Chapter 9: Prahlāda Pacifies Lord Nṛsiḿhadeva with Prayers

 

7.9.1

śrī-nārada uvāca

evaḿ surādayaḥ sarve

brahma-rudra-puraḥ sarāḥ

nopaitum aśakan manyu-

saḿrambhaḿ sudurāsadam

 

śrī-nārada uvāca — the great saintly sage Nārada Muni said; evam — thus; sura-ādayaḥ — the groups of demigods; sarve — all; brahma-rudra-puraḥ sarāḥ — represented by Lord Brahmā and Lord Śiva; na — not; upaitum — to go before the Lord; aśakan — able; manyu-saḿrambham — in a completely angry mood; su-durāsadam — very difficult to approach (Lord Nṛsiḿhadeva).

 

TRANSLATION

 

The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.

 

7.9.2

sākṣāt śrīḥ preṣitā devair

dṛṣṭvā taḿ mahad adbhutam

adṛṣṭāśruta-pūrvatvāt

sā nopeyāya śańkitā

 

sākṣāt — directly; śrīḥ — the goddess of fortune; preṣitā — being requested to go forward before the Lord; devaiḥ — by all the demigods (headed by Lord Brahmā and Lord Śiva); dṛṣṭvā — after seeing; tam — Him (Lord Nṛsiḿhadeva); mahat — very big; adbhutam — wonderful; adṛṣṭa — never seen; aśruta — never heard of; pūrvatvāt — due to being previously; sā — the goddess of fortune, Lakṣmī; na — not; upeyāya — went before the Lord; śańkitā — being very much afraid.

 

TRANSLATION

 

The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.

 

7.9.3

prahrādaḿ preṣayām āsa

brahmāvasthitam antike

tāta praśamayopehi

sva-pitre kupitaḿ prabhum

 

prahrādam — Prahlāda Mahārāja; preṣayām āsa — requested; brahmā — Lord Brahmā; avasthitam — being situated; antike — very near; tāta — my dear son; praśamaya — just try to appease; upehi — go near; sva-pitre — because of your father's demoniac activities; kupitam — greatly angered; prabhum — the Lord.

 

TRANSLATION

 

Thereafter Lord Brahmā requested Prahlāda Mahārāja, who was standing very near him: My dear son, Lord Nṛsiḿhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.

 

7.9.4

tatheti śanakai rājan

mahā-bhāgavato 'rbhakaḥ

upetya bhuvi kāyena

nanāma vidhṛtāñjaliḥ

 

tathā — so be it; iti — thus accepting the words of Lord Brahmā; śanakaiḥ — very slowly; rājan — O King (Yudhiṣṭhira); mahā-bhāgavataḥ — the great, exalted devotee (Prahlāda Mahārāja); arbhakaḥ — although only a small boy; upetya — gradually going near; bhuvi — on the ground; kāyena — by his body; nanāma — offered respectful obeisances; vidhṛta-añjaliḥ — folding his hands.

 

TRANSLATION

 

Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā's words. He gradually proceeded toward Lord Nṛsiḿhadeva and fell down to offer his respectful obeisances with folded hands.

 

7.9.5

sva-pāda-mūle patitaḿ tam arbhakaḿ

vilokya devaḥ kṛpayā pariplutaḥ

utthāpya tac-chīrṣṇy adadhāt karāmbujaḿ

kālāhi-vitrasta-dhiyāḿ kṛtābhayam

 

sva-pāda-mūle — at His lotus feet; patitam — fallen; tam — him (Prahlāda Mahārāja); arbhakam — only a little boy; vilokya — seeing; devaḥ — Lord Nṛsiḿhadeva; kṛpayā — out of His causeless mercy; pariplutaḥ — very much afflicted (in ecstasy); utthāpya — raising; tat-śīrṣṇi — on his head; adadhāt — placed; kara-ambujam — His lotus hand; kāla-ahi — of the deadly snake of time, (which can cause immediate death); vitrasta — afraid; dhiyām — to all of those whose minds; kṛta-abhayam — which causes fearlessness.

 

TRANSLATION

 

When Lord Nṛsiḿhadeva saw the small boy Prahlāda Mahārāja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlāda, the Lord placed His lotus hand upon the boy's head because His hand is always ready to create fearlessness in all of His devotees.

 

7.9.6

sa tat-kara-sparśa-dhutākhilāśubhaḥ

sapady abhivyakta-parātma-darśanaḥ

tat-pāda-padmaḿ hṛdi nirvṛto dadhau

hṛṣyat-tanuḥ klinna-hṛd-aśru-locanaḥ

 

saḥ — he (Prahlāda Mahārāja); tat-kara-sparśa — because of being touched on the head by the lotus hand of Nṛsiḿhadeva; dhuta — being cleansed; akhila — all; aśubhaḥ — inauspiciousness or material desires; sapadi — immediately; abhivyakta — manifested; para-ātma-darśanaḥ — realization of the Supreme Soul (spiritual knowledge); tat-pāda-padmam — Lord Nṛsiḿhadeva's lotus feet; hṛdi — within the core of the heart; nirvṛtaḥ — full of transcendental bliss; dadhau — captured; hṛṣyat-tanuḥ — having transcendental ecstatic bliss manifested in the body; klinna-hṛt — whose heart was softened due to transcendental ecstasy; aśru-locanaḥ — with tears in his eyes.

