> > 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 Three: Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nâbhi.

> > *******

> > TEXT 1

> > srî-suka uvâca

> > nâbhir apatya-kâmo 'prajayâ merudevyâ bhagavantam.

> > yajna-purusam avahitâtmâyajata.

> > srî-sukah uvâca--Sukadeva Gosvâmî said; nâbhih--the son of Mahârâja Âgnîdhra; apatya-kâmah--desiring to have sons; aprajayâ--who had not given birth to any children; merudevyâ--with Merudevî; bhagavantam--the Supreme Personality of Godhead; yajna-purusam--Lord Visnu, the master and enjoyer of all performances of sacrifice; avahita-âtmâ--with great attention; ayajata--offered prayers and worshiped.

> > TRANSLATION

> > Sukadeva Gosvami continued to speak: Maharaja Nabhi, the son of Agnidhra, wished to have sons, and therefore he attentively began to offer prayers and worship the Supreme Personality of Godhead, Lord Visnu, the master and enjoyer of all sacrifices. Maharaja Nabhi's wife, Merudevi, who had not given birth to any children at that time, also worshiped Lord Visnu along with her husband.

> > *******

> > TEXT 2

> > tasya ha vâva sraddhayâ visuddha-bhâvena yajatah pravargyesu

> > pracaratsu dravya-desa-kâla-mantrartvig-daksinâ-vidhâna-

> > yogopapattyâ duradhigamo 'pi bhagavân bhâgavata-vâtsalyatayâ

> > supratîka âtmânam aparâjitam nija janâbhipretârtha-vidhitsayâ grhîta-

> > hrdayo hrdayangamam mano-nayanânandanâvayavâbhirâmam

> > âviscakâra.

> > tasya--when he (Nâbhi); ha vâva--certainly; sraddhayâ--with great faith and devotion; visuddha-bhâvena--with a pure, uncontaminated mind; yajatah--was worshiping; pravargyesu--while the fruitive activities called pravargya; pracaratsu--were being performed; dravya--the ingredients; desa--place; kâla--time; mantra--hymns; rtvik--priests conducting the ceremony; daksinâ--gifts to the priests; vidhâna--regulative principles; yoga--and of the means; upapattyâ--by the performance; duradhigamah--not obtainable; api--although; bhagavân--the Supreme Personality of Godhead; bhâgavata-vâtsalyatayâ--because of His being very affectionate to His devotee; su-pratîkah--possessing a very beautiful form; âtmânam--Himself; aparâjitam--not to be conquered by anyone; nija jana--of His devotee; abhipreta-artha--the desire; vidhitsayâ--to fulfill; grhîta-hrdayah--His heart being attracted; hrdayangamam--captivating; manah-nayana-ânandana--pleasing to the mind and eyes; avayava--by the limbs; abhirâmam--beautiful; âviscakâra--manifested.

> > TRANSLATION

> > In the performance of a sacrifice, there are seven transcendental means to obtain the mercy of the Supreme Personality of Godhead: (1) by sacrificing valuable things or eatables, (2) by acting in terms of place, (3) by acting in terms of time, (4) by offering hymns, (5) by going through the priest, (6) by offering gifts to the priests and (7) by observing the regulative principles. However, one cannot always obtain the Supreme Lord through this paraphernalia. Nonetheless, the Lord is affectionate to His devotee; therefore when Maharaja Nabhi, who was a devotee, worshiped and offered prayers to the Lord with great faith and devotion and with a pure uncontaminated mind, superficially performing some yajna in the line of pravargya, the kind Supreme Personality of Godhead, due to His affection for His devotees, appeared before King Nabhi in His unconquerable and captivating form with four hands. In this way, to fulfill the desire of His devotee, the Supreme Personality of Godhead manifested Himself in His beautiful body before His devotee. This body pleases the mind and eyes of the devotees.

