desires of the wives of Vrajabhûmi [the region of Vrindâvana] and decapitated also their kidnapper [S'ankhacûda] who was after the riches of Kuvera [the heavenly treasurer].

When in His nightly pastimes in the forest desiring to dance in the silver light of the moon with sweet songs and melodious music He awakened the amorous desires of the wives of Vrajabhûmi [the region of Vrindâvana], He decapitated their kidnapper [a demon known as S'ankhacûda] who was in pursuit of the riches of Kuvera [the heavenly treasurer]. (Vedabase)

 

Text 34-35

All [demons] like Pralamba, Dhenuka, Baka, Kes'î, Arishtha, Cânûra and Mushthika [wrestling for Kamsa], Kuvalayâpîda [the elephant], Kamsa [the demoniac uncle]; many foreign kings [like those of Persia], the ape Dvivida, Paundraka and others, as well as kings like S'âlva, Narakâsura, Balvala, Dantavakra, Saptoksha, S'ambara, Vidûratha and Rukmî and all powerful and well equipped warriors like Kâmboja, Matsya, Kuru [the sons of Dhritarâshthra], Sriñjaya and Kekaya, would thanks to Him disappear from the scene and attain His heavenly abode or else would disappear because of the actions of one of the other names belonging to Him, like Baladeva [Krishna's brother], Arjuna or Bhîma.

All those like Pralamba, Dhenuka, Baka, Kes'î, Arishtha, Cânûra and Mushthika [wrestling for Kamsa], Kuvalayâpîda [the elephant], Kamsa [the demoniac uncle], many foreign kings [like those of Persia], the ape Dvivida, Paundraka and others, as well as kings like S'âlva, Narakâsura, Balvala, Dantavakra, Saptoksha, S'ambara, Vidûratha and Rukmî and all powerful and well equipped as Kâmboja, Matsya, Kuru [the sons of Dhritarâshthra], Sriñjaya, and Kekaya, found their dissociation or would attain to His heavenly abode through either Himself or with His other names, like Baladeva [Krishna's brother], Arjuna or Bhîma. (Vedabase)

 

Text 36

Born from Satyavatî He [as Vyâsadeva] will in due course of time understand the difficulties of the less intelligent and short-lived people with the all too complex and specialized Vedic literatures. According to the circumstances of the age He then will divide the entire collection of the desire tree of the Vedas into different branches.

Born from Satyavatî He [as Vyâsadeva], in due course of time seeing the difficulties of the less intelligent and short-lived of mankind at large, with His appearance in the exact complex vedic literature compiled, [would and] will for certain divide the desire tree of the Vedas into its branches according the circumstances of the age. (Vedabase)

 

Text 37

For those who became well informed on the path of education but envious with the divine, roam the worlds and the ether with inventions of Maya [or with modern technology], He will dress up most attractively and [as the Buddha and His representatives] by extensive discourses bewilder their minds with the use of many terms deviating from the tradition.

To those who, well situated on the path of the Vedas, envious with the divine unseen roam the worlds by inventions of Maya [a demon] and who are destructive of the bewildered mind, He dresses Himself attractively [as the Buddha] speaking mainly of moral guidelines. (Vedabase)


Text 38

When even among the civilized gentlemen there is no mention of the Lord and when the twice-born souls [the higher classes] and the government consist of hypocritical, wicked men who themselves never under any circumstance take to His hymns, paraphernalia, altars and words, then, at the end of the Age of Dissent the Supreme Lord [Kalki], the highest ruler, will appear.

When with even the civilized gentlemen there is no mention of the Lord and the twice-born [the higher classes] and government itself never take to the hymns, paraphernalia, altars and words wherever, then at the end of the Age of Dissent the Supreme Lord, the chastiser will appear. (Vedabase)

 

Text 39

In the beginning there is penance with me and the nine founding fathers, the sages of creation. In the middle there is the religious sacrificing [the maintenance with Vishnu], the Manus, the demigods and the kings in their worlds. And in the end there is the godlessness and the angry atheists and such with S'iva. They are all powerful [guna] representatives of the deluding energy of the One of Supreme Power.