 

TRANSLATION

 

By the touch of Lord Nṛsiḿhadeva's hand on Prahlāda Mahārāja's head, Prahlāda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.

 

7.9.7

astauṣīd dharim ekāgra-

manasā susamāhitaḥ

prema-gadgadayā vācā

tan-nyasta-hṛdayekṣaṇaḥ

 

astauṣīt — he began to offer prayers; harim — unto the Supreme Personality of Godhead; ekāgra-manasā — the mind being completely fixed upon the lotus feet of the Lord; su-samāhitaḥ — very attentive (without diversion to any other subject); prema-gadgadayā — faltering because of feeling transcendental bliss; vācā — with a voice; tat-nyasta — being fully dedicated to Him (Lord Nṛsiḿhadeva); hṛdaya-īkṣaṇaḥ — with heart and sight.

 

TRANSLATION

 

Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiḿhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.

 

7.9.8

śrī-prahrāda uvāca

brahmādayaḥ sura-gaṇā munayo 'tha siddhāḥ

sattvaikatāna-gatayo vacasāḿ pravāhaiḥ

nārādhituḿ puru-guṇair adhunāpi pipruḥ

kiḿ toṣṭum arhati sa me harir ugra-jāteḥ

 

śrī-prahrādaḥ uvāca — Prahlāda Mahārāja prayed; brahma-ādayaḥ — headed by Lord Brahmā; sura-gaṇāḥ — the inhabitants of the upper planetary systems; munayaḥ — the great saintly persons; atha — as well (like the four Kumāras and others); siddhāḥ — who have attained perfection or full knowledge; sattva — to spiritual existence; ekatāna-gatayaḥ — who have taken without diversion to any material activities; vacasām — of descriptions or words; pravāhaiḥ — by streams; na — not; ārādhitum — to satisfy; puru-guṇaiḥ — although fully qualified; adhunā — until now; api — even; pipruḥ — were able; kim — whether; toṣṭum — to become pleased; arhati — is able; saḥ — He (the Lord); me — my; hariḥ — the Supreme Personality of Godhead; ugra-jāteḥ — who am born in an asuric family.

 

TRANSLATION

 

Prahlāda Mahārāja 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 Brahmā, 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.

 

7.9.9

manye dhanābhijana-rūpa-tapaḥ-śrutaujas-

tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ

nārādhanāya hi bhavanti parasya puḿso

bhaktyā tutoṣa bhagavān gaja-yūtha-pāya

 

manye — I consider; dhana — riches; abhijana — aristocratic family; rūpa — personal beauty; tapaḥ — austerity; śruta — knowledge from studying the Vedas; ojaḥ — sensory prowess; tejaḥ — bodily effulgence; prabhāva — influence; bala — bodily strength; pauruṣa — diligence; buddhi — intelligence; yogāḥ — mystic power; na — not; ārādhanāya — for satisfying; hi — indeed; bhavanti — are; parasya — of the transcendent; puḿsaḥ — Supreme Personality of Godhead; bhaktyā — simply by devotional service; tutoṣa — was satisfied; bhagavān — the Supreme Personality of Godhead; gaja-yūtha-pāya — unto the King of elephants (Gajendra).

 

TRANSLATION

 

Prahlāda Mahārāja 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.

 

7.9.10

viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-

pādāravinda-vimukhāt śvapacaḿ variṣṭham

manye tad-arpita-mano-vacanehitārtha-

prāṇaḿ punāti sa kulaḿ na tu bhūrimānaḥ

 

viprāt — than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt — qualified with twelve brahminical qualities; aravinda-nābha — Lord Viṣṇu, who has a lotus growing from His navel; pāda-aravinda — to the lotus feet of the Lord; vimukhāt — not interested in devotional service; śva-pacam — one born in a low family, or a dog-eater; variṣṭham — more glorious; manye — I consider; tat-arpita — surrendered unto the lotus feet of the Lord; manaḥ — his mind; vacana — words; īhita — every endeavor; artha — wealth; prāṇam — and life; punāti — purifies; saḥ — he (the devotee); kulam — his family; na — not; tu — but; bhūrimānaḥ — one who falsely thinks himself to be in a prestigious position.

 

TRANSLATION

 

If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] 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 brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.

 

7.9.11

naivātmanaḥ prabhur ayaḿ nija-lābha-pūrṇo

mānaḿ janād aviduṣaḥ karuṇo vṛṇīte

yad yaj jano bhagavate vidadhīta mānaḿ

tac cātmane prati-mukhasya yathā mukha-śrīḥ

 

na — nor; eva — certainly; ātmanaḥ — for His personal benefit; prabhuḥ — Lord; ayam — this; nija-lābha-pūrṇaḥ — is always satisfied in Himself (He does not need to be satisfied by the service of others); mānam — respect; janāt — from a person; aviduṣaḥ — who does not know that the aim of life is to please the Supreme Lord; karuṇaḥ — (the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vṛṇīte — accepts; yat yat — whatever; janaḥ — a person; bhagavate — unto the Supreme Personality of Godhead; vidadhīta — may offer; mānam — worship; tat — that; ca — indeed; ātmane — for his own benefit; prati-mukhasya — of the reflection of the face in the mirror; yathā — just as; mukha-śrīḥ — the decoration of the face.