> > *******

> > TEXT 3

> > atha ha tam âviskrta-bhuja-yugala-dvayam hiranmayam purusa-

> > visesam kapisa-kauseyâmbara-dharam urasi vilasac-chrîvatsa-lalâmam

> > daravara-vanaruha-vana-mâlâcchûry-amrta-mani-gadâdibhir

> > upalaksitam sphuta-kirana-pravara-mukuta-kundala-kataka-kati-

> > sûtra-hâra-keyûra-nûpurâdy-anga-bhûsana-vibhûsitam rtvik-sadasya-

> > grha-patayo 'dhanâ ivottama-dhanam upalabhya sabahu-mânam

> > arhanenâvanata-sîrsâna upatasthuh.

> > atha--thereafter; ha--certainly; tam--Him; âviskrta-bhuja-yugala-dvayam--who manifested Himself with four arms; hiranmayam--very bright; purusa-visesam--the topmost of all living beings, Purusottama; kapisa-kauseya-ambara-dharam--wearing a yellow silk garment; urasi--on the chest; vilasat--beautiful; srîvatsa--called Srîvatsa; lalâmam--possessing the mark; dara-vara--by a conchshell; vanaruha--lotus flower; vana-mâlâ--garland of forest flowers; acchûri--disc; amrta-mani--the Kaustubha gem; gadâ-âdibhih--and by a club and other symbols; upalaksitam--symptomized; sphuta-kirana--radiant; pravara--excellent; mukuta--helmet; kundala--earrings; kataka--bracelets; kati-sûtra--girdle; hâra--necklace; keyûra--armlets; nûpura--ankle bells; âdi--and so on; anga--of the body; bhûsana--with ornaments; vibhûsitam--decorated; rtvik--the priests; sadasya--associates; grha-patayah--and King Nâbhi; adhanâh--poor persons; iva--like; uttama-dhanam--a great treasure; upalabhya--having achieved; sa-bahu-mânam--with great regard; arhanena--with ingredients for worship; avanata--bent; sîrsânah--their heads; upatasthuh--worshiped.

> > TRANSLATION

> > Lord Visnu appeared before King Nabhi with four arms. He was very bright, and He appeared to be the best of all personalities. Around the lower portion of His body, He wore a yellow silken garment. On His chest was the mark of Srivatsa, which always displays beauty. He carried a conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present before them, King Nabhi and his priests and associates felt just like poor people who have suddenly attained great riches. They received the Lord and respectfully bent their heads and offered Him things in worship.

> > *******

> > TEXT 4-5

> > rtvija ûcuh

> > arhasi muhur arhattamârhanam asmâkam anupathânâm namo

> > nama ity etâvat sad-upasiksitam ko 'rhati pumân prakrti-guna-

> > vyatikara-matir anîsa îsvarasya parasya prakrti-purusayor

> > arvâktanâbhir nâma-rûpâkrtibhî rûpa-nirûpanam.

> > sakala jana- nikâya-vrjina-nirasana-sivatama-pravara-guna-ganaika-desa-

> > kathanâd rte.

> > rtvijah ûcuh--the priests said; arhasi--please (accept); muhuh--again and again; arhat-tama--O most exalted, worshipable person; arhanam--offering of worship; asmâkam--of us; anupathânâm--who are Your servants; namah--respectful obeisances; namah--respectful obeisances; iti--thus; etâvat--so far; sat--by exalted personalities; upasiksitam--instructed; kah--what; arhati--is able (to make); pumân--man; prakrti--of material nature; guna--of the modes; vyatikara--in the transformations; matih--whose mind (is absorbed); anîsah--who is most incapable; îsvarasya--of the Supreme Personality of Godhead; parasya--beyond; prakrti-purusayoh--the jurisdiction of the three modes of material nature; arvâktanâbhih--which do not reach up to, or which are of this material world; nâma-rûpa-âkrtibhih--by names, forms and qualities; rûpa--of Your nature or position; nirûpanam--ascertainment, perception;

> > sakala--all; jana-nikâya--of mankind; vrjina--sinful actions; nirasana--which wipe out; sivatama--most auspicious; pravara--excellent; guna-gana--of the transcendental qualities; eka-desa--one part; kathanât--by speaking; rte--except.

