> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 10: 'Summum Bonum'

> > *******

> > Chapter Two: Prayers by the Demigods for Lord Krishna in the Womb

> > ********

> > TEXTS 1-2

> > s'rî-s'uka uvâca

> > pralamba-baka-cânûra-

> > trinâvarta-mahâs'anaih

> > mustikârista-dvivida-

> > pûtanâ-kes'i-dhenukaih

> > anyais' câsura-bhûpâlair

> > bâna-bhaumâdibhir yutah

> > yadûnâm kadanam cakre

> > balî mâgadha-sams'rayah

> > s'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; pralamba: by the asura named Pralamba; baka: by the asura named Baka; cânûra: by the asura named Cânûra; trinâvarta: by the asura named Trinâvarta; mahâs'anaih: by Aghâsura; mustika: by the asura named Mustika; arista: by the asura Arista; dvivida: by the asura named Dvivida; pûtanâ: by Pûtanâ; kes'i: by Kes'î; dhenukaih: by Dhenuka; anyaih ca: and by many others; asura-bhûpâlaih: by demoniac kings on the surface of the globe; bâna: by King Bâna; bhauma: by Bhaumâsura; âdibhih: and by others as well; yutah: being assisted; yadûnâm: of the kings of the Yadu dynasty; kadanam: persecution; cakre: regularly performed; balî: very powerful; mâgadha-sams'rayah: under the protection of Jarâsandha, the King of Magadha.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: Under the protection of Magadharâja, Jarâsandha, the powerful Kamsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka, Cânûra, Trinâvarta, Aghâsura, Musika, Arisa, Dvivida, Pûtanâ, Kes'î, Dhenuka, Bânâsura, Narakâsura and many other demoniac kings on the surface of the earth.

> > ********

> > TEXT 3

> > te pîditâ nivivis'uh

> > kuru-pancâla-kekayân

> > s'âlvân vidarbhân nishadhân

> > videhân kos'alân api

> > te: they (the kings of the Yadu dynasty); pîditâh: being persecuted; nivivis'uh: took shelter or entered (the kingdoms); kuru-pancâla: the countries occupied by the Kurus and Pancâlas; kekayân: the countries of the Kekayas; s'âlvân: the countries occupied by the S'âlvas; vidarbhân: the countries occupied by the Vidarbhas; nishadhân: the countries occupied by the Nishadhas; videhân: the country of Videha; kos'alân api: as well as the countries occupied by the Kos'alas.

> > TRANSLATION

> > Persecuted by the demoniac kings, the Yadavas left their own kingdom and entered various others, like those of the Kurus, Pancâlas, Kekayas, S'âlvas, Vidarbhas, Nishadhas, Videhas and Kos'alas.

> > ********

> > TEXTS 4-5

> > eke tam anurundhânâ

> > jnâtayah paryupâsate

> > hateshu shatsu bâleshu

> > devakyâ augraseninâ

> > saptamo vaishnavam dhâma

> > yam anantam pracakshate

> > garbho babhûva devakyâ

> > harsha-s'oka-vivardhanah

> > eke: some of them; tam: unto Kamsa; anurundhânâh: exactly following his policy; jnâtayah: relatives; paryupâsate: began to agree with him; hateshu: having been killed; shatsu: six; bâleshu: children; devakyâh: born of Devakî; augraseninâ: by the son of Ugrasena (Kamsa);

> > saptamah: the seventh; vaishnavam: of Lord Vishnu; dhâma: a plenary expansion; yam: unto whom; anantam: by the name Ananta; pracakshate: is celebrated; garbhah: embryo; babhûva: there was; devakyâh: of Devakî; harsha-s'oka-vivardhanah: simultaneously arousing pleasure and lamentation.

> > TRANSLATION

> > Some of their relatives, however, began to follow Kamsa's principles and act in his service. After Kamsa, the son of Ugrasena, killed the six sons of Devakî, a plenary portion of Krishna entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Krishna 's second quadruple expansion.

> > ********

> > TEXT 6

> > bhagavân api vis'vâtmâ

> > viditvâ kamsajam bhayam

> > yadûnâm nija-nâthânâm

> > yogamâyâm samâdis'at

> > bhagavân: S'rî Krishna, the Supreme Personality of Godhead; api: also; vis'vâtmâ: who is the Supersoul of everyone; viditvâ: understanding the position of the Yadus and His other devotees; kamsa-jam: because of Kamsa; bhayam: fear; yadûnâm: of the Yadus; nija-nâthânâm: who had accepted Him, the Supreme Lord, as their supreme shelter; yogamâyâm: unto Yogamâyâ, the spiritual potency of Krishna; samâdis'at: ordered as follows.

> > TRANSLATION

> > To protect the Yadus, His personal devotees, from Kamsa's attack, the Personality of Godhead, Vis'vâtmâ, the Supreme Soul of everyone, ordered Yogamâyâ as follows.

