> Srimad Bhagavatam - Canto 5
> 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 5

> **************

> Chapter Seventeen: The Descent of the River Ganges

> *******

> TEXT 1

> srî-suka uvâca

> tatra bhagavatah sâksâd yajna-lingasya visnor vikramato vâma-

> pâdângustha-nakha-nirbhinnordhvânda-katâha-vivarenântah-pravis-

> tâ yâ bâhya jala-dhârâ tac-carana-pankajâvanejanâruna-

> kinjalkoparanjitâkhila-jagad-agha-malâpahopasparsanâmalâ sâksâd

> bhagavat-padîty anupalaksita-vaco 'bhidhîyamânâti-mahatâ kâlena

> yuga-sahasropalaksanena divo mûrdhany avatatâra yat tad visnupadam âhuh.

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; tatra--at that time; bhagavatah--of the incarnation of the Supreme Personality of Godhead; sâksât--directly; yajna-lingasya--the enjoyer of the results of all sacrifices; visnoh--of Lord Visnu; vikramatah--while taking His second step; vâma-pâda--of His left leg; angustha--of the big toe; nakha--by the nail; nirbhinna--pierced; ûrdhva--upper; anda-katâha--the covering of the universe (consisting of seven layers--earth, water, fire, etc.); vivarena--through the hole; antah-pravistâ--having entered the universe; yâ--which; bâhya jala-dhârâ--the flow of water from the Causal Ocean outside the universe; tat--of Him; carana-pankaja--of the lotus feet; avanejana--by the washing; aruna-kinjalka--by reddish powder; uparanjitâ--being colored; akhila jagat--of the whole world; agha-mala--the sinful activities; apahâ--destroys; upasparsana--the touching of which; amalâ--completely pure; sâksât--directly; bhagavat-padî--emanating from the lotus feet of the Supreme Personality of Godhead; iti--thus; anupalaksita--described; vacah--by the name; abhidhîyamânâ--being called; ati-mahatâ kâlena--after a long time; yuga-sahasra-upalaksanena--consisting of one thousand millenniums; divah--of the sky; mûrdhani--on the head (Dhruvaloka); avatatâra--descended; yat--which; tat--that; visnu-padam--the lotus feet of Lord Visnu; âhuh--they call.

> TRANSLATION

> Sukadeva Gosvami said: My dear King, Lord Visnu, the enjoyer of all sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali Maharaja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Visnupadi. Later she received other names like Jahnavi and Bhagirathi. After one thousand millenniums, the water of the Ganges descended on Dhruvaloka, the topmost planet in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Visnupada ["situated on Lord Visnu's lotus feet"].

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> TEXT 2

> yatra ha vâva vîra-vrata auttânapâdih parama-bhâgavato

> 'smat-kula-devatâ-caranâravindodakam iti yâm anusavana utkrsyamâna-

> bhagavad-bhakti-yogena drdham klidyamânântar-hrdaya autkanthya-

> vivasâmîlita-locana-yugala-kudmala-vigalitâmala-bâspa-

> kalayâbhivyajyamâna-roma-pulaka-kulako 'dhunâpi paramâdarena

> sirasâ bibharti.

> yatra ha vâva--in Dhruvaloka; vîra-vratah--firmly determined; auttânapâdih--the famous son of Mahârâja Uttânapâda; parama-bhâgavatah--the most exalted devotee; asmat--our; kula-devatâ--of the family Deity; carana-aravinda--of the lotus feet; udakam--in the water; iti--thus; yâm--which; anusavanam--constantly; utkrsyamâna--being increased; bhagavat-bhakti-yogena--by devotional service unto the Lord; drdham--greatly; klidyamana-antah-hrdayah--being softened within the core of his heart; autkanthya--by great anxiety; vivasa--spontaneously; amîlita--slightly open; locana--of eyes; yugala--pair; kudmala--from the flowerlike; vigalita--emanating; amala--uncontaminated; bâspa-kalayâ--with tears; abhivyajyamâna--being manifested; roma-pulaka-kulakah--whose symptoms of ecstasy on the body; adhunâ api--even now; parama-âdarena--with great reverence; sirasâ--by the head; bibharti--he bears.