> > TRANSLATION

> > The priests began to offer prayers to the Lord, saying: O most worshipable one, we are simply Your servants. Although You are full in Yourself, please, out of Your causeless mercy, accept a little service from us, Your eternal servants. We are not actually aware of Your transcendental form, but we can simply offer our respectful obeisances again and again, as instructed by the Vedic literatures and authorized acaryas. Materialistic living entities are very much attracted to the modes of material nature, and therefore they are never perfect, but You are above the jurisdiction of all material conceptions. Your name, form and qualities are all transcendental and beyond the conception of experimental knowledge. Indeed, who can conceive of You? In the material world we can perceive only material names and qualities. We have no other power than to offer our respectful obeisances and prayers unto You, the transcendental person. The chanting of Your auspicious transcendental qualities will wipe out the sins of all mankind. That is the most auspicious activity for us, and we can thus partially understand Your supernatural position.

> > *******

> > TEXT 6

> > parijanânurâga-viracita-sabala-samsabda-salila-sita-kisalaya-tulasi-

> > kâ-dûrvânkurair api sambhrtayâ saparyayâ kila parama paritusyasi.

> > parijana--by Your servants; anurâga--in great ecstasy; viracita--executed; sabala--with a faltering voice; samsabda--with prayers; salila--water; sita-kisalaya--twigs bearing new leaves; tulasikâ--tulasî leaves; dûrvâ-ankuraih--and with newly grown grass; api--also; sambhrtayâ--performed; saparyayâ--by worship; kila--indeed; parama--O Supreme Lord; paritusyasi--You become satisfied.

> > TRANSLATION

> > O Supreme Lord, You are full in every respect. You are certainly very satisfied when Your devotees offer You prayers with faltering voices and in ecstasy bring You tulasi leaves, water, twigs bearing new leaves, and newly grown grass. This surely makes You satisfied.

> > *******

> > TEXT 7

> > athânayâpi na bhavata ijyayoru-bhâra-bharayâ samucitam artham

> > ihopalabhâmahe.

> > atha--otherwise; anayâ--this; api--even; na--not; bhavatah--of Your exalted personality; ijyayâ--by performance of sacrifice; uru-bhâra-bharayâ--encumbered by much paraphernalia; samucitam--required; artham--use; iha--here; upalabhâmahe--we can see.

> > TRANSLATION

> > We have engaged in Your worship with many things and have offered sacrifices unto You, but we think that there is no need for so many arrangements to please Your Lordship.

> > *******

> > TEXT 8

> > âtmana evânusavanam anjasâvyatirekena bobhûyamânâsesa-

> > purusârtha-svarûpasya kintu nâthâsisa âsâsânânâm etad

> > abhisamrâdhana-mâtram bhavitum arhati.

> > âtmanah--self-sufficiently; eva--certainly; anusavanam--at every moment; anjasâ--directly; avyatirekena--without stopping; bobhûyamâna--increasing; asesa--unlimitedly; purusa-artha--the goals of life; sva-rûpasya--Your actual identity; kintu--but; nâtha--O Lord; âsisah--benedictions for material enjoyment; âsâsânânâm--of us, who are always desiring; etat--this; abhisamrâdhana--for getting Your mercy; mâtram--only; bhavitum arhati--can be.

> > TRANSLATION

> > All of life's goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we may be benedicted by Your Lordship. All these sacrifices are performed for our fruitive results, aid they are not actually needed by You.

> > *******

> > TEXT 9

> > tad yathâ bâlisânâm svayam âtmanah sreyah param avidusâm para-

> > ma-parama-purusa prakarsa-karunayâ sva-mahimânam câpavargâ-

> > khyam upakalpayisyan svayam nâpacita evetaravad ihopalaksitah.