> > ********

> > TEXT 7

> > gaccha devi vrajam bhadre

> > gopa-gobhir alankritam

> > rohinî vasudevasya

> > bhâryâste nanda-gokule

> > anyâs' ca kamsa-samvignâ

> > vivareshu vasanti hi

> > gaccha: now go; devi: O you who are worshipable for the whole world; vrajam: to the land of Vraja; bhadre: O you who are auspicious for all living entities; gopa-gobhih: with cowherds and cows; alankritam: decorated; rohinî: by the name Rohinî; vasudevasya: of Vasudeva, Krishna's father; bhâryâ: one of the wives; âste: is living; nanda-gokule: in the estate of Nanda Mahârâja known as Gokula, where hundreds and thousands of cows are maintained; anyâh ca: and other wives; kamsa-samvignâh: being afraid of Kamsa; vivareshu: in secluded places; vasanti: are living; hi: indeed.

> > TRANSLATION

> > The Lord ordered Yogamâyâ: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohinî, the wife of Vasudeva, is living at the home of Nanda Mahârâja. Other wives of Vasudeva are also living there incognito because of fear of Kamsa. Please go there.

> > ********

> > TEXT 8

> > devakyâ jathare garbham

> > s'eshâkhyam dhâma mâmakam

> > tat sannikrishya rohinyâ

> > udare sannives'aya

> > devakyâh: of Devakî; jathare: within the womb; garbham: the embryo; s'esha-âkhyam: known as S'esha, the plenary expansion of Krishna ; dhâma: the plenary expansion; mâmakam: of Me; tat: Him; sannikrishya: attracting; rohinyâh: of Rohinî; udare: within the womb; sannives'aya: transfer without difficulty.

> > TRANSLATION

> > Within the womb of Devakî is My partial plenary expansion known as Sankarshana or S'esha. Without difficulty, transfer Him into the womb of Rohinî.

> > ********

> > TEXT 9

> > athâham ams'a-bhâgena

> > devakyâh putratâm s'ubhe

> > prâpsyâmi tvam yas'odâyâm

> > nanda-patnyâm bhavishyasi

> > atha: therefore; aham: I; ams'a-bhâgena: by My plenary expansion; devakyâh: of Devakî; putratâm: the son; s'ubhe: O all-auspicious Yogamâyâ; prâpsyâmi: I shall become; tvam: you; yas'odâyâm: in the womb of mother Yas'odâ; nanda-patnyâm: in the wife of Mahârâja Nanda; bhavishyasi: shall also appear.

> > TRANSLATION

> > O all-auspicious Yogamâyâ, I shall then appear with My full six opulences as the son of Devakî, and you will appear as the daughter of mother Yas'odâ, the queen of Mahârâja Nanda.

> > ********

> > SB 10.2.10

> > TEXT 10

> > arcishyanti manushyâs tvâm

> > sarva-kâma-vares'varîm

> > dhûpopahâra-balibhih

> > sarva-kâma-vara-pradâm

> > arcishyanti: will worship; manushyâh: human society; tvâm: unto you; sarva-kâma-vara-îs'varîm: because you are the best of the demigods who can fulfill all material desires; dhûpa: by incense; upahâra: by presentations; balibhih: by different types of worship through sacrifice; sarva-kâma: of all material desires; vara: the blessings; pradâm: one who can bestow.

> > TRANSLATION

> > By sacrifices of animals, ordinary human beings will worship you gorgeously, with various paraphernalia, because you are supreme in fulfilling the material desires of everyone.

> > ********

> > SB 10.2.11-12

> > TEXTS 11-12

> > nâmadheyâni kurvanti

> > sthânâni ca narâ bhuvi

> > durgeti bhadrakâlîti

> > vijayâ vaishnavîti ca

> > kumudâ candikâ krishnâ

> > mâdhavî kanyaketi ca

> > mâyâ nârâyanîs'ânî

> > s'âradety ambiketi ca

> > nâmadheyâni: different names; kurvanti: will give; sthânâni: in different places; ca: also; narâh: persons interested in material enjoyment; bhuvi: on the surface of the globe; durgâ iti: the name Durgâ; bhadrakâlî iti: the name Bhadrakâlî; vijayâ: the name Vijayâ; vaishnavî iti: the name Vaishnavî; ca: also; kumudâ: the name Kumudâ; candikâ: the name Candikâ; krishnâ: the name Krishnâ; mâdhavî: the name Mâdhavî; kanyakâ iti: the name Kanyakâ or Kanya-kumârî; ca: also; mâyâ: the name Mâyâ; nârâyanî: the name Nârâyanî; îs'ânî: the name Îs'ânî; s'âradâ: the name S'âradâ; iti: thus; ambikâ: the name Ambikâ; iti: also; ca: and.