> TRANSLATION

> Dhruva Maharaja, the famous son of Maharaja Uttanapada, is known as the most exalted devotee of the Supreme Lord because of his firm determination in executing devotional service. Knowing that the sacred Ganges water washes the lotus feet of Lord Visnu, Dhruva Maharaja, situated on his own planet, to this very day accepts that water on his head with great devotion. Because he constantly thinks of Krsna very devoutly within the core of his heart, he is overcome with ecstatic anxiety. Tears flow from his half-open eyes, and eruptions appear on his entire body.

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> TEXT 3

> tatah sapta rsayas tat prabhâvâbhijnâ yâm nanu tapasa âtyantikî

> siddhir etâvatî bhagavati sarvâtmani vâsudeve 'nuparata-bhakti-yoga-lâbhenaivopeksitânyârthâtma-gatayo muktim ivâgatâm mumuksava iva

> sabahu-mânam adyâpi jatâ jûtair udvahanti.

> tatah--thereafter; sapta rsayah--the seven great sages (beginning with Marîci); tat prabhâva-abhijnâh--who knew very well the influence of the Ganges River; yâm--this Ganges water; nanu--indeed; tapasah--of our austerities; âtyantikî--the ultimate; siddhih--perfection; etâvatî--this much; bhagavati--the Supreme Personality of Godhead; sarva-âtmani--in the all-pervading; vâsudeve--Krsna; anuparata--continuous; bhakti-yoga--of the mystic process of devotional service; lâbhena--simply by achieving this platform; eva--certainly; upeksita--neglected; anya--other; artha-âtma-gatayah--all other means of perfection (namely religion, economic development, sense gratification and liberation); muktim--liberation from material bondage; iva--like; âgatâm--obtained; mumuksavah--persons desiring liberation; iva--like; sa-bahu-mânam--with great honor; adya api--even now; jatâ jûtaih--with matted locks of hair; udvahanti--they carry.

> TRANSLATION

> The seven great sages [Marici, Vasistha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jnanis think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.

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> TEXT 4

> tato 'neka-sahasra-koti-vimânânîka-sankula-deva-yânenâvatar-

> antîndu mandalam âvârya brahma-sadane nipatati.

> tatah--after purifying the seven planets of the seven great sages; aneka--many; sahasra--thousands; koti--of millions; vimâna-anîka--with contingents of airplanes; sankula--congested; deva-yânena--by the spaceways of the demigods; avatarantî--descending; indu-mandalam--the moon planet; âvârya--inundated; brahma-sadane--to the abode of Lord Brahmâ at the top of the Sumeru-parvata; nipatati--falls down.

> TRANSLATION

> After purifying the seven planets near Dhruvaloka [the polestar], the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord Brahma's abode a top Mount Meru.

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> TEXT 5

> tatra caturdhâ bhidyamânâ caturbhir nâmabhis catur-disam

> abhispandantî nada-nadî-patim evâbhinivisati sîtâlakanandâ caksur

> bhadreti.

> tatra--there (on top of Mount Meru); caturdhâ--into four branches; bhidyamânâ--being divided; caturbhih--with four; nâmabhih--names; catuh-disam--the four directions (east, west, north and south); abhispandantî--profusely flowing; nada-nadî-patim--the reservoir of all great rivers (the ocean); eva--certainly; abhinivisati--enters; sîtâ-alakanandâ--Sîtâ and Alakanandâ; caksuh--Caksu; bhadrâ--Bhadrâ; iti--known by these names.

> TRANSLATION

> On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction [east, west, north and south]. These branches, known by the names Sita, Alakananda, Caksu and Bhadra, flow down to the ocean.

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> TEXT 6

> sîtâ tu brahma-sadanât kesarâcalâdi-giri-sikharebhyo 'dho 'dhah

> prasravantî gandhamâdana-mûrdhasu patitvântarena bhadrâsva-

> varsam prâcyâm disi ksâra-samudram abhipravisati.

> sîtâ--the branch known as Sîtâ; tu--certainly; brahma-sadanât--from Brahmapurî; kesarâcala-âdi--of Kesarâcala and of other great mountains; giri--hills; sikharebhyah--from the tops; adhah adhah--downward; prasravantî--flowing; gandhamâdana--of Gandhamâdana Mountain; mûrdhasu--on the top; patitvâ--falling down; antarena--within; bhadrâsva-varsam--the province known as Bhadrâsva; prâcyâm--in the western; disi--direction; ksâra-samudram--the ocean of salt water; abhipravisati--enters.

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> TEXT 7

> evam mâlyavac-chikharân nispatantî tato 'nuparata-vegâ ketumâlam

> abhi caksuh pratîcyâm disi sarit-patim pravisati.