I of penance [as Brahmâ] from the beginning with the generating [nine] sages [Prajapatis], certainly [in the middle] maintained the duties of sacrifice [as Vishnu] with Manu, the godly and the different rulers, but in the end with the forsaking of the principles it is S'iva to the atheists subjected to anger. All of them are the potent representatives of the One of Supreme Power. (Vedabase)

 

Text 40

Who can fully describe the prowess of Lord Vishnu? Not even the scientist who counts the atoms. In one great movement He [as Trivikrama] managed to move all greatly by effortlessly covering the universe with His leg up to the topmost world beyond the operating modes [Satyaloka].

Who can fully describe the prowess of Lord Vishnu? Not even the scientist that might have counted the atoms. All were greatly moved by Him who by His own leg could cover the universe [as Trivikrama] up to the topmost world beyond the operating modes. (Vedabase)

 

Text 41

Neither I, nor all the sages who prior to you were born are capable of determining the reach of the Almighty Supreme Person. What then would one expect from others who were born after us? Not even Ananta S'esha [the 'snake bed' of Vishnu], the first incarnation of  the primordial divinity who with thousands of faces to the present day is singing His qualities, can achieve His limit.

Never do I, nor all the sages born before you, know the end of the Omnipotent Original Person. Then what to expect of others born after us who, even to the present day by singing the qualities with the thousand faces of Ananta S'esha [the 'snakebed' of Vishnu ] of the primordial God, cannot achieve to His limit? (Vedabase)

 

Text 42

The Lord extends His grace only to those souls who surrendered themselves in every respect. Only they who did that without duplicity can cross the insurmountable ocean of His deluding material energy, only they who consciously say no to the 'I' and 'mine' of that [their bodies] what is meant to serve as food for dogs and jackals.

He, the Supreme Lord, will only bestow the mercy of His unlimited potential upon those who by all means, without any reservation and pretension, are as the souls that surrendered to His feet passed the insurmountable ocean of His material energies, and not upon those who hold on to the I and mine of the body that is known [in the end] to be eaten by dogs and jackals. (Vedabase)


Text 43-45

Oh Nârada, know that we both belong to the bewildering game of illusion of the Supreme One, as do also the great Lord S'iva, Prahlâda Mahârâja from the atheist family, S'atarûpâ, the wife of Manu and Svâyambhuva Manu himself with his children, Prâcînabarhi, Ribhu, Anga [the father of Vena], as also Dhruva, Ikshvâku, Aila, Mucukunda, Janaka, Gâdhi, Raghu, Ambarîsha, Sagara, Gaya, Nâhusha, and others like Mândhâtâ, Alarka, S'atadhanu, Anu, Rantideva, Bhîshma, Bali, Amûrttaraya, Dilîpa, Saubhari, Utanka, S'ibi, Devala, Pippalâda, Sârasvata, Uddhava, Parâs'ara, Bhûrishena and champions like Vibhîshana, Hanumân, S'ukadeva Gosvâmî, Arjuna, Ârshthishena, Vidura and S'rutadeva.

O Nârada, know me and yourself to be of the Supreme over the deluding material potency as also are the great Lord S'iva, Prahlâda Mahârâja who came from the atheist family, S'atarûpâ, the wife of Manu and Svâyambhuva Manu himself with his children, Prâcînabarhi, Ribhu, Anga [the father of Vena], and like Dhruva, Ikshvâku, Aila, Mucukunda, Janaka, Gâdhi, Raghu, Ambarîsha, Sagara, Gaya, Nâhusha, etc. as also others like Mândhâtâ, Alarka, S'atadhanve, Anu, Rantideva, Bhîshma, Bali, Amûrttaraya, Dilîpa, Saubhari, Utanka, S'ibi, Devala, Pippalâda, Sârasvata, Uddhava, Parâs'ara, Bhûrishena, and first ones as Vibhîshana, Hanumân, S'ukadeva Gosvâmî, Arjuna, Ârshthishena, Vidura and S'rutadeva. (Vedabase)

 

Text 46

Provided they follow the instructions of the admirable devotees, also those persons who belong to the women, the laborers, the barbarians and the outcasts, can surpass the illusion of the divine energy and arrive at knowledge, despite living sinful lives. When even they who are ruled by animal habits can be of success that way, how much more would that not be true for those who heard about Him and keep Him in mind?