> > TRANSLATION

> > Lord Krishna blessed Mâyâdevî by saying: In different places on the surface of the earth, people will give you different names, such as Durgâ, Bhadrakâlî, Vijayâ, Vaishnavî, Kumudâ, Candikâ, Krishnâ, Mâdhavî, Kanyakâ, Mâyâ, Nârâyanî, …s'ânî, S'âradâ and Ambikâ.

> > ********

> > TEXT 13

> > garbha-sankarshanât tam vai

> > prâhuh sankarshanam bhuvi

> > râmeti loka-ramanâd

> > balabhadram balocchrayât

> > garbha-sankarshanât: because He will be taken from the womb of Devakî to that of Rohinî; tam: Him (Rohinî-nandana, the son of Rohinî); vai: indeed; prâhuh: people will call; sankarshanam: by the name Sankarshana; bhuvi: in the world; râma iti: He will also be called Râma; loka-ramanât: because of His special mercy in enabling people in general to become devotees; balabhadram: He will also be called Balabhadra; bala-ucchrayât: because of extensive bodily strength.

> > TRANSLATION

> > The son of Rohinî will also be celebrated as Sankarshana because of being sent from the womb of Devakî to the womb of Rohinî. He will be called Râma because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.

> > ********

> > TEXT 14

> > sandishthaivam bhagavatâ

> > tathety om iti tad-vacah

> > pratigrihya parikramya

> > gâm gatâ tat tathâkarot

> > sandishthâ: having been ordered; evam: thus; bhagavatâ: by the Supreme Personality of Godhead; tathâ iti: so be it; om: affirmation by the mantra om; iti: thus; tat-vacah: His words; pratigrihya: accepting the order; parikramya: after circumambulating Him; gâm: to the surface of the globe; gatâ: she immediately went; tat: the order, as given by the Supreme Personality of Godhead; tathâ: just so; akarot: executed.

> > TRANSLATION

> > Thus instructed by the Supreme Personality of Godhead, Yogamâyâ immediately agreed. With the Vedic mantra om, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.

> > ********

> > TEXT 15

> > garbhe pranîte devakyâ

> > rohinîm yoga-nidrayâ

> > aho visramsito garbha

> > iti paurâ vicukrus'uh

> > garbhe: when the embryo; pranîte: was carried from the womb; devakyâh: of Devakî; rohinîm: to the womb of Rohinî; yoga-nidrayâ: by the spiritual energy called Yogamâyâ; aho: alas; visramsitah: is lost; garbhah: the embryo; iti: thus; paurâh: all the inhabitants of the house; vicukrus'uh: lamented.

> > TRANSLATION

> > When the child of Devakî was attracted and transferred into the womb of Rohinî by Yogamâyâ, Devakî seemed to have a miscarriage. Thus all the inhabitants of the palace loudly lamented, "Alas, Devakî has lost her child!n

> > ********

> > TEXT 16

> > bhagavân api vis'vâtmâ

> > bhaktânâm abhayankarah

> > âvives'âms'a-bhâgena

> > mana ânakadundubheh

> > bhagavân: the Supreme Personality of Godhead; api: also; vis'vâtmâ: the Supersoul of all living entities; bhaktânâm: of His devotees; abhayam-karah: always killing the causes of fear; âvives'a: entered; ams'a-bhâgena: with all of His potential opulences (shad-ais'varya-pûrna); manah: in the mind; ânakadundubheh: of Vasudeva.

> > TRANSLATION

> > Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.

> > ********

> > SB 10.2.17

> > TEXT 17

> > sa bibhrat paurusham dhâma

> > bhrâjamâno yathâ ravih

> > durâsado 'tidurdharsho

> > bhûtânâm sambabhûva ha

> > sah: he (Vasudeva); bibhrat: carried; paurusham: pertaining to the Supreme Person; dhâma: the spiritual effulgence; bhrâjamânah: illuminating; yathâ: as; ravih: the sunshine; durâsadah: very difficult even to look at, difficult to understand by sensory perception; ati-durdharshah: approachable with great difficulty; bhûtânâm: of all living entities; sambabhûva: so he became; ha: positively.

> > TRANSLATION

> > While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord's transcendentally illuminating effulgence, and thus he became as bright as the sun. He was therefore very difficult to see or approach through sensory perception. Indeed, he was unapproachable and unperceivable even for such formidable men as Kamsa, and not only for Kamsa but for all living entities.

> > ********

> > TEXT 18

> > tato jagan-mangalam acyutâms'am

> > samâhitam s'ûra-sutena devî

> > dadhâra sarvâtmakam âtma-bhûtam

> > kâsthâ yathânanda-karam manastah

> > tatah: thereafter; jagat-mangalam: auspiciousness for all living entities in all the universes of the creation; acyuta-ams'am: the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions; samâhitam: fully transferred; s'ûra-sutena: by Vasudeva, the son of S'ûrasena; devî: Devakî-devî; dadhâra: carried; sarva-âtmakam: the Supreme Soul of everyone; âtma-bhûtam: the cause of all causes; kâsthâ: the east; yathâ: just as; ânanda-karam: the blissful (moon); manastah: being placed within the mind.