> evam--in this way; mâlyavat-sikharât--from the top of Mâlyavân Mountain; nispatantî--falling down; tatah--thereafter; anuparata-vegâ--whose force is uninterrupted; ketumâlam abhi--into the land known as Ketumâla-varsa; caksuh--the branch known as Caksu; pratîcyâm--in the West; disi--direction; sarit-patim--the ocean; pravisati--enters into.

> TRANSLATION

> The branch of the Ganges known as Caksu falls onto the summit of Malyavan Mountain and from there cascades onto the land of Ketumala-varsa. The Ganges flows incessantly through Ketumala-varsa and in this way also reaches the ocean of salt water in the West.

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> TEXT 8

> bhadrâ cottarato meru-siraso nipatitâ giri-sikharâd giri-sikharam

> atihâya srngavatah srngâd avasyandamânâ uttarâms tu kurûn abhita

> udîcyâm disi jaladhim abhipravisati.

> bhadrâ--the branch known as Bhadrâ; ca--also; uttaratah--to the northern side; meru-sirasah--from the top of Mount Meru; nipatitâ--having fallen; giri-sikharât--from the peak of Kumuda Mountain; giri-sikharam--to the peak of Nîla Mountain; atihâya--passing over as if not touching; srngavatah--of the mountain known as Srngavân; srngât--from the peak; avasyandamânâ--flowing; uttarân--the northern; tu--but; kurûn--the land known as Kuru; abhitah--on all sides; udîcyâm--in the northern; disi--direction; jaladhim--the ocean of salt water; abhipravisati--enters into.

> TRANSLATION

> The branch of the Ganges known as Bhadra flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Nila, Sveta Mountain and Srngavan Mountain in succession. Then it runs down into the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north.

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> TEXT 9

> tathaivâlakanandâ daksinena brahma-sadanâd bahûni giri-kûtâny

> atikramya hemakûtâd dhaimakûtâny ati-rabhasatara-ramhasâ

> luthayantî bhâratam abhivarsam daksinasyâm disijaladhim

> abhipravisati yasyâm snânârtham câgacchatah pumsah pade pade

> 'svamedha-râjasûyâdînâm phalam na durlabham iti.

> tathâ eva--similarly; alakanandâ--the branch known as Alakanandâ; daksinena--by the southern side; brahma-sadanât--from the city known as Brahmapurî; bahûni--many; giri-kûtâni--the tops of mountains; atikramya--crossing over; hemakûtât--from Hemakûta Mountain; haimakûtâni--and Himakûta; ati-rabhasatara--more fiercely; ramhasâ--with great force; luthayantî--plundering; bhâratam abhivarsam--on all sides of Bhârata-varsa; daksinasyâm--in the southern; disi--direction; jaladhim--the ocean of salt water; abhipravisati--enters into; yasyâm--in which; snâna-artham--for bathing; ca--and; âgacchatah--of one who is coming; pumsah--a person; pade pade--at every step; asvamedha-râjasûya-âdînâm--of great sacrifices like the Asvamedha yajna and Râjasûya yajna; phalam--the result; na--not; durlabham--very difficult to obtain; iti--thus.

> TRANSLATION

> Similarly, the branch of the Ganges known as Alakananda flows from the southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Memakuta and Himakuta. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bharata-varsa, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Rajasuya and Asvamedha yajnas.

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> TEXT 10

> anye ca nadâ nadyas ca varse varse santi bahuso

> merv-âdi-giri-duhitarah satasah.

> anye--many others; ca--also; nadâh--rivers; nadyah--small rivers; ca--and; varse varse--in each tract of land; santi--are; bahusah--of many varieties; meru-âdi-giri-duhitarah--daughters of the mountains beginning with Meru; satasah--in the hundreds.

> TRANSLATION

> Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches.

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> TEXT 11

> tatrâpi bhâratam eva varsam karma-ksetram anyâny asta varsâni

> svarginâm punya-sesopabhoga-sthânâni bhaumâni svarga-padâni

> vyapadisanti.

> tatra api--out of all of them; bhâratam--known as Bhârata-varsa; eva--certainly; varsam--the tract of land; karma-ksetram--the field of activities; anyâni--the others; asta varsâni--eight tracts of land; svarginâm--of the living entities elevated to the heavenly planets by extraordinary pious activities; punya--of the results of pious activities; sesa--of the remainder; upabhoga-sthânâni--the places for material enjoyment; bhaumâni svarga-padâni--as the heavenly places on earth; vyapadisanti--they designate.