 

TRANSLATION

 

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.

 

7.9.12

tasmād ahaḿ vigata-viklava īśvarasya

sarvātmanā mahi gṛṇāmi yathā manīṣam

nīco 'jayā guṇa-visargam anupraviṣṭaḥ

pūyeta yena hi pumān anuvarṇitena

 

tasmāt — therefore; aham — I; vigata-viklavaḥ — having given up contemplation of being unfit; īśvarasya — of the Supreme Personality of Godhead; sarva-ātmanā — in full surrender; mahi — glory; gṛṇāmi — I shall chant or describe; yathā manīṣam — according to my intelligence; nīcaḥ — although lowborn (my father being a great demon, devoid of all good qualities); ajayā — because of ignorance; guṇa-visargam — the material world (wherein the living entity takes birth according to the contamination of the modes of nature); anupraviṣṭaḥ — entered into; pūyeta — may be purified; yena — by which (the glory of the Lord); hi — indeed; pumān — a person; anuvarṇitena — being chanted or recited.

 

TRANSLATION

 

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.

 

7.9.13

sarve hy amī vidhi-karās tava sattva-dhāmno

brahmādayo vayam iveśa na codvijantaḥ

kṣemāya bhūtaya utātma-sukhāya cāsya

vikrīḍitaḿ bhagavato rucirāvatāraiḥ

 

sarve — all; hi — certainly; amī — these; vidhi-karāḥ — executors of orders; tava — Your; sattva-dhāmnaḥ — being always situated in the transcendental world; brahma-ādayaḥ — the demigods, headed by Lord Brahmā; vayam — we; iva — like; īśa — O my Lord; na — not; ca — and; udvijantaḥ — who are afraid (of Your fearful appearance); kṣemāya — for the protection; bhūtaye — for the increase; uta — it is said; ātma-sukhāya — for personal satisfaction by such pastimes; ca — also; asya — of this (material world); vikrīḍitam — manifested; bhagavataḥ — of Your Lordship; rucira — very pleasing; avatāraiḥ — by Your incarnations.

 

TRANSLATION

 

O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. 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.

 

7.9.14

tad yaccha manyum asuraś ca hatas tvayādya

modeta sādhur api vṛścika-sarpa-hatyā

lokāś ca nirvṛtim itāḥ pratiyanti sarve

rūpaḿ nṛsiḿha vibhayāya janāḥ smaranti

 

tat — therefore; yaccha — kindly give up; manyum — Your anger; asuraḥ — my father, Hiraṇyakaśipu, the great demon; ca — also; hataḥ — killed; tvayā — by You; adya — today; modeta — take pleasure; sādhuḥ api — even a saintly person; vṛścika-sarpa-hatyā — by killing a snake or a scorpion; lokāḥ — all the planets; ca — indeed; nirvṛtim — pleasure; itāḥ — have achieved; pratiyanti — are waiting (for pacification of Your anger); sarve — all of them; rūpam — this form; nṛsiḿha — O Lord Nṛsiḿhadeva; vibhayāya — for mitigating their fear; janāḥ — all the people of the universe; smaranti — will remember.

 

TRANSLATION

 

My Lord Nṛsiḿhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, 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.

 

7.9.15

nāhaḿ bibhemy ajita te 'tibhayānakāsya-

jihvārka-netra-bhrukuṭī-rabhasogra-daḿṣṭrāt

āntra-srajaḥ-kṣataja-keśara-śańku-karṇān

nirhrāda-bhīta-digibhād ari-bhin-nakhāgrāt

 

na — not; aham — I; bibhemi — am afraid; ajita — O supreme victorious person, who are never conquered by anyone; te — Your; ati — very much; bhayānaka — fearful; āsya — mouth; jihvā — tongue; arka-netra — eyes shining like the sun; bhrukuṭī — frowning brows; rabhasa — strong; ugra-daḿṣṭrāt — ferocious teeth; āntra-srajaḥ — garlanded by intestines; kṣataja — bloody; keśara — manes; śańku-karṇāt — wedgelike ears; nirhrāda — by a roaring sound (caused by You); bhīta — frightened; digibhāt — from which even the great elephants; ari-bhit — piercing the enemy; nakha-agrāt — the tips of whose nails.

 

TRANSLATION

 

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.

 

7.9.16

trasto 'smy ahaḿ kṛpaṇa-vatsala duḥsahogra-

saḿsāra-cakra-kadanād grasatāḿ praṇītaḥ

baddhaḥ sva-karmabhir uśattama te 'ńghri-mūlaḿ

prīto 'pavarga-śaraṇaḿ hvayase kadā nu

 

trastaḥ — frightened; asmi — am; aham — I; kṛpaṇa-vatsala — O my Lord, who are so kind to the fallen souls (who have no spiritual knowledge); duḥsaha — intolerable; ugra — ferocious; saḿsāra-cakra — of the cycle of birth and death; kadanāt — from such a miserable condition; grasatām — among other conditioned souls, who devour one another; praṇītaḥ — being thrown; baddhaḥ — bound; sva-karmabhiḥ — the course by the reactions of my own activities; uśattama — O great insurmountable; te — Your; ańghri-mūlam — to the soles of the lotus feet; prītaḥ — being pleased (with me); apavarga-śaraṇam — which are the shelter meant for liberation from this horrible condition of material existence; hvayase — You will call (me); kadā — when; nu — indeed.

