Saturday, December 17, 2011

sribhagavatam - skandah (canto) 2 -chapters 5th to 7th

































Vyasadev
Praneetha
The Madbhagavatam

Chapter 5: The Cause of all Causes

2.5.1

nārada uvāca
deva-deva namas te 'stu
bhūta-bhāvana pūrvaja
tad vijānīhi yaj jñānam
ātma-tattva-nidarśanam

(1) Nârada said [to the Creator]: 'My obeisances to you oh god of the demigods, for you are the one firstborn from whom all living beings generated. Please explain which knowledge specifically leads to the transcendental.

2.5.2

yad rūpa yad adhiṣṭhāna
yata
sṛṣṭam ida prabho
yat sa
stha yat para yac ca
tat tattva
vada tattvata


(2) What is the form, the basis and the source of this created world? Oh master, how is it conserved, by what is it controlled and please, what is it factually?

2.5.3

sarva hy etad bhavān veda
bhūta-bhavya-bhavat-prabhu

karāmalaka-vad viśva

vijñānāvasita
tava


(3) All this is known by your good self, since you know all that has become, will become and is becoming. Master, you hold this universe in the grip of your scientific knowledge, like one holds a walnut.

2.5.4

yad-vijñāno yad-ādhāro
yat-paras tva
yad-ātmaka
eka
sjasi bhūtāni
bhūtair evātma-māyayā
 (4) What is the source of your wisdom, who protects you and who is above you? In what capacity do you, with the help of the potency of the soul, on your own create the lives of all beings with the elements of matter?

2.5.5

ātman bhāvayase tāni
na parābhāvayan svayam
ātma-śaktim ava
ṣṭabhya
ūr
anābhir ivāklama

(5) Like a spider creating its web, you without any help manifest from your own soul power all these lives by whom you are never controlled.

2.5.6

nāha veda para hy asmin
nāpara
na sama vibho
nāma-rūpa-gu
air bhāvya
sad-asat kiñcid anyata


(6) Oh almighty one, in this world I do not know a single entity having a name and form that is superior, inferior or equal, of a temporary nature or lasting forever, which owes its existence to another source [than you].

2.5.7

sa bhavān acarad ghora
yat tapa
susamāhita
tena khedayase nas tva

parā-śa
ca yacchasi


 (7) We're weary of the fact that you with your perfect discipline underwent severe penances. We thus had the chance to doubt whether your good self would be the ultimate truth [and thus thought of an entity higher than you].

2.5.8

etan me pcchata sarva
sarva-jña sakaleśvara
vijānīhi yathaivedam
aha
budhye 'nuśāsita


(8) Oh all-knowing ruler over all, please explain to me all that I have asked you, so that I will be of an understanding in accord with your instructions.'

2.5.9

brahmovāca
samyak kāru
ikasyeda
vatsa te vicikitsitam
yad aha
codita saumya
bhagavad-vīrya-darśane

(9) The Creator replied: 'Oh gentle one so dear to me, you are so very kind in your perfect inquiries. That inspires me to further see into the heroism of the Supreme Lord.

2.5.10

nānta tava tac cāpi
yathā mā
prabravīi bho
avijñāya para
matta
etāvat tva
yato hi me


(10) My son, you are not mistaken in what you just said in your describing me, because without knowing the Supreme beyond me, it certainly will turn out to be as you said [viz. that one has to do penance when one takes me for the Supreme].

2.5.11

yena sva-rociā viśva
rocita
rocayāmy aham
yathārko 'gnir yathā somo
yathark
a-graha-tārakā


 (11) All of the world that I created was created by the effulgence [the brahmajyoti] of His existence, just as the fire, the  sun, the moon, the planets and the stars [radiate after His effulgence].

2.5.12

tasmai namo bhagavate
vāsudevāya dhīmahi
yan-māyayā durjayayā
vadanti jagad-gurum

 (12) I bring Him my obeisances, the Supreme Lord Vâsudeva upon whom I meditate, by dint of whose invincible potencies one calls me the teacher [guru] of the world.