> TRANSLATION

> Among the nine varsas, the tract of land known as Bharata-varsa is understood to be the field of fruitive activities. Learned scholars and saintly persons declare the other eight varsas to be meant for very highly elevated pious persons. After returning from the heavenly planets, they enjoy the remaining results of their pious activities in these eight earthly varsas.

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> TEXT 12

> esu purusânâm ayuta-purusâyur-varsânâm deva-kalpânâm nâgâyuta-prânânâm

> vajra-samhanana-bala-vayo-moda-pramudita-mahâ-

> saurata-mithuna-vyavâyâpavarga-varsa-dhrtaika-garbha-kalatrânâm

> tatra tu tretâ-yuga-samah kâlo vartate.

> esu--in these (eight) varsas, or tracts of land; purusânâm--of all the men; ayuta--ten thousand; purusa--by the measure of men; âyuh-varsânâm--of those whose years of life; deva-kalpânâm--who are like the demigods; nâga-ayuta-prânânâm--having the strength of ten thousand elephants; vajra-samhanana--by bodies as solid as thunderbolts; bala--by bodily strength; vayah--by youth; moda--by abundant sense enjoyment; pramudita--being excited; mâha-saurata--a great deal of sexual; mithuna--combinations of man and woman; vyavâya-apavarga--at the end of their period of sexual enjoyment; varsa--in the last year; dhrta-eka-garbha--who conceive one child; kalatrânâm--of those who have wives; tatra--there; tu--but; tretâ-yuga-samah--exactly like the Tretâ-yuga (when there is no tribulation); kâlah--time; vartate--exists.

> TRANSLATION

> In these eight varsas, or tracts of land, human beings live ten thousand years according to earthly calculations. All the inhabitants are almost like demigods. They have the bodily strength of ten thousand elephants. Indeed, their bodies are as sturdy as thunderbolts. The youthful duration of their lives is very pleasing, and both men and women enjoy sexual union with great pleasure for a long time. After years of sensual pleasure--when a balance of one year of life remains--the wife conceives a child. Thus the standard of pleasure for the residents of these heavenly regions is exactly like that of the human beings who lived during Treta-yuga.

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> TEXT 13

> yatra ha deva-patayah svaih svair gana-nâyakair vihita-mahârhanâh

> sarvartu-kusuma-stabaka-phala-kisalaya-sriyânamyamâna-vitapa-

> latâ-vitapibhir upasumbhamâna-rucira-kânanâsramâyatana-varsa-

> giri-dronîsu tathâ câmala jalâsayesu vikaca-vividha-nava-

> vanaruhâmoda-mudita-râja-hamsa-jala-kukkuta-kârandava-sârasa-

> cakravâkâdibhir madhukara-nikarâkrtibhir upakûjitesu jala-krîdâ-

> dibhir vicitra-vinodaih sulalita-sura-sundarînâm kâma-kalila-vilâ-

> sa-hâsa-lîlâvalokâkrsta-mano-drstayah svairam viharanti.

> yatra ha--in those eight tracts of land; deva-patayah--the lords of the demigods, such as Lord Indra; svaih svaih--by their own respective; gana-nâyakaih--leaders of the servants; vihita--furnished with; mahâ-arhanâh--valuable gifts, such as sandalwood pulp and garlands; sarva-rtu--in all seasons; kusuma-stabaka--of bunches of flowers; phala--of fruits; kisalaya-sriyâ--by the opulences of shoots; ânamyamâna--being bent down; vitapa--whose branches; latâ--and creepers; vitapibhih--by many trees; upasumbhamâna--being fully decorated; rucira--beautiful; kânana--gardens; âsrama-âyatana--and many hermitages; varsa-giri-dronîsu--the valleys between the mountains designating the borders of the tracts of land; tathâ--as well as; ca--also; amala jala-âsayesu--in lakes with clear water; vikaca--just fructified; vividha--varieties; nava-vanaruha-âmoda--by the fragrance of lotus flowers; mudita--enthused; râja-hamsa--great swans; jala-kukkuta--water fowl; kârandava--aquatic birds called kârandavas; sârasa--cranes; cakravâka-âdibhih--by birds known as cakravâkas and so on; madhukara-nikara-âkrtibhih--by the bumblebees; upakûjitesu--which were made to resound; jala-krîdâ-âdibhih--such as water sports; vicitra--various; vinodaih--by pastimes; su-lalita--attractive; sura-sundarînâm--of the women of the demigods; kâma--from lust; kalila--born; vilâsa--pastimes; hâsa--smiling; lîlâ-avaloka--by playful glances; âkrsta-manah--whose minds are attracted; drstayah--and whose vision is attracted; svairam--very freely; viharanti--engage in sportive enjoyment.