 

TRANSLATION

 

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?

 

7.9.17

yasmāt priyāpriya-viyoga-saḿyoga-janma-

śokāgninā sakala-yoniṣu dahyamānaḥ

duḥkhauṣadhaḿ tad api duḥkham atad-dhiyāhaḿ

bhūman bhramāmi vada me tava dāsya-yogam

 

yasmāt — because of which (because of existing in the material world); priya — pleasing; apriya — not pleasing; viyoga — by separation; saḿyoga — and combination; janma — whose birth; śoka-agninā — by the fire of lamentation; sakala-yoniṣu — in any type of body; dahyamānaḥ — being burned; duḥkha-auṣadham — remedial measures for miserable life; tat — that; api — also; duḥkham — suffering; a-tat-dhiyā — by accepting the body as the self; aham — I; bhūman — O great one; bhramāmi — am wandering (within the cycle of birth and death); vada — kindly instruct; me — unto me; tava — Your; dāsya-yogam — activities of service.

 

TRANSLATION

 

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.

 

7.9.18

so 'haḿ priyasya suhṛdaḥ paradevatāyā

līlā-kathās tava nṛsiḿha viriñca-gītāḥ

añjas titarmy anugṛṇan guṇa-vipramukto

durgāṇi te pada-yugālaya-haḿsa-sańgaḥ

 

saḥ — that; aham — I (Prahlāda Mahārāja); priyasya — of the dearmost; suhṛdaḥ — well-wisher; paradevatāyāḥ — of the Supreme Personality of Godhead; līlā-kathāḥ — narrations of the pastimes; tava — Your; nṛsiḿha — O my Lord Nṛsiḿhadeva; viriñca-gītāḥ — given by Lord Brahmā by the disciplic succession; añjaḥ — easily; titarmi — I shall cross; anugṛṇan — constantly describing; guṇa — by the modes of material nature; vipramuktaḥ — specifically being uncontaminated; durgāṇi — all miserable conditions of life; te — of You; pada-yuga-ālaya — fully absorbed in meditation on the lotus feet; haḿsa-sańgaḥ — having the association of the haḿsas, or liberated persons (who have no connection with material activities).

 

TRANSLATION

 

O my Lord Nṛsiḿhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haḿsas], 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 Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

 

7.9.19

bālasya neha śaraṇaḿ pitarau nṛsiḿha

nārtasya cāgadam udanvati majjato nauḥ

taptasya tat-pratividhir ya ihāñjaseṣṭas

tāvad vibho tanu-bhṛtāḿ tvad-upekṣitānām

 

bālasya — of a little child; na — not; iha — in this world; śaraṇam — shelter (protection); pitarau — the father and mother; nṛsiḿha — O my Lord Nṛsiḿhadeva; na — neither; ārtasya — of a person suffering from some disease; ca — also; agadam — medicine; udanvati — in the water of the ocean; majjataḥ — of a person who is drowning; nauḥ — the boat; taptasya — of a person suffering from a condition of material misery; tat-pratividhiḥ — the counteraction (invented for stopping the suffering of material existence); yaḥ — that which; iha — in this material world; añjasā — very easily; iṣṭaḥ — accepted (as a remedy); tāvat — similarly; vibho — O my Lord, O Supreme; tanu-bhṛtām — of the living entities who have accepted material bodies; tvat-upekṣitānām — who are neglected by You and not accepted by You.

 

TRANSLATION

 

My Lord Nṛsiḿhadeva, 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.

 

7.9.20

yasmin yato yarhi yena ca yasya yasmād

yasmai yathā yad uta yas tv aparaḥ paro vā

bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ

sañcoditas tad akhilaḿ bhavataḥ svarūpam

 

yasmin — in any condition of life; yataḥ — because of anything; yarhi — at any time (past, present or future); yena — by something; ca — also; yasya — in relationship with anyone; yasmāt — from any causal representative; yasmai — unto anyone (without discrimination in regard to place, person or time); yathā — in any manner; yat — whatever it may be; uta — certainly; yaḥ — anyone who; tu — but; aparaḥ — the other; paraḥ — the supreme; vā — or; bhāvaḥ — being; karoti — does; vikaroti — changes; pṛthak — separate; svabhāvaḥ — nature (under the influence of different modes of material nature); sañcoditaḥ — being influenced; tat — that; akhilam — all; bhavataḥ — of Your Lordship; svarūpam — emanated from Your different energies.

 

TRANSLATION

 

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 Brahmā, 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.