> > TRANSLATION

> > Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakî. Devakî, having thus been initiated by Vasudeva, became beautiful by carrying Lord Krishna, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

> > ********

> > TEXT 19

> > sâ devakî sarva-jagan-nivâsa-

> > nivâsa-bhûtâ nitarâm na reje

> > bhojendra-gehe 'gni-s'ikheva ruddhâ

> > sarasvatî jnâna-khale yathâ satî

> > sâ devakî: that Devakîdevî; sarva-jagat-nivâsa: of the Supreme Personality of Godhead, the sustainer of all the universes (mat-sthâni sarva-bhûtâni); nivâsa-bhûtâ: the womb of Devakî has now become the residence; nitarâm: extensively; na: not; reje: became illuminated; bhojendra-gehe: within the limits of the house of Kamsa; agni-s'ikhâ iva: like the flames of a fire; ruddhâ: covered; sarasvatî: knowledge; jnâna-khale: in a person known as jnâna-khala, one who possesses knowledge but cannot distribute it; yathâ: or just as; satî: so being.

> > TRANSLATION

> > Devakî then kept within herself the Supreme Personality of Godhead, the cause of all causes, the foundation of the entire cosmos, but because she was under arrest in the house of Kamsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.

> > ********

> > TEXT 20

> > tâm vîkshya kamsah prabhayâjitântarâm

> > virocayantîm bhavanam s'uci-smitâm

> > âhaisha me prâna-haro harir guhâm

> > dhruvam s'rito yan na pureyam îdris'î

> > tâm: her (Devakî); vîkshya: after seeing; kamsah: her brother Kamsa; prabhayâ: with the enhancement of her beauty and influence; ajita-antarâm: because of keeping Ajita, the Supreme Personality of Godhead, Vishnu, within herself; virocayantîm: illuminating; bhavanam: the whole atmosphere of the house; s'uci-smitâm: smiling and brilliant; âha: said to himself; eshah: this (Supreme Person); me: my; prâna-harah: who will kill me; harih: Lord Vishnu; guhâm: within the womb of Devakî; dhruvam: certainly; s'ritah: has taken shelter; yat: because; na: was not; purâ: formerly; iyam: Devakî; îdris'î: like this.

> > TRANSLATION

> > Because the Supreme Personality of Godhead was within her womb, Devakî illuminated the entire atmosphere in the place where she was confined. Seeing her jubilant, pure and smiling, Kamsa thought, "The Supreme Personality of Godhead, Vishnu, who is now within her, will kill me. Devakî has never before looked so brilliant and jubilant."

> > ********

> > SB 10.2.21

> > TEXT 21

> > kim adya tasmin karanîyam âs'u me

> > yad artha-tantro na vihanti vikramam

> > striyâh svasur gurumatyâ vadho 'yam

> > yas'ah s'riyam hanty anukâlam âyuh

> > kim: what; adya: now, immediately; tasmin: in this situation; karanîyam: is to be done; âs'u: without delay; me: my duty; yat: because; artha-tantrah: the Supreme Personality of Godhead, who is always determined to protect the sâdhus and kill the asâdhus; na: does not; vihanti: give up; vikramam: His prowess; striyâh: of a woman; svasuh: of my sister; guru-matyâh: especially when she is pregnant; vadhah ayam: the killing; yas'ah: fame; s'riyam: opulence; hanti: will vanquish; anukâlam: forever; âyuh: and the duration of life.

> > TRANSLATION

> > Kamsa thought: What is my duty now? The Supreme Lord, who knows His purpose [paritrânâya sâdhûnâm vinâs'âya ca dushkritâm Bg. 4.8], will not give up His prowess. Devakî is a woman, she is my sister, and moreover she is now pregnant. If I kill her, my reputation, opulence and duration of life will certainly be vanquished.

> > ********

> > TEXT 22

> > sa esha jîvan khalu sampareto

> > varteta yo 'tyanta-nris'amsitena

> > dehe mrite tam manujâh s'apanti

> > gantâ tamo 'ndham tanu-mânino dhruvam

> > sah: he; eshah: that jealous person; jîvan: while living; khalu: even; samparetah: is dead; varteta: continues to live; yah: anyone who; atyanta: very much; nris'amsitena: by executing cruel activities; dehe: when the body; mrite: is finished; tam: him; manujâh: all human beings; s'apanti: condemn; gantâ: he will go; tamah andham: to hellish life; tanu-mâninah: of a person in the bodily concept of life; dhruvam: without a doubt.

> > TRANSLATION

> > A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.