> > tat--that; yathâ--as; bâlisânâm--of the fools; svayam--by Yourself; âtmanah--own; sreyah--welfare; param--ultimate; avidusâm--of persons who do not know; parama-parama-purusa--O Lord of lords; prakarsa-karunayâ--by abundant causeless mercy; sva-mahimânam--Your personal glory; ca--and; apavarga-âkhyam--called apavarga (liberation); upakalpayisyan--desiring to give; svayam--personally; na apacitah--not properly worshiped; eva--although; itara-vat--like an ordinary person; iha--here; upalaksitah--(You are) present and seen (by us).

> > TRANSLATION

> > O Lord of lords, we are completely ignorant of the execution of dharma, artha, kama and moksa, the process of liberation, because we do not actually know the goal of life. You have appeared personally before us like a person soliciting worship, but actually You are present here just so we can see You. You have come out of Your abundant and causeless mercy in order to serve our purpose, our interest, and give us the benefit of Your personal glory called apavarga, liberation. You have come, although You are not properly worshiped by us due to our ignorance.

> > *******

> > TEXT 10

> > athâyam eva varo hy arhattama yarhi barhisi râjarser varadarsabho

> > bhavân nija-puruseksana-visaya âsît.

> > atha--then; ayam--this; eva--certainly; varah--benediction; hi--indeed; arhat-tama--O most worshipable of the worshipable; yarhi--because; barhisi--in the sacrifice; râja-rseh--of King Nâbhi; varada-rsabhah--the best of the benefactors; bhavân--Your Lordship; nija-purusa--of Your devotees; îksana-visayah--the object of the sight; âsît--has become.

> > TRANSLATION

> > O most worshipable of all, You are the best of all benefactors, and Your appearance at saintly King Nabhi's sacrificial arena is meant for our benediction. Because You have been seen by us, You have bestowed upon us the most valuable benediction.

> > *******

> > TEXT 11

> > asanga-nisita jnânânala-vidhûtâsesa-malânâm bhavat-svabhâvânâm

> > âtmârâmânâm munînâm anavarata-parigunita-guna-gana parama-

> > mangalâyana-guna-gana-kathano 'si.

> > asanga--by detachment; nisita--strengthened; jnâna--of knowledge; anala--by the fire; vidhûta--removed; asesa--unlimited; malânâm--whose dirty things; bhavat-svabhâvânâm--who have attained Your qualities; âtma-ârâmânâm--who are self-satisfied; munînâm--of great sages; anavarata--incessantly; parigunita--recounted; guna-gana--O Lord, whose spiritual qualities; parama-mangala--supreme bliss; âyana--produces; guna-gana-kathanah--He, the chanting of whose attributes; asi--You are.

> > TRANSLATION

> > Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.

> > *******

> > TEXT 12

> > atha kathancit skhalana-ksut-patana jrmbhana-duravasthânâdisu

> > vivasânâm nah smaranâya jvara-marana-dasâyâm api sakala-kasmala-

> > nirasanâni tava guna-krta-nâmadheyâni vacana-gocarâni bhavantu.

> > atha--still; kathancit--somehow or other; skhalana--stumbling; ksut--hunger; patana--falling down; jrmbhana--yawning; duravasthâna--because of being placed in an undesirable position; âdisu--and so on; vivasânâm--unable; nah--of ourselves; smaranâya--to remember; jvara-marana-dasâyâm--in the case of having a high fever at the time of death; api--also; sakala--all; kasmala--sins; nirasanâni--which can dispel; tava--Your; guna--attributes; krta--activities; nâmadheyâni--names; vacana-gocarâni--possible to be uttered; bhavantu--let them become.

> > TRANSLATION

> > Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down, yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names, attributes and activities, which can dispel all the reactions of our sinful lives.

> > *******

> > TEXT 13

> > kincâyam râjarsir apatya-kâmah prajâm bhavâdrsîm âsâsâna

> > îsvaram âsisâm svargâpavargayor api bhavantam upadhâvati prajâ-

> > yâm artha-pratyayo dhanadam ivâdhanah phalîkaranam.