2.5.13

vilajjamānayā yasya
sthātum īk
ā-pathe 'muyā
vimohitā vikatthante
mamāham iti durdhiya


 (13) Unashamed about keeping a prominent position with the bewildering material energy, those who are deluded make a wrong use of words in speaking of 'I' and 'mine'. By that use of words I am poorly understood.


2.5.14

dravya karma ca kālaś ca
svabhāvo jīva eva ca
vāsudevāt paro brahman
na cānyo 'rtho 'sti tattvata


(14) The five elements in their interaction with Eternal Time as also the natural disposition of the living being, are certainly part of Vâsudeva oh brahmin, but the truth is that each of them separately has no value

2.5.15

nārāyaa-parā vedā
devā nārāya
āgajā
nārāya
a-parā lokā
nārāya
a-parā makhā


. (15) Nârâyana [Krishna as the four-armed original Personality of God and primordial Lord of man] is the cause of the knowledge, the demigods are His helping hands, for His sake the worlds exist and all sacrifices are just there to please Him, the Supreme Lord.

2.5.16

nārāyaa-paro yogo
nārāya
a-para tapa
nārāya
a-para jñāna
nārāya
a-parā gati


 (16) Concentration of mind is just there to know Nârâyana, austerity is only there to achieve Nârâyana, the culture of transcendence is just there to become aware of Nârâyana and progress on the path of salvation is there only to enter the kingdom of Nârâyana.

2.5.17

tasyāpi draṣṭur īśasya
a-sthasyākhilātmana
s
jya sjāmi sṛṣṭo 'ham
īk
ayaivābhicodita


(17) Inspired by what was created by Him, the Seer, the Soul of All, the Controller of All Intelligence who created me, I also create.

2.5.18

sattva rajas tama iti
nirgu
asya guās traya
sthiti-sarga-nirodhe
u
g
hītā māyayā vibho


(18) Of the [modes of] goodness, passion and ignorance [see 4.23], that because of the Almighty [Lord of Time] by the external energy were assumed, there are the three qualities of transcendence: maintenance, creation and destruction.

2.5.19

kārya-kāraa-karttve
dravya-jñāna-kriyāśrayā

badhnanti nityadā mukta

māyina
purua guā


(19) The eternally liberated, living entity subjected to conditions of cause and effect is affected [though] by the modes of material energy that [in his life then] manifest with the symptoms of [respectively] knowledge, activities and material inertia


2.5.20

sa ea bhagavā ligais
tribhir etair adhok
aja
svalak
ita-gatir brahman
sarve
ā mama ceśvara


. (20) He, the Supreme Lord,  the witness of the witness who [by the living entity who is led] by the symptoms of  the three modes cannot be recognized in His movements oh brahmin, is the controller of everyone as well as of myself.


2.5.21

kāla karma svabhāva ca
māyeśo māyayā svayā
ātman yad
cchayā prāpta
vibubhū
ur upādade


(21) [The Lord of] Eternal Time, the controller of the deluding potency of matter [mâyâ] thus took upon Himself, from His own potency spontaneously appearing in different obtained [guna] forms, the workload [karma] and specific nature [or svabhâva, of the living entity].

2.5.22

kālād gua-vyatikara
pari
āma svabhāvata
karma
o janma mahata
puru
ādhiṣṭhitād abhūt


(22) Because of the superintendence of the original person the creation of the mahat-tattva [the 'greater reality'] took place, from eternal time there was the transformation of the modes and from these specific natures the different activities found their existence.

2.5.23

mahatas tu vikurvāād
raja
-sattvopabṛṁhitāt
tama
-pradhānas tv abhavad
dravya-jñāna-kriyātmaka

(23) But because of the transformation of the greater complete passion and goodness strongly dominated [in the beginning]. Thereupon [countering in reaction] the mode of darkness became more prominent that is characterized by matter, material knowledge and a predominance of material activities.

2.5.24

so 'hakāra iti prokto
vikurvan samabhūt tridhā
vaikārikas taijasaś ca
tāmasaś ceti yad-bhidā
dravya-śakti
kriyā-śaktir
jñāna-śaktir iti prabho


(24) That transformed material ego, as said, manifested itself according to the three characteristics of goodness, passion and ignorance, and thus prabhu, the powers of a guiding intelligence, knowledge of creation and material evolution divided.