 

7.9.21

māyā manaḥ sṛjati karmamayaḿ balīyaḥ

kālena codita-guṇānumatena puḿsaḥ

chandomayaḿ yad ajayārpita-ṣoḍaśāraḿ

saḿsāra-cakram aja ko 'titaret tvad-anyaḥ

 

māyā — the external energy of the Supreme Personality of Godhead; manaḥ — the mind; sṛjati — creates; karma-mayam — producing hundreds and thousands of desires and acting accordingly; balīyaḥ — extremely powerful, insurmountable; kālena — by time; codita-guṇa — whose three modes of material nature are agitated; anumatena — permitted by the mercy of the glance (time); puḿsaḥ — of the plenary portion, Lord Viṣṇu, the expansion of Lord Kṛṣṇa; chandaḥ-mayam — chiefly influenced by the directions in the Vedas; yat — which; ajayā — because of dark ignorance; arpita — offered; ṣoḍaśa — sixteen; aram — the spokes; saḿsāra-cakram — the wheel of repeated birth and death in different species of life; aja — O unborn Lord; kaḥ — who (is there); atitaret — able to get out; tvat-anyaḥ — without taking shelter at Your lotus feet.

 

TRANSLATION

 

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-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

 

7.9.22

sa tvaḿ hi nitya-vijitātma-guṇaḥ sva-dhāmnā

kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ

cakre visṛṣṭam ajayeśvara ṣoḍaśāre

niṣpīḍyamānam upakarṣa vibho prapannam

 

saḥ — that one (the supreme independent person who, through His external energy, has created the material mind, which is the cause of all suffering in this material world); tvam — You (are); hi — indeed; nitya — eternally; vijita-ātma — conquered; guṇaḥ — whose property of the intelligence; sva-dhāmnā — by Your personal spiritual energy; kālaḥ — the time element (which creates and annihilates); vaśī-kṛta — brought under Your control; visṛjya — by which all effects; visarga — and causes; śaktiḥ — the energy; cakre — in the wheel of time (the repetition of birth and death); visṛṣṭam — being thrown; ajayā — by Your external energy, the mode of ignorance; īśvara — O supreme controller; ṣoḍaśa-are — with sixteen spokes (the five material elements, the ten senses, and the leader of the senses, namely the mind); niṣpīḍyamānam — being crushed (under that wheel); upakarṣa — kindly take me (to the shelter of Your lotus feet); vibho — O supreme great; prapannam — who am fully surrendered unto You.

 

TRANSLATION

 

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.

 

7.9.23

dṛṣṭā mayā divi vibho 'khila-dhiṣṇya-pānām

āyuḥ śriyo vibhava icchati yāñ jano 'yam

ye 'smat pituḥ kupita-hāsa-vijṛmbhita-bhrū-

visphūrjitena lulitāḥ sa tu te nirastaḥ

 

dṛṣṭāḥ — have been seen practically; mayā — by me; divi — in the higher planetary systems; vibho — O my Lord; akhila — all; dhiṣṇya-pānām — of the chiefs of different states or planets; āyuḥ — the duration of life; śriyaḥ — the opulences; vibhavaḥ — glories, influence; icchati — desire; yān — all of which; janaḥ ayam — these people in general; ye — all of which (duration of life, opulence, etc.); asmat pituḥ — of our father, Hiraṇyakaśipu; kupita-hāsa — by his critical laughing when angry; vijṛmbhita — being expanded; bhrū — of the eyebrows; visphūrjitena — simply by the feature; lulitāḥ — pulled down or finished; saḥ — he (my father); tu — but; te — by You; nirastaḥ — completely vanquished.

 

TRANSLATION

 

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.

 

7.9.24

tasmād amūs tanu-bhṛtām aham āśiṣo 'jña

āyuḥ śriyaḿ vibhavam aindriyam āviriñcyāt

necchāmi te vilulitān uruvikrameṇa

kālātmanopanaya māḿ nija-bhṛtya-pārśvam

 

tasmāt — therefore; amūḥ — all those (opulences); tanu-bhṛtām — with reference to living entities possessing material bodies; aham — I; āśiṣaḥ ajñaḥ — knowing well the results of such benedictions; āyuḥ — a long duration of life; śriyam — material opulences; vibhavam — influence and glories; aindriyam — all meant for sense gratification; āviriñcyāt — beginning from Lord Brahmā (down to the small ant); na — not; icchāmi — I want; te — by You; vilulitān — subject to be finished; uru-vikrameṇa — who are extremely powerful; kāla-ātmanā — as the master of the time factor; upanaya — kindly take to; mām — me; nija-bhṛtya-pārśvam — the association of Your faithful servant, Your devotee.

 

TRANSLATION

 

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 Brahmā 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.

 

7.9.25

kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ

kvedaḿ kalevaram aśeṣa-rujāḿ virohaḥ

nirvidyate na tu jano yad apīti vidvān

kāmānalaḿ madhu-lavaiḥ śamayan durāpaiḥ

 

kutra — where; āśiṣaḥ — benedictions; śruti-sukhāḥ — simply pleasing to hear of; mṛgatṛṣṇi-rūpāḥ — exactly like a mirage in the desert; kva — where; idam — this; kalevaram — body; aśeṣa — unlimited; rujām — of diseases; virohaḥ — the place for generating; nirvidyate — become satiated; na — not; tu — but; janaḥ — people in general; yat api — although; iti — thus; vidvān — so-called learned philosophers, scientists and politicians; kāma-analam — the blazing fire of lusty desires; madhu-lavaiḥ — with drops of honey (happiness); śamayan — controlling; durāpaiḥ — very difficult to obtain.