> > kinca--moreover; ayam--this; râja-rsih--pious King (Nâbhi); apatya-kâmah--desiring offspring; prajâm--a son; bhavâdrsîm--exactly like You; âsâsânah--hoping for; îsvaram--the supreme controller; âsisâm--of benedictions; svarga-apavargayoh--of the heavenly planets and liberation; api--although; bhavantam--You; upadhâvati--worships; prajâyâm--children; artha-pratyayah--regarding as the ultimate goal of life; dhana-dam--unto a person who can give immense wealth as charity; iva--like; adhanah--a poor man; phalîkaranam--a little husk.

> > TRANSLATION

> > Dear Lord, here is the great King Nabhi, whose ultimate goal in life is to have a son like You. Your Lordship, his position is like that of a person approaching a very rich man and begging for a little grain. Maharaja Nabhi is so desirous of having a son that he is worshiping You for a son, although You can offer him any exalted position, including elevation to the heavenly planets or liberation back to Godhead.

> > *******

> > TEXT 14

> > ko vâ iha te 'parâjito 'parâjitayâ mâyayânavasita-padavyânâvrta-matir

> > visaya-visa rayânâvrta-prakrtir anupâsita-mahac-caranah.

> > kah vâ--who is that person; iha--within this material world; te--of Your Lordship; aparâjitah--not conquered; aparâjitayâ--by the unconquerable; mâyayâ--illusory energy; anavasita-padavya--whose path cannot be ascertained; anâvrta-matih--whose intelligence is not bewildered; visaya-visa--of material enjoyment, which is like poison; raya--by the course; anâvrta--not covered; prakrtih--whose nature; anupâsita--without worshiping; mahat-caranah--the lotus feet of great devotees.

> > TRANSLATION

> > Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.

> > *******

> > TEXT 15

> > yad u ha vâva tava punar adabhra-kartar iha samâhûtas tatrârtha-

> > dhiyâm mandânâm nas tad yad deva-helanam deva-devârhasi sâm-

> > yena sarvân prativodhum avidusâm.

> > yat--because; u ha vâva--indeed; tava--Your; punah--again; adabhra-kartah--O Lord, who performs many activities; iha--here, in this arena of sacrifice; samâhûtah--invited; tatra--therefore; artha-dhiyâm--who aspire to fulfill material desires; mandânâm--not very intelligent; nah--of us; tat--that; yat--which; deva-helanam--disrespect of the Supreme Personality of Godhead; deva-deva--Lord of lords; arhasi--please; sâmyena--because of Your equipoised position; sarvân--everything; prativodhum--tolerate; avidusâm--of us, who are all ignorant.

> > TRANSLATION

> > O Lord, You perform many wonderful activities. Our only aim was to acquire a son by performing this great sacrifice; therefore our intelligence is not very sharp. We are not experienced in ascertaining life's goal. By inviting You to this negligible sacrifice for some material motive, we have certainly committed a great offense at Your lotus feet. Therefore, O Lord of lords, please excuse our offense because of Your causeless mercy and equal mind.

> > *******

> > TEXT 16

> > srî-suka uvâca

> > iti nigadenâbhistûyamâno bhagavân animisarsabho varsa-

> > dharâbhivâditâbhivandita-caranah sadayam idam âha.

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; nigadena--by prayers in prose; abhistûyamânah--being worshiped; bhagavân--the Supreme Personality of Godhead; animisa-rsabhah--the chief of all the demigods; varsa-dhara--by King Nâbhi, the Emperor of Bhâratavarsa; abhivâdita--worshiped; abhivandita--were bowed down to; caranah--whose feet; sadayam--kindly; idam--this; âha--said.

> > TRANSLATION

> > Sri Sukadeva Gosvami said: The priests, who were even worshiped by King Nabhi, the Emperor of Bharata-varsa, offered prayers in prose [generally they were in poetry] and bowed down at the Lord's lotus feet. The Lord of lords, the ruler of the demigods, was very pleased with them, and He began to speak as follows.

> > *******

> > TEXT 17

> > srî-bhagavân uvâca

> > aho batâham rsayo bhavadbhir avitatha-gîrbhir varam asulabham

> > abhiyâcito yad amusyâtmajo mayâ sadrso bhûyâd iti mamâham

> > evâbhirûpah kaivalyâd athâpi brahma-vâdo na mrsâ bhavitum arhati

> > mamaiva hi mukham yad dvija-deva-kulam.