> TRANSLATION

> In each of those tracts of land, there are many gardens filled with flowers and fruits according to the season, and there are beautifully decorated hermitages as well. Between the great mountains demarcating the borders of those lands lie enormous lakes of clear water filled with newly grown lotus flowers. Aquatic birds such as swans, ducks, water chickens, and cranes become greatly excited by the fragrance of lotus flowers, and the charming sound of bumblebees fills the air. The inhabitants of those lands are important leaders among the demigods. Always attended by their respective servants, they enjoy life in gardens alongside the lakes. In this pleasing situation, the wives of the demigods smile playfully at their husbands and look upon them with lusty desires. All the demigods and their wives are constantly supplied with sandalwood pulp and flower garlands by their servants. In this way, all the residents of the eight heavenly varsas enjoy, attracted by the activities of the opposite sex.

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> TEXT 14

> navasv api varsesu bhagavân nârâyano mahâ-purusah purusânâm

> tad-anugrahâyâtma-tattva-vyûhenâtmanâdyâpi sannidhîyate.

> navasu--in the nine; api--certainly; varsesu--tracts of land known as varsas; bhagavân--the Supreme Personality of Godhead; nârâyanah--Lord Visnu; mahâ-purusah--the Supreme Person; purusânâm--unto His various devotees; tat-anugrahâya--to show His mercy; âtma-tattva-vyûhena--by expansions of Himself in the quadruple forms Vâsudeva, Sankarsana, Pradyumna and Aniruddha; âtmanâ--personally; adya api--until now; sannidhîyate--is near the devotees for accepting their services.

> TRANSLATION

> To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Narayana expands Himself in His quadruple principles of Vasudeva, Sankarsana, Pradyumna and Aniruddha. In this way He remains near His devotees to accept their service.

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> TEXT 15

> ilâvrte tu bhagavân bhava eka eva pumân na hy anyas tatrâparo

> nirvisati bhavânyâh sâpa-nimitta jno yat-praveksyatah strî-bhâvas tat

> pascâd vaksyâmi.

> ilâvrte--in the tract of land known as Ilâvrta-varsa; tu--but; bhagavân--the most powerful; bhavah--Lord Siva; eka--only; eva--certainly; pumân--male person; na--not; hi--certainly; anyah--any other; tatra--there; aparah--besides; nirvisati--enters; bhavânyâh sâpa-nimitta jnah--who knows the cause of the curse by Bhavânî, the wife of Lord Siva; yat-praveksyatah--of one who forcibly enters that tract of land; strî-bhâvah--transformation into a female; tat--that; pascât--later; vaksyâmi--I shall explain.

> TRANSLATION

> Sukadeva Gosvami said: In the tract of land known as Ilavrta-varsa, the only male person is Lord Siva, the most powerful demigod. Goddess Durga, the wife of Lord Siva, does not like any man to enter that land. If any foolish man dares to do so, she immediately turns him into a woman. I shall explain this later [in the Ninth Canto of Srimad-Bhagavatam].

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> TEXT 16

> bhavânî-nâthaih strî-ganârbuda-sahasrair ava rudhyamâno bhagavatas

> catur-mûrter mahâ-purusasya turîyâm tâmasîm mûrtim prakrtim

> âtmanah sankarsana-samjnâm âtma-samâdhi-rûpena sannidhâpyaitad

> abhigrnan bhava upadhâvati.

> bhavânî-nâthaih--by the company of Bhavânî; strî-gana--of females; arbuda-sahasraih--by ten billion; avarudhyamânah--always being served; bhagavatah catuh-mûrteh--the Supreme Personality of Godhead, who is expanded in four; mahâ-purusasya--of the Supreme Person; turîyâm--the fourth expansion; tâmasîm--related to the mode of ignorance; mûrtim--the form; prakrtim--as the source; âtmanah--of himself (Lord Siva); sankarsana-samjnâm--known as Sankarsana; âtma-samâdhi-rûpena--by meditating upon Him in trance; sannidhâpya--bringing Him near; etat--this; abhigrnan--clearly chanting; bhavah--Lord Siva; upadhâvati--worships.