 

TRANSLATION

 

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.

 

7.9.26

kvāhaḿ rajaḥ-prabhava īśa tamo 'dhike 'smin

jātaḥ suretara-kule kva tavānukampā

na brahmaṇo na tu bhavasya na vai ramāyā

yan me 'rpitaḥ śirasi padma-karaḥ prasādaḥ

 

kva — where; aham — I (am); rajaḥ-prabhavaḥ — being born in a body full of passion; īśa — O my Lord; tamaḥ — the mode of ignorance; adhike — surpassing in; asmin — in this; jātaḥ — born; sura-itara-kule — in a family of atheists or demons (who are subordinate to the devotees); kva — where; tava — Your; anukampā — causeless mercy; na — not; brahmaṇaḥ — of Lord Brahmā; na — not; tu — but; bhavasya — of Lord Śiva; na — nor; vai — even; ramāyāḥ — of the goddess of fortune; yat — which; me — of me; arpitaḥ — offered; śirasi — on the head; padma-karaḥ — lotus hand; prasādaḥ — the symbol of mercy.

 

TRANSLATION

 

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 Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.

 

7.9.27

naiṣā parāvara-matir bhavato nanu syāj

jantor yathātma-suhṛdo jagatas tathāpi

saḿsevayā surataror iva te prasādaḥ

sevānurūpam udayo na parāvaratvam

 

na — not; eṣā — this; para-avara — of higher or lower; matiḥ — such discrimination; bhavataḥ — of Your Lordship; nanu — indeed; syāt — there can be; jantoḥ — of ordinary living entities; yathā — as; ātma-suhṛdaḥ — of one who is the friend; jagataḥ — of the whole material world; tathāpi — but still (there is such a demonstration of intimacy or difference); saḿsevayā — according to the degree of service rendered by the devotee; surataroḥ iva — like that of the desire tree in Vaikuṇṭhaloka (which offers fruits according to the desire of the devotee); te — Your; prasādaḥ — benediction or blessing; sevā-anurūpam — according to the category of service one renders to the Lord; udayaḥ — manifestation; na — not; para-avaratvam — discrimination due to higher or lower levels.

 

TRANSLATION

 

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.

 

7.9.28

evaḿ janaḿ nipatitaḿ prabhavāhi-kūpe

kāmābhikāmam anu yaḥ prapatan prasańgāt

kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ

so 'haḿ kathaḿ nu visṛje tava bhṛtya-sevām

 

evam — thus; janam — people in general; nipatitam — fallen; prabhava — of material existence; ahi-kūpe — in a blind well full of snakes; kāma-abhikāmam — desiring the sense objects; anu — following; yaḥ — the person who; prapatan — falling down (in this condition); prasańgāt — because of bad association or increased association with material desires; kṛtvā ātmasāt — causing me (to acquire spiritual qualities like himself, Śrī Nārada); sura-ṛṣiṇā — by the great saintly person (Nārada); bhagavan — O my Lord; gṛhītaḥ — accepted; saḥ — that person; aham — I; katham — how; nu — indeed; visṛje — can give up; tava — Your; bhṛtya-sevām — the service of Your pure devotee.

 

TRANSLATION

 

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 Nārada 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?

 

7.9.29

mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca

manye sva-bhṛtya-ṛṣi-vākyam ṛtaḿ vidhātum

khaḍgaḿ pragṛhya yad avocad asad-vidhitsus

tvām īśvaro mad-aparo 'vatu kaḿ harāmi

 

mat-prāṇa-rakṣaṇam — saving my life; ananta — O unlimited one, reservoir of unlimited transcendental qualities; pituḥ — of my father; vadhaḥ ca — and killing; manye — I consider; sva-bhṛtya — of Your unalloyed servants; ṛṣi-vākyam — and the words of the great saint Nārada; ṛtam — true; vidhātum — to prove; khaḍgam — sword; pragṛhya — taking in hand; yat — since; avocat — my father said; asat-vidhitsuḥ — desiring to act very impiously; tvām — You; īśvaraḥ — any supreme controller; mat-aparaḥ — other than me; avatu — let him save; kam — your head; harāmi — I shall now separate.

 

TRANSLATION

 

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

 

7.9.30

ekas tvam eva jagad etam amuṣya yat tvam

ādy-antayoḥ pṛthag avasyasi madhyataś ca

sṛṣṭvā guṇa-vyatikaraḿ nija-māyayedaḿ

nāneva tair avasitas tad anupraviṣṭaḥ

 

ekaḥ — one; tvam — You; eva — only; jagat — the cosmic manifestation; etam — this; amuṣya — of that (the whole universe); yat — since; tvam — You; ādi — in the beginning; antayoḥ — at the end; pṛthak — separately; avasyasi — exist (as the cause); madhyataḥ ca — also in the middle (the duration between the beginning and end); sṛṣṭvā — creating; guṇa-vyatikaram — the transformation of the three modes of material nature; nija-māyayā — by Your own external energy; idam — this; nānā iva — like many varieties; taiḥ — by them (the modes); avasitaḥ — experienced; tat — that; anupraviṣṭaḥ — entering into.

 

TRANSLATION

 

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.