> > ********

> > TEXT 23

> > iti ghoratamâd bhâvât

> > sannivrittah svayam prabhuh

> > âste pratîkshams taj-janma

> > harer vairânubandha-krit

> > iti: thus (thinking in the above-mentioned way); ghora-tamât bhâvât: from the most ghastly contemplation of how to kill his sister; sannivrittah: refrained; svayam: personally deliberating; prabhuh: one who was in full knowledge (Kamsa); âste: remained; pratîkshan: awaiting the moment; tat-janma: until the birth of Him; hareh: of the Supreme Personality of Godhead, Hari; vaira-anubandha-krit: determined to continue such enmity.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: Deliberating in this way, Kamsa, although determined to continue in enmity toward the Supreme Personality of Godhead, refrained from the vicious killing of his sister. He decided to wait until the Lord was born and then do what was needed.

> > ********

> > TEXT 24

> > âsînah samvis'ams tisthan

> > bhunjânah paryatan mahîm

> > cintayâno hrishîkes'am

> > apas'yat tanmayam jagat

> > âsînah: while sitting comfortably in his sitting room or on the throne; samvis'an: or lying on his bed; tisthan: or staying anywhere; bhunjânah: while eating; paryatan: while walking or moving; mahîm: on the ground, going hither and thither; cintayânah: always inimically thinking of; hrishîkes'am: the Supreme Personality of Godhead, the controller of everything; apas'yat: observed; tat-mayam: consisting of Him (Krishna), and nothing more; jagat: the entire world.

> > TRANSLATION

> > While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kamsa saw only his enemy, the Supreme Lord, Hrishîkes'a. In other words, by thinking of his all-pervading enemy, Kamsa became unfavorably Krishna conscious.

> > ********

> > TEXT 25

> > brahmâ bhavas' ca tatraitya

> > munibhir nâradâdibhih

> > devaih sânucaraih sâkam

> > gîrbhir vrishanam aidayan

> > brahmâ: the supreme four-headed demigod; bhavah ca: and Lord S'iva; tatra: there; etya: arriving; munibhih: accompanied by great sages; nârada-âdibhih: by Nârada and others; devaih: and by demigods like Indra, Candra and Varuna; sa-anucaraih: with their followers; sâkam: all together; gîrbhih: by their transcendental prayers; vrishanam: the Supreme Personality of Godhead, who can bestow blessings upon everyone; aidayan: pleased.

> > TRANSLATION

> > Lord Brahmâ and Lord S'iva, accompanied by great sages like Nârada, Devala and Vyâsa and by other demigods like Indra, Candra and Varuna, invisibly approached the room of Devakî, where they all joined in offering their respectful obeisances and prayers to please the Supreme Personality of Godhead, who can bestow blessings upon everyone.

> > ********

> > TEXT 26

> > satya-vratam satya-param tri-satyam

> > satyasya yonim nihitam ca satye

> > satyasya satyam rita-satya-netram

> > satyâtmakam tvâm s'aranam prapannâh

> > satya-vratam: the Personality of Godhead, who never deviates from His vow; satya-param: who is the Absolute Truth (as stated in the beginning of S'rîmad-Bhâgavatam, satyam param dhîmahi); tri-satyam: He is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasya: of all relative truths, which are emanations from the Absolute Truth, Krishna ; yonim: the cause; nihitam: entered. ;ca: and; satye: in the factors that create this material world (namely, the five elements: earth, water, fire, air and ether); satyasya: of all that is accepted as the truth; satyam: the Lord is the original truth; rita-satya-netram: He is the origin of whatever truth is pleasing (sunetram); satya-âtmakam: everything pertaining to the Lord is truth (sac-cid-ânanda: His body is truth, His knowledge is truth, and His pleasure is truth); tvâm: unto you, O Lord; s'aranam: offering our full surrender; prapannâh: we are completely under Your protection.

> > TRANSLATION

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

> > ********

> > TEXT 27

> > ekâyano 'sau dvi-phalas tri-mûlas'

> > catû-rasah panca-vidhah shad-âtmâ

> > sapta-tvag asa-vitapo navâksho

> > das'a-cchadî dvi-khago hy âdi-vrikshah

> > eka-ayanah: the body of an ordinary living being is fully dependent on the material elements; asau: that; dvi-phalah: in this body we are subject to material happiness and distress, which result from karma; tri-mûlah: having three roots, the three modes of nature (goodness, passion and ignorance), upon which the body is created; catuh-rasah: four rasas, or tastes; panca-vidhah: consisting of five senses for acquiring knowledge (the eyes, ears, nose, tongue and touch); shat-âtmâ: six circumstances (lamentation, illusion, old age, death, hunger and thirst); sapta-tvak: having seven coverings (skin, blood, muscle, fat, bone, marrow and semen); asa-vitapah: eight branches (the five gross elements: earth, water, fire, air and ether: and also the mind, intelligence and ego); nava-akshah: nine holes; das'a-chadî: ten kinds of life air, resembling the leaves of a tree; dvi-khagah: two birds (the individual soul and the Supersoul); hi: indeed; âdi-vrikshah : this is the original tree or construction of the material body, whether individual or universal.