Undoubtedly do also those persons manage to surpass the illusion of the divine energy and to arrive at knowledge, who are women, laborers, barbarians and outcasts do know despite of [formerly] being sinful souls - provided they observe the instructions of admirable devotees. When even those who were not of the human do, then what would one expect from those who devotedly listened [from the beginning]? (Vedabase)


Text 47

The Absolute of the Spirit [Brahman] is known as unlimited happiness free from grief. It is the ultimate position of the Supreme Personality, the Fortunate One, in front of whom illusion flees away in shame. That pure uncontaminated state free from distinctions is beyond the words belonging to the material motive of fruitive actions, it constitutes the original principle of the Supersoul, is the cause of all causes and effect and [the foundation for] the, ever free from fear, peaceful awakening to the Complete Whole [see also B.G. 2: 52].

Being eternal and unperturbed, free from fear and uncontaminated in the opposing consciousness without preferences in the reality of the Supersoul over the true and untrue, one is [having surpassed] unconcerned about the fruits of action in sacrifices and sees the illusion flying away that is full of shame [see also B.G. 2: 52]. For certain that is the ultimate phase of the Supreme Lord [Bhagavân] who is the Spirit of Transcendence of the person which is thus known as being of unlimited happiness without grief. (Vedabase)


Text 48

In that state of full independence there is no need for the control and striving for perfection in restraint as practiced by the mystics, just as Indra [the provider of rain] does not have to dig a well.

In that state of hearing are the diverse practices of the mystics seeking the truth in their process of spiritual culture then given up, just the way Indra [god of the rains] doesn't worry to dig a well [to have water]. (Vedabase)

 

Text 49

The Supreme Lord is the one master of all fortune because He brings the success of [spiritual realization to] all the good work that the living entity performed according to its natural disposition and material position. After the body is given up [at the end of one's life] it dissolves in its constituent elements, but, like the ether that is never vanquished, the unborn spirit soul of the person is never lost either [see also B.G. 2: 24].

He, all-auspicious is also the master, the Supreme Lord, because to the natural living being its own nature all doing good is rewarded the ultimate success to which, after the body with its constituent elements is being vanquished and given up, one like the sky, being unborn as a person will never be vanquished.' (Vedabase)

Text 50

My dear, I thus explained in brief to you the Supreme Lord who created the universe. Whatever that may exist in the phenomenal [material] or noumenal [spiritual] realm, cannot have any other cause than Hari, the Lord.
My dear, thus I explained in brief to you about the Supreme Lord as the creator of the known worlds, without whom nothing else of whatever that may exist in the phenomenal and noumenal can be of any causation. (Vedabase)

 

Text 51

This story about the Fortunate One called the S'rîmad Bhâgavatam, was handed down to me by Him, the Supreme Lord. It constitutes the summary of His diverse potencies. And now please, from your good self, expound yourself on this.

This story of the Fortunate One called the S'rîmad Bhâgavatam, was handed down to me by His Holiness and constitutes the summary of His diverse potencies. Now you from your good self must expound on this science of Godhead yourself. (Vedabase)

 

Text 52

Describe thus with determination, for the cause of enlightening mankind, this science of devotion [bhakti] for the Supreme Personality, the supporter of everything and every soul.

Therefore describe with determination, for the cause of enlightening mankind, this science of devotion [bhakti] for the Supreme Personality, the summum bonum and Absolute of all Souls. (Vedabase)

 

Text 53

With the description of the Lord's external affairs the living being, who is of regular attention and devoted appreciation for it, will never be deluded by the illusory energy of the material world.'

With the description of the external affairs of Him, the Lord, in regular devoted appreciation and attendance, the living entity will never become illusioned by the external energy. (Vedabase)






 

 

 Creative Commons License
The text and audio are offered under the conditions of the

Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License
.
The two images are the left and right side of a watercolor painting titled: 'Dasavatar',
Andhra Pradesh, 19th century, India.
Source:
Victoria and Albert Museum.
Production:
Filognostic Association of The Order of Time.


  

 

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