 

7.9.31

tvaḿ vā idaḿ sadasad īśa bhavāḿs tato 'nyo

māyā yad ātma-para-buddhir iyaḿ hy apārthā

yad yasya janma nidhanaḿ sthitir īkṣaṇaḿ ca

tad vaitad eva vasukālavad aṣṭi-tarvoḥ

 

tvam — You; vā — either; idam — the whole universe; sat-asat — consisting of cause and effect (You are the cause, and Your energy is the effect); īśa — O my Lord, the supreme controller; bhavān — Yourself; tataḥ — from the universe; anyaḥ — separately situated (the creation is made by the Lord, yet He remains separate from the creation); māyā — the energy that appears as a separate creation; yat — of which; ātma-para-buddhiḥ — the conception of one's own and another's; iyam — this; hi — indeed; apārthā — has no meaning (everything is Your Lordship, and therefore there is no hope for understanding "my" and "your"); yat — the substance from which; yasya — of which; janma — creation; nidhanam — annihilation; sthitiḥ — maintenance; īkṣaṇam — manifestation; ca — and; tat — that; vā — or; etat — this; eva — certainly; vasukāla-vat — like the quality of being the earth and, beyond that, the subtle element of the earth (smell); aṣṭi-tarvoḥ — the seed (the cause) and the tree (the effect of the cause).

 

TRANSLATION

 

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 [māyā] 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.

 

7.9.32

nyasyedam ātmani jagad vilayāmbu-madhye

śeṣetmanā nija-sukhānubhavo nirīhaḥ

yogena mīlita-dṛg-ātma-nipīta-nidras

turye sthito na tu tamo na guṇāḿś ca yuńkṣe

 

nyasya — throwing; idam — this; ātmani — in Your own self; jagat — cosmic manifestation created by You; vilaya-ambu-madhye — in the Causal Ocean, in which everything is preserved in a state of reserved energy; śeṣe — You act as if sleeping; ātmanā — by Yourself; nija — Your own personal; sukha-anubhavaḥ — experiencing the state of spiritual bliss; nirīhaḥ — appearing to be doing nothing; yogena — by the mystic power; mīlita-dṛk — the eyes appearing closed; ātma — by a manifestation of Yourself; nipīta — prevented; nidraḥ — whose sleeping; turye — in the transcendental stage; sthitaḥ — keeping (Yourself); na — not; tu — but; tamaḥ — the material condition of sleeping; na — nor; guṇān — the material modes; ca — and; yuńkṣe — do You engage Yourself in.

 

TRANSLATION

 

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 Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

 

7.9.33

tasyaiva te vapur idaḿ nija-kāla-śaktyā

sañcodita-prakṛti-dharmaṇa ātma-gūḍham

ambhasy ananta-śayanād viramat-samādher

nābher abhūt sva-kaṇikā-vaṭavan-mahābjam

 

tasya — of that Supreme Personality of Godhead; eva — certainly; te — of You; vapuḥ — the cosmic body; idam — this (universe); nija-kāla-śaktyā — by the potent time factor; sañcodita — agitated; prakṛti-dharmaṇaḥ — of Him, by whom the three guṇas, or qualities of material nature; ātma-gūḍham — dormant in Yourself; ambhasi — in the water known as the Causal Ocean; ananta-śayanāt — from the bed known as Ananta (another feature of Yourself); viramat-samādheḥ — having awakened from the samādhi (yogic trance); nābheḥ — from the navel; abhūt — appeared; sva-kaṇikā — from the seed; vaṭa-vat — like the great banyan tree; mahā-abjam — the great lotus of the worlds (has similarly grown).

 

TRANSLATION

 

This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, 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.

 

7.9.34

tat-sambhavaḥ kavir ato 'nyad apaśyamānas

tvāḿ bījam ātmani tataḿ sa bahir vicintya

nāvindad abda-śatam apsu nimajjamāno

jāte 'ńkure katham uhopalabheta bījam

 

tat-sambhavaḥ — who was generated from that lotus flower; kaviḥ — he who can understand the subtle cause of creation (Lord Brahmā); ataḥ — from that (lotus); anyat — anything else; apaśyamānaḥ — not able to see; tvām — Your Lordship; bījam — the cause of the lotus; ātmani — in himself; tatam — expanded; saḥ — he (Lord Brahmā); bahiḥ vicintya — considering to be external; na — not; avindat — understood (You); abda-śatam — for a hundred years according to the demigods*; apsu — in the water; nimajjamānaḥ — diving; jāte ańkure — when the seed fructifies and is manifested as a creeper; katham — how; uha — O my Lord; upalabheta — one can perceive; bījam — the seed that has already fructified.

 

TRANSLATION

 

From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā 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.

 

7.9.35

sa tv ātma-yonir ativismita āśrito 'bjaḿ

kālena tīvra-tapasā pariśuddha-bhāvaḥ

tvām ātmanīśa bhuvi gandham ivātisūkṣmaḿ

bhūtendriyāśayamaye vitataḿ dadarśa

 

saḥ — he (Lord Brahmā); tu — but; ātma-yoniḥ — who is born without a mother (directly begotten by the father, Lord Viṣṇu); ati-vismitaḥ — very much surprised (not finding the source of his birth); āśritaḥ — situated on; abjam — the lotus; kālena — in due course of time; tīvra-tapasā — by severe austerities; pariśuddha-bhāvaḥ — being completely purified; tvām — You; ātmani — in his body and existence; īśa — O my Lord; bhuvi — within the earth; gandham — aroma; iva — like; ati-sūkṣmam — very subtle; bhūta-indriya — composed of elements and senses; āśaya-maye — and that filled with desires (the mind); vitatam — spread out; dadarśa — found.