> > TRANSLATION

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

> > ********

> > TEXT 28

> > tvam eka evâsya satah prasûtis

> > tvam sannidhânam tvam anugrahas' ca

> > tvan-mâyayâ samvrita-cetasas tvâm

> > pas'yanti nânâ na vipas'cito ye

> > tvam: You (O Lord); ekah: being one without a second, You are everything; eva: indeed; asya satah: of this cosmic manifestation now visible; prasûtih: the original source; tvam: Your Lordship; sannidhânam: the conservation of all such energy when everything is annihilated; tvam: Your Lordship; anugrahah ca: and the maintainer; tvat-mâyayâ: by Your illusory, external energy; samvrita-cetasah: those whose intelligence is covered by such illusory energy; tvâm: unto You; pas'yanti: observe; nânâ: many varieties; na: not; vipas'citah: learned scholars or devotees; ye: who are.

> > TRANSLATION

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

> > ********

> > TEXT 29

> > bibharshi rûpâny avabodha âtmâ

> > kshemâya lokasya carâcarasya

> > sattvopapannâni sukhâvahâni

> > satâm abhadrâni muhuh khalânâm

> > bibharshi: You accept; rûpâni: varieties of forms, such as Matsya, Kûrma, Varâha, Râma and Nrisimha; avabodhah âtmâ: in spite of having different incarnations, You remain the Supreme, full of knowledge; kshemâya: for the benefit of everyone, and especially the devotees; lokasya: of all living entities; cara-acarasya: moving and nonmoving; sattva-upapannâni: all such incarnations are transcendental (s'uddha-sattva); sukha-avahâni: full of transcendental bliss; satâm: of the devotees; abhadrâni: all inauspiciousness or annihilation; muhuh: again and again; khalânâm: of the nondevotees.

> > TRANSLATION

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

> > ********

> > TEXT 30

> > tvayy ambujâkshâkhila-sattva-dhâmni

> > samâdhinâves'ita-cetasaike

> > tvat-pâda-potena mahat-kritena

> > kurvanti govatsa-padam bhavâbdhim

> > tvayi: in You; ambuja-aksha: O lotus-eyed Lord; akhila-sattva-dhâmni: who are the original cause of all existence, from whom everything emanates and in whom all potencies reside; samâdhinâ: by constant meditation and complete absorption (in thoughts of You, the Supreme Personality of Godhead); âves'ita: fully absorbed, fully engaged; cetasâ: but by such a mentality; eke: the one process of always thinking of Your lotus feet; tvat-pâda-potena: by boarding such a boat as Your lotus feet; mahat-kritena: by that action which is considered the most powerful original existence or which is executed by mahâjanas; kurvanti: they make; govatsa-padam: like the hoofprint of a calf; bhava-abdhim: the great ocean of nescience.

> > TRANSLATION

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

> > ********

> > TEXT 31

> > svayam samuttîrya sudustaram dyuman

> > bhavârnavam bhîmam adabhra-sauhridâh

> > bhavat-padâmbhoruha-nâvam atra te

> > nidhâya yâtâh sad-anugraho bhavân

> > svayam: personally; samuttîrya: perfectly crossing; su-dustaram: which is very difficult to cross; dyuman: O Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance; bhava-arnavam: the ocean of nescience; bhîmam: which is extremely fierce; adabhra-sauhridâh: devotees who are incessantly friendly to the fallen souls; bhavat-pada-ambhoruha: Your lotus feet; nâvam: the boat for crossing; atra: in this world; te: they (the Vaishnavas); nidhâya: leaving behind; yâtâh: on to the ultimate destination, Vaikuntha; sat-anugrahah: who are always kind and merciful to the devotees; bhavân: You.

> > TRANSLATION

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

> > ********

> > TEXT 32

> > ye 'nye 'ravindâksha vimukta-mâninas

> > tvayy asta-bhâvâd avis'uddha-buddhayah

> > âruhya kricchrena param padam tatah

> > patanty adho 'nâdrita-yushmad-anghrayah

> > ye anye: anyone, or all others; aravinda-aksha: O lotus-eyed one; vimukta-mâninah: falsely considering themselves free from the bondage of material contamination; tvayi: unto You; asta-bhâvât: speculating in various ways but not knowing or desiring more information of Your lotus feet; avis'uddha-buddhayah: whose intelligence is still not purified and who do not know the goal of life; âruhya: even though achieving; kricchrena: by undergoing severe austerities, penances and hard labor; param padam: the highest position (according to their imagination and speculation); tatah: from that position; patanti: they fall; adhah: down into material existence again; anâdrita: neglecting devotion to; yushmat: Your; anghrayah: lotus feet.