2.5.25

tāmasād api bhūtāder
vikurvā
ād abhūn nabha
tasya mātrā gu
a śabdo
li
ga yad draṣṭṛ-dśyayo


 (25) From the form of darkness that underwent transformation, of all the elements [first] the ether evolved with its subtle form and quality of sound which is indicative of the seen as well as the seer.

2.5.26-29

nabhaso 'tha vikurvāād
abhūt sparśa-gu
o 'nila
parānvayāc chabdavā
ś ca
prā
a oja saho balam
vāyor api vikurvā
āt
kāla-karma-svabhāvata

udapadyata tejo vai
rūpavat sparśa-śabdavat
tejasas tu vikurvā
ād
āsīd ambho rasātmakam
rūpavat sparśavac cāmbho
gho
avac ca parānvayāt
viśe
as tu vikurvāād
ambhaso gandhavān abhūt
parānvayād rasa-sparśa-
śabda-rūpa-gu
ānvita


(26-29) By transformation of the ether the air found its existence which is characterized by the quality of touch. Along with it  sound  also appeared as a characteristic that was  remembered from the ether. Thus air acquired a life of  diversity as well with energy and force. Air on its turn again transformed under the influence of time and generated from its nature the element of fire in response to what preceded. With its form there was likewise touch and sound [as the hereditary burden or the karma of the previous elements]. Fire transformed  [or condensated from oxygen and hydrogen] into water. Thus the element of taste came about which consequently was accompanied by touch, sound and form. But because of the variegatedness of that transformation of water next followed the smell of the juice which assumed form [as the earth element] together with the qualities of touch and sound.


2.5.30

vaikārikān mano jajñe
devā vaikārikā daśa
dig-vātārka-praceto 'śvi-
vahnīndropendra-mitra-kā


(30) From the mode of goodness the [cosmic] mind of the gods generated who act in goodness, counting the ten of them [according to the five senses of perception and action] as the controllers of the directions [the Digdevatâs], the air [Vâyu], the sun [Sûrya], the waters [Varuna], longevity [the As'vinî-Kumâras], fire [Agni], the heavens [Indra], the deity of transcendence [Vishnu in the form of Upendra], the deity of friendship [Mitra] and the guardian of creation [Brahmâ].

2.5.31

taijasāt tu vikurvāād
indriyā
i daśābhavan
jñāna-śakti
kriyā-śaktir
buddhi
prāaś ca taijasau
śrotra
tvag-ghrāa-dg-jihvā
vāg-dor-me
hrāghri-pāyava



(31) From the passion of ego the according tenfold transformation took place that gave the living energy the intelligence of all the senses of action - the mouth, the hands, the feet, the genitals, and the anus - and  perception - sight, hearing, touch, taste and smell.

2.5.32

yadaite 'sagatā bhāvā
bhūtendriya-mano-gu
ā
yadāyatana-nirmā
e
na śekur brahma-vittama


(32) As long as all these categories of the elements, the senses, the mind and the modes of nature remained separate, the body [of man and mankind] could not be formed, oh best one of knowledge [Nârada].

2.5.33

tadā sahatya cānyonya
bhagavac-chakti-coditā

sad-asattvam upādāya
cobhaya
sasjur hy ada


(33) When all these [elements] by means of the [compelling] force of the Supreme Lord were assembled and found their application, this universe with both its true and illusory, its spiritual and material realities  [sat/asat] found its existence.

2.5.34

vara-pūga-sahasrānte
tad a
ṇḍam udake śayam
kāla-karma-svabhāva-stho
jīvo 'jīvam ajīvayat


(34) The universe after countless millenia having been submerged in the [causal] waters, was by the individual soul [the jîva or the Lord] who animates the inanimate awakened to its own time of living.

2.5.35

sa eva puruas tasmād
a
ṇḍa nirbhidya nirgata
sahasrorv-a
ghri-bāhv-aka
sahasrānana-śīr
avān


 (35) He Himself as the original person [the Purusha] appeared from within the universal egg to divide Himself in thousands of divisions of legs, arms, eyes, mouths and heads.