 

TRANSLATION

 

Lord Brahmā, who is celebrated as ātma-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.

 

7.9.36

evaḿ sahasra-vadanāńghri-śiraḥ-karoru-

nāsādya-karṇa-nayanābharaṇāyudhāḍhyam

māyāmayaḿ sad-upalakṣita-sanniveśaḿ

dṛṣṭvā mahā-puruṣam āpa mudaḿ viriñcaḥ

 

evam — in this way; sahasra — thousands and thousands; vadana — faces; ańghri — feet; śiraḥ — heads; kara — hands; uru — thighs; nāsa-ādya — noses, etc.; karṇa — ears; nayana — eyes; ābharaṇa — varieties of ornaments; āyudha — varieties of weapons; āḍhyam — endowed with; māyā-mayam — all demonstrated by unlimited potency; sat-upalakṣita — appearing in different symptoms; sanniveśam — combined together; dṛṣṭvā — seeing; mahā-puruṣam — the Supreme Personality of Godhead; āpa — achieved; mudam — transcendental bliss; viriñcaḥ — Lord Brahmā.

 

TRANSLATION

 

Lord Brahmā 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 Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.

 

7.9.37

tasmai bhavān haya-śiras tanuvaḿ hi bibhrad

veda-druhāv atibalau madhu-kaiṭabhākhyau

hatvānayac chruti-gaṇāḿś ca rajas tamaś ca

sattvaḿ tava priyatamāḿ tanum āmananti

 

tasmai — unto Lord Brahmā; bhavān — Your Lordship; haya-śiraḥ — having the head and neck of a horse; tanuvam — the incarnation; hi — indeed; bibhrat — accepting; veda-druhau — two demons who were against the Vedic principles; ati-balau — extremely powerful; madhu-kaiṭabha-ākhyau — known as Madhu and Kaiṭabha; hatvā — killing; anayat — delivered; śruti-gaṇān — all the different Vedas (Sāma, Yajur, Ṛg and Atharva); ca — and; rajaḥ tamaḥ ca — by representing the modes of passion and ignorance; sattvam — pure transcendental goodness; tava — Your; priya-tamām — most dear; tanum — form (as Hayagrīva); āmananti — they honor.

 

TRANSLATION

 

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

 

 7.9.38

itthaḿ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haḿsi jagat pratīpān

dharmaḿ mahā-puruṣa pāsi yugānuvṛttaḿ

channaḥ kalau yad abhavas tri-yugo 'tha sa tvam

 

ittham — in this way; nṛ — like a human being (such as Lord Kṛṣṇa and Lord Rāmacandra); tiryak — like animals (such as the boar); ṛṣi — as a great saint (Paraśurāma); deva — as demigods; jhaṣa — as an aquatic (such as the fish and tortoise); avatāraiḥ — by such different incarnations; lokān — all the different planetary systems; vibhāvayasi — You protect; haḿsi — You (sometimes) kill; jagat pratīpān — persons who have simply created trouble in this world; dharmam — the principles of religion; mahā-puruṣa — O great personality; pāsi — You protect; yuga-anuvṛttam — according to the different millenniums; channaḥ — covered; kalau — in the age of Kali; yat — since; abhavaḥ — have been (and will be in the future); tri-yugaḥ — named Triyuga; atha — therefore; saḥ — the same personality; tvam — You.

 

TRANSLATION

 

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.

 

7.9.39

naitan manas tava kathāsu vikuṇṭha-nātha

samprīyate durita-duṣṭam asādhu tīvram

kāmāturaḿ harṣa-śoka-bhayaiṣaṇārtaḿ

tasmin kathaḿ tava gatiḿ vimṛśāmi dīnaḥ

 

na — certainly not; etat — this; manaḥ — mind; tava — Your; kathāsu — in transcendental topics; vikuṇṭha-nātha — O Lord of Vaikuṇṭha, where there is no anxiety; samprīyate — is pacified or interested in; durita — by sinful activities; duṣṭam — polluted; asādhu — dishonest; tīvram — very difficult to control; kāma-āturam — always full of different desires and lusty propensities; harṣa-śoka — sometimes by jubilation and sometimes by distress; bhaya — and sometimes by fear; eṣaṇā — and by desiring; ārtam — distressed; tasmin — in that mental status; katham — how; tava — Your; gatim — transcendental activities; vimṛśāmi — I shall consider and try to understand; dīnaḥ — who am most fallen and poor.

 

TRANSLATION

 

My dear Lord of the Vaikuṇṭha 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?

 

7.9.40

jihvaikato 'cyuta vikarṣati māvitṛptā

śiśno 'nyatas tvag-udaraḿ śravaṇaḿ kutaścit

ghrāṇo 'nyataś capala-dṛk kva ca karma-śaktir