> > srî-bhagavân uvâca--the Supreme Personality of Godhead said; aho--alas; bata--certainly I am pleased; aham--I; rsayah--O great sages; bhavadbhih--by you; avitatha-gîrbhih--whose words are all true; varam--for a benediction; asulabham--very difficult to achieve; abhiyâcitah--have been requested; yat--that; amusya--of King Nâbhi; âtma jah--a son; mayâ sadrsah--like Me; bhûyât--there may be; iti--thus; mama--My; aham--I; eva--only; abhirûpah--equal; kaivalyât--because of being without a second; athâpi--nevertheless; brahma-vâdah--the words spoken by exalted brâhmanas; na--not; mrsâ--false; bhavitum--to become; arhati--ought; mama--My; eva--certainly; hi--because; mukham--mouth; yat--that; dvija-deva-kulam--the class of pure brâhmanas.

> > TRANSLATION

> > The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nabhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brahmanas, your vibrations should not prove untrue. I consider the brahmanas who are well qualified with brahminical qualities to be as good as My own mouth.

> > *******

> > TEXT 18

> > tata âgnîdhrîye 'msa-kalayâvatarisyâmy âtma-tulyam

> > anupalabhamânah.

> > tatah--therefore; âgnîdhrîye--in the wife of Nâbhi, the son of Âgnîdhra; amsa-kalayâ--by an expansion of My personal form; avatarisyâmi--I shall advent Myself; âtma-tulyam--My equal; anupalabhamânah--not finding.

> > TRANSLATION

> > Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevi, the wife of Maharaja Nabhi, the son of Agnidhra.

> > *******

> > TEXT 19

> > srî-suka uvâca

> > iti nisâmayantyâ merudevyâh patim abhidhâyântardadhe bhagavân.

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; nisâmayantyâh--who was listening; merudevyâh--in the presence of Merudevî; patim--unto her husband; abhidhâya--having spoken; antardadhe--disappeared; bhagavân--the Supreme Personality of Godhead.

> > TRANSLATION

> > Sukadeva Gosvami continued: After saying this, the Lord disappeared. The wife of King Nabhi, Queen Merudevi, was sitting by the side of her husband, and consequently she could hear everything the Supreme Lord had spoken.

> > *******

> > TEXT 20

> > barhisi tasminn eva visnudatta bhagavân paramarsibhih prasâdito

> > nâbheh priya-cikîrsayâ tad-avarodhâyane merudevyâm dharmân

> > darsayitu-kâmo vâta-rasanânâm sramanânâm rsînâm ûrdhva-

> > manthinâm suklayâ tanuvâvatatâra.

> > barhisi--in the arena of sacrifice; tasmin--that; eva--in this way; visnu-datta--O Mahârâja Parîksit; bhagavân--the Supreme Personality of Godhead; parama-rsibhih--by the great rsis; prasâditah--being pleased; nâbheh priya-cikîrsayâ--to please King Nâbhi; tat-avarodhâyane--in his wife; merudevyâm--Merudevî; dharmân--the principles of religion; darsayitu-kâmah--desiring to exhibit how to perform; vâta-rasanânâm--of the sannyâsîs (who have almost no cloth); sramanânâm--of the vânaprasthas; rsînâm--of the great sages; ûrdhva-manthinâm--of the brahmacârîs; suklayâ tanuvâ--in His original spiritual form, which is above the modes of material nature; avatatâra--appeared as an incarnation.

> > TRANSLATION

> > O Visnudatta, Pariksit Maharaja, the Supreme Personality of Godhead was pleased by the great sages at that sacrifice. Consequently the Lord decided to personally exhibit the method of executing religious principles [as observed by brahmacaris, sannyasis, vanaprasthas and grhasthas engaged in rituals] and also satisfy Maharaja Nabhi's desire. Consequently He appeared as the son of Merudevi in His original spiritual form, which is above the modes of material nature.

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