> TRANSLATION

> In Ilavrta-varsa, Lord Siva is always encircled by ten billion maidservants of goddess Durga, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vasudeva, Pradyumna, Aniruddha and Sankarsana. Sankarsana, the fourth expansion, is certainly transcendental, but because his activities of destruction in the material world are in the mode of ignorance, He is known as tamasi, the Lord's form in the mode of ignorance. Lord Siva knows that Sankarsana is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.

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> TEXT 17

> srî-bhagavân uvâca

> om namo bhagavate mahâ-purusâya

> sarva-guna-sankhyânây-ânantâyâvyaktâya nama iti.

> srî-bhagavân uvâca--the most powerful Lord Siva says; om namo bhagavate--O Supreme Personality of Godhead, I offer my respectful obeisances unto You; mahâ-purusâya--who are the Supreme person; sarva-guna-sankhyânâya--the reservoir of all transcendental qualities; anantâya--the unlimited; avyaktâya--not manifested within the material world; namah--my respectful obeisances; iti--thus.

> TRANSLATION

> The most powerful Lord Siva says: O Supreme Personality of Godhead, I offer my respectful obeisances unto You in Your expansion as Lord Sankarsana. You are the reservoir of all transcendental qualities. Although You are unlimited, You remain unmanifest to the nondevotees.

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> TEXT 18

> bhaje bhajanyârana-pâda-pankajam

> bhagasya krtsnasya param parâyanam

> bhaktesv alam bhâvita-bhûta-bhâvanam

> bhavâpaham tvâ bhava-bhâvam îsvaram

> bhaje--I worship; bhajanya--O worshipable Lord; arana-pâda-pankajam--whose lotus feet protect His devotees from all fearful situations; bhagasya--of opulences; krtsnasya--of all different varieties (wealth, fame, strength, knowledge, beauty and renunciation); param--the best; parâyanam--the ultimate shelter; bhaktesu--to the devotees; alam--beyond value; bhâvita-bhûta-bhâvanam--who manifests His different forms for the satisfaction of His devotees; bhava-apaham--who stops the devotees' repetition of birth and death; tvâ--unto You; bhava-bhâvam--who is the origin of the material creation; îsvaram--the Supreme Personality of Godhead.

> TRANSLATION

> O my Lord, You are the only worshipable person, for You are the Supreme Personality of Godhead, the reservoir of all opulences. Your secure lotus feet are the only source of protection for all Your devotees, whom You satisfy by manifesting Yourself in various forms. O my Lord, You deliver Your devotees from the clutches of material existence. Nondevotees, however, remain entangled in material existence by Your will. Kindly accept me as Your eternal servant.

> *******

> TEXT 19

> na yasya mâyâ-guna-citta-vrttibhir

> nirîksato hy anv api drstir ajyate

> îse yathâ no jita-manyu-ramhasâm

> kas tam na manyeta jigîsur âtmanah

> na--never; yasya--whose; mâyâ--of the illusory energy; guna--in the qualities; citta--of the heart; vrttibhih--by the activities (thinking. feeling and willing); nirîksatah--of Him who is glancing; hi--certainly; anu--slightly; api--even; drstih--vision; ajyate--is affected; îse--for the purpose of regulating; yathâ--as; nah--of us; ajita--who have not conquered; manyu--of anger; ramhasâm--the force; kah--who; tam--unto Him (the Supreme Lord); na--not; manyeta--would worship; jigîsuh--aspiring to conquer; âtmanah--the senses.

> Who of us not in control of the force of anger, willing to control, aspiring to conquer the senses, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest, affecteced by the restless mind to the qualities of mâyâ?

> TRANSLATION

> We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious.

> *******

> TEXT 20

> asad-drso ya h pratibhâti mâyayâ

> ksîbeva madhv-âsava-tâmra-locanah

> na nâga-vadhvo 'rhana îsire hriyâ

> yat-pâdayoh sparsana-dharsitendriyâh

> asat-drsah--for a person with polluted vision; yah--who; pratibhâti--appears; mâyayâ--the influence of mâyâ; ksîbah--one who is inebriated or angry; iva--like; madhu--by honey; âsava--and liquor; tâmra-locanah--having eyes reddish like copper; na--not; nâga-vadhvah--the wives of the serpent demon; arhane--in worshiping; îsire--were unable to proceed; hriyâ--because of bashfulness; yat-pâdayoh--of whose lotus feet; sparsana--by the touching; dharsita--agitated; indriyâh--whose senses.