> > TRANSLATION

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

> > ********

> > TEXT 33

> > tathâ na te mâdhava tâvakâh kvacid

> > bhras'yanti mârgât tvayi baddha-sauhridâh

> > tvayâbhiguptâ vicaranti nirbhayâ

> > vinâyakânîkapa-mûrdhasu prabho

> > tathâ: like them (the nondevotees); na: not; te: they (the devotees); mâdhava: O Lord, husband of the goddess of fortune; tâvakâh: the followers of the devotional path, the devotees; kvacit: in any circumstances; bhras'yanti: fall down; mârgât: from the path of devotional service; tvayi: unto You; baddha-sauhridâh: because of being fully attached to Your lotus feet; tvayâ: by You; abhiguptâh: always protected from all dangers; vicaranti: they move; nirbhayâh: without fear; vinâyaka-anîkapa: the enemies who maintain paraphernalia to oppose the bhakti cult; mûrdhasu: on their heads; prabho: O Lord.

> > TRANSLATION

> > O Mâdhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.

> > ********

> > TEXT 34

> > sattvam vis'uddham s'rayate bhavân sthitau

> > s'arîrinâm s'reya-upâyanam vapuh

> > veda-kriyâ-yoga-tapah-samâdhibhis

> > tavârhanam yena janah samîhate

> > sattvam: existence; vis'uddham: transcendental, beyond the three modes of material nature; s'rayate: accepts; bhavân: Your Lordship; sthitau: during the maintenance of this material world; s'arîrinâm: of all living entities; s'reyah: of supreme auspiciousness; upâyanam: for the benefit; vapuh: a transcendental form or body; veda-kriyâ: by ritualistic ceremonies according to the directions of the Vedas; yoga: by practice of devotion; tapah: by austerities; samâdhibhih: by becoming absorbed in transcendental existence; tava: Your; arhanam: worship; yena: by such activities; janah: human society; samîhate: offers (its obligation unto You).

> > TRANSLATION

> > O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samâdhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

> > ********

> > TEXT 35

> > sattvam na ced dhâtar idam nijam bhaved

> > vijnânam ajnâna-bhidâpamârjanam

> > guna-prakâs'air anumîyate bhavân

> > prakâs'ate yasya ca yena vâ gunah

> > sattvam: s'uddha-sattva, transcendental; na: not; cet: if; dhâtah: O reservoir of all energies, cause of all causes; idam: this; nijam: personal, spiritual; bhavet: could have been; vijnânam: transcendental knowledge; ajnâna-bhidâ: which drives away the ignorance of the material modes; apamârjanam: completely vanquished; guna-prakâs'aih: by the awakening of such transcendental knowledge; anumîyate: becomes manifested; bhavân: Your Lordship; prakâs'ate: exhibit; yasya: whose; ca: and; yena: by which; vâ: either; gunah: quality or intelligence.

> > TRANSLATION

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

> > ********

> > TEXT 36

> > na nâma-rûpe guna-janma-karmabhir

> > nirûpitavye tava tasya sâkshinah

> > mano-vacobhyâm anumeya-vartmano

> > deva kriyâyâm pratiyanty athâpi hi

> > na: not; nâma-rûpe: the name and form; guna: with attributes; janma: appearance; karmabhih: activities or pastimes; nirûpitavye: are not able to be ascertained; tava: Your; tasya: of Him; sâkshinah: who is the direct observer; manah: of the mind; vacobhyâm: words; anumeya: hypothesis; vartmanah: the path; deva: O Lord; kriyâyâm: in devotional activities; pratiyanti: they realize; atha api: still; hi: indeed (You can be realized by the devotees).

> > TRANSLATION

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

> > ********

> > TEXT 37

> > s'rinvan grinan samsmarayams' ca cintayan

> > nâmâni rûpâni ca mangalâni te

> > kriyâsu yas tvac-caranâravindayor

> > âvishta-cetâ na bhavâya kalpate

> > s'rinvan: constantly hearing about the Lord (s'ravanam kîrtanam vishnoh); grinan: chanting or reciting (the holy name of the Lord and His activities); samsmarayan: remembering (constantly thinking of the Lord's lotus feet and His form); ca: and; cintayan: contemplating (the transcendental activities of the Lord); nâmâni: His transcendental names; rûpâni: His transcendental forms; ca: also; mangalâni: which are all transcendental and therefore auspicious; te: of Your Lordship; kriyâsu: in being engaged in the devotional service; yah: he who; tvat-carana-aravindayoh: at Your lotus feet; âvishta-cetâh: the devotee who is completely absorbed (in such activities); na: not; bhavâya: for the material platform; kalpate: is fit.

> > TRANSLATION

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

> > ********

> > TEXT 38

> > distyâ hare 'syâ bhavatah pado bhuvo

> > bhâro 'panîtas tava janmanes'ituh

> > distyânkitâm tvat-padakaih sus'obhanair

> > drakshyâma gâm dyâm ca tavânukampitâm

> > distyâ: by fortune; hare: O Lord; asyâh: of this (world); bhavatah: of Your Lordship; padah: of the place; bhuvah: on this earth; bhârah: the burden created by the demons; apanîtah: now removed; tava: of Your Lordship; janmanâ: by appearance as an incarnation; îs'ituh: You, the controller of everything; distyâ: and by fortune; ankitâm: marked; tvat-padakaih: by Your lotus feet; su-s'obhanaih: which are transcendentally decorated with the marks of conchshell, disc, lotus and club; drakshyâma: we shall surely observe; gâm: upon this earth; dyâm ca: in heaven also; tava anukampitâm: due to Your causeless mercy upon us.

> > TRANSLATION

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

> > ********

> > TEXT 39

> > na te 'bhavasyes'a bhavasya kâranam

> > vinâ vinodam bata tarkayâmahe

> > bhavo nirodhah sthitir apy avidyayâ

> > kritâ yatas tvayy abhayâs'rayâtmani

> > na: not; te: of Your Lordship; abhavasya: of whom there is no birth, death or maintenance as for an ordinary being; îs'a: O Supreme Lord; bhavasya: of Your appearance, Your birth; kâranam: the cause; vinâ: without; vinodam: the pastimes (despite what is said, You are not forced to come to this world by any cause); bata: however; tarkayâmahe: we cannot argue (but must simply understand that these are Your pastimes); bhavah: birth; nirodhah: death; sthitih: maintenance; api: also; avidyayâ: by the external, illusory energy; kritâh: done; yatah: because; tvayi: unto You; abhaya-âs'raya: O fearless shelter of all; âtmani: of the ordinary living entity.

> > TRANSLATION

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

> > ********

> > TEXT 40

> > matsyâs'va-kacchapa-nrisimha-varâha-hamsa-

> > râjanya-vipra-vibudheshu kritâvatârah

> > tvam pâsi nas tri-bhuvanam ca yathâdhunes'a

> > bhâram bhuvo hara yadûttama vandanam te

> > matsya: the fish incarnation; as'va: the horse incarnation; kacchapa: the tortoise incarnation; nrisimha: the Narasimha incarnation; varâha: the Varâha incarnation; hamsa: the swan incarnation; râjanya: incarnations as Lord Râmacandra and other kshatriyas; vipra: incarnations as brâhmanas like Vâmanadeva; vibudheshu: among the demigods; krita-avatârah: appeared as incarnations; tvam: Your Lordship; pâsi: please save; nah: us; tri-bhuvanam ca: and the three worlds; yathâ: as well as; adhunâ: now; îs'a: O Supreme Lord; bhâram: burden; bhuvah: of the earth; hara: please diminish; yadu-uttama: O Lord Krishna, best of the Yadus; vandanam te: we offer our prayers unto You.

> > TRANSLATION

> > O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasimhadeva, a boar, a swan, Lord Râmacandra, Paras'urâma and, among the demigods, Vâmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krishna, best of the Yadus, we respectfully offer our obeisances unto You.

> > ********

> > TEXT 41

> > distyâmba te kukshi-gatah parah pumân

> > ams'ena sâkshâd bhagavân bhavâya nah

> > mâbhûd bhayam bhoja-pater mumûrshor

> > goptâ yadûnâm bhavitâ tavâtmajah

> > distyâ: by fortune; amba: O mother; te: your; kukshi-gatah: in the womb; parah: the Supreme; pumân: Personality of Godhead; ams'ena: with all His energies, His parts and parcels; sâkshât: directly; bhagavân: the Supreme Personality of Godhead; bhavâya: for the auspiciousness; nah: of all of us; mâ abhût: never be; bhayam: fearful; bhoja-pateh: from Kamsa, King of the Bhoja dynasty; mumûrshoh: who has decided to be killed by the Lord; goptâ: the protector; yadûnâm: of the Yadu dynasty; bhavitâ: will become; tava âtmajah: your son.

> > TRANSLATION

> > O mother Devakî, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kamsa, who has decided to be killed by the Lord. Your eternal son, Krishna , will be the protector of the entire Yadu dynasty.

> > ********

> > TEXT 42

> > s'rî-s'uka uvâca

> > ity abhistûya purusham

> > yad-rûpam anidam yathâ

> > brahmes'ânau purodhâya

> > devâh pratiyayur divam

> > s'rî-s'ukah uvâca: S'rî S'ukadeva Gosvâmî said; iti: in this way; abhistûya: offering prayers; purusham: unto the Supreme Personality; yat-rûpam: whose form; anidam: transcendental; yathâ: as; brahma: Lord Brahmâ; îs'ânau: and Lord S'iva; purodhâya: keeping them in front; devâh: all the demigods; pratiyayuh: returned; divam: to their heavenly homes.

> > TRANSLATION

> > After thus offering prayers to the Supreme Personality of Godhead, Lord Vishnu, the Transcendence, all the demigods, with Lord Brahmâ and Lord S'iva before them, returned to their homes in the heavenly planets.

> > Back to the running text