> TRANSLATION

> For persons with impure vision, the Supreme Lord's eyes appear like those of someone who indiscriminately drinks intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent demon were agitated by the touch of the Lord's lotus feet, due to shyness they could proceed no further in their worship of Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not worship the Supreme Personality of Godhead ?

> *******

> TEXT 21

> yam âhur asya sthiti janma-samyamam

> tribhir vihînam yam anantam rsayah

> na veda siddhârtham iva kvacit sthitam

> bhû-mandalam mûrdha-sahasra-dhâmasu

> yam--whom; âhuh--they said; asya--of the material world; sthiti--the maintenance; janma--creation; samyamam--annihilation; tribhih--these three; vihînam--without; yam--which; anantam--unlimited; rsayah--all the great sages; na--not; veda--feels; siddha-artham--a mustard seed; iva--like; kvacit--where; sthitam--situated; bhû-mandalam--the universe; mûrdha-sahasra-dhâmasu--on the hundreds and thousands of hoods of the Lord.

> TRANSLATION

> Lord Siva continued: All the great sages accept the Lord as the source of creation, maintenance and destruction, although He actually has nothing to do with these activities. Therefore the Lord is called unlimited. Although the Lord in His incarnation as Sesa holds all the universes on His hoods, each universe feels no heavier than a mustard seed to Him. Therefore, what person desiring perfection will not worship the Lord?

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> TEXT 22-23

> yasyâdya âsîd guna-vigraho mahân

> vijnâna-dhisnyo bhagavân ajah kila

> yat-sambhavo 'ham tri-vrtâ sva-tejasâ

> vaikârikam tâmasam aindriyam srje

> ete vayam yasya vase mahâtmanah

> sthitâh sakuntâ iva sûtra-yantritâh

> mahân aham vaikrta-tâmasendriyâh

> srjâma sarve yad-anugrahâd idam

> yasya--from whom; âdyah--the beginning; âsît--there was; guna-vigrahah--the incarnation of the material qualities; mahân--the total material energy; vijnâna--of full knowledge; dhisnyah--the reservoir; bhagavân--the most powerful; ajah--Lord Brahmâ; kila--certainly; yat--from whom; sambhavah--born; aham--I; tri-vrtâ--having three varieties according to the three modes of nature; sva-tejasâ--by my material strength; vaikârikam--all the demigods; tâmasam--material elements; aindriyam--the senses; srje--I create; ete--all of these; vayam--we; yasya--of whom; vase--under the control; mahâ-âtmanah--great personalities; sthitâh--situated; sakuntâh--vultures; iva--like; sûtra-yantritâh--bound by rope; mahân--the mahat-tattva; aham--I; vaikrta--the demigods; tâmasa--the five material elements; indriyâh--senses; srjâmah--we create; sarve--all of us; yat--of whom; anugrahât--by the mercy; idam--this material world.

> TRANSLATION

> From that Supreme Personality of Godhead appears Lord Brahma, whose body is made from the total material energy, the reservoir of intelligence predominated by the passionate mode of material nature. From Lord Brahma, I myself am born as a representation of false ego known as Rudra. By my own power I create all the other demigods, the five elements and the senses. Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements and senses, and even Lord Brahma and I myself, like birds bound by a rope. Only by the Lord's grace can we create, maintain and annihilate the material world. Therefore I offer my respectful obeisances unto the Supreme Being.

> *******

> TEXT 24

> yan-nirmitâm karhy api karma-parvanîm

> mâyâm jano 'yam guna-sarga-mohitah

> na veda nistârana-yogam anjasâ-

> tasmai namas te vilayodayâtmane

> yat--by whom; nirmitâm--created; karhi api--at any time; karma-parvanîm--which ties the knots of fruitive activity; mâyâm--the illusory energy; janah--a person; ayam--this; guna-sarga-mohitah--bewildered by the three modes of material nature; na--not; veda--knows; nistârana-yogam--the process of getting out of material entanglement; anjasâ--soon; tasmai--unto Him (the Supreme); namah--respectful obeisances; te--unto You; vilaya-udaya-âtmane--in whom everything is annihilated and from whom everything is again manifested.

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