2.5.36

yasyehāvayavair lokān
kalpayanti manī
ia
ka
y-ādibhir adha sapta
saptordhva
jaghanādibhi


(36) The great philosophers conceive of all the worlds of the universe as the limbs of a body [the virâth rûpa] which has seven systems below the waist and seven systems in the upper portion.

2.5.37

puruasya mukha brahma
k
atram etasya bāhava
ūrvor vaiśyo bhagavata

padbhyā
śūdro vyajāyata

(37) The brahmins represent the mouth of the Original Person, the ruling class constitutes His arms, the traders form the thighs of the Supreme Lord and the laborer class His legs.


2.5.38

bhūrloka kalpita padbhyā
bhuvarloko 'sya nābhita

h
dā svarloka urasā
maharloko mahātmana



(38) The earthly [lower] worlds [Bhûrlokas] belong to His legs so one says, the ethereal worlds [Bhuvarlokas] belong to His belly, the heavenly worlds from the heart [Svarlokas] are situated in His chest while the highest worlds of the saints and sages [Maharlokas] are of the Great Soul.



2.5.39

grīvāyā janaloko 'sya
tapoloka
stana-dvayāt
mūrdhabhi
satyalokas tu
brahmaloka
sanātana

(39) Above the chest up to the neck one finds the world of the godly [the sons of Brahmâ, Janaloka] and higher up in the neck one finds the world of renunciation [Tapoloka, of the ascetics]. The world of truth [Satyaloka of the self-realized, the enlightened ones] is found in the head. [These worlds are all temporal] but the spiritual world [Brahmaloka, the world of the one Soul, the Supreme Lord] is eternal.

2.5.40-41

tat-ka cātala kptam
ūrubhyā
vitala vibho
jānubhyā
sutala śuddha
ja
ghābhyā tu talātalam
mahātala
tu gulphābhyā
prapadābhyā
rasātalam
pātāla
pāda-talata
iti lokamaya
pumān


(40-41) With on His waist the first of the lower worlds, further down the second on the hips, the third down to the knees, the fourth on the shanks, the fifth on His ankles, the sixth on His feet and the seventh on the soles of His feet [compare 2-1: 26-39], the body of the Lord [virâth-rûpa or Universal Form] is filled with all the [fourteen types of] worlds.

2.5.42

bhūrloka kalpita padbhyā
bhuvarloko 'sya nābhita

svarloka
kalpito mūrdhnā
iti vā loka-kalpanā



(42) One imagines the worlds alternatively [simply divided in three] with the earthly, lower worlds situated on the legs, the ethereal, middle worlds in the region of the navel and the heavenly, higher worlds found from the chest upwards.'

Chapter 6: The Hymn of the Original Person Confirmed

2.6.1

brahmovāca
vācā
vahner mukha ketra
chandasā
sapta dhātava
havya-kavyām
tānnānā
jihvā sarva-rasasya ca




(1) The Creator said: 'The mouth [of the Universal Form] is found in the fire which is the center for the voice of the seven [meters of] hymns [sung in honor] of the essential ingredients [the elements, the layers of His body. Dhâtava, literally: skin, flesh, sinew, marrow, bone, blood and fat].  With respect for the forefathers and the gods offering all kinds of foodstuff and delicacies that by humans beings then are appreciated as the nectar [of the remnants] is the field of action [for the sake of] His tongue.

2.6.2

sarvāsūnā ca vāyoś ca
tan-nāse paramāya
e
aśvinor o
adhīnā ca
ghrā
o moda-pramodayo

 (2) For His nose there is the life air and the air outside in order to bring about the transcendental experience of longevity [the As'vinî demigods] in combination with all the medicinal herbs and fragrances one may enjoy.

2.6.3

rūpāā tejasā cakur
diva
sūryasya cākiī
kar
au diśā ca tīrthānā
śrotram ākāśa-śabdayo


(3) The eyes [of the gigantic body] that see all kinds of forms as also all the illumined that glitters to the eyeball of the sun, accompany the hearing by the ears of all the sounds of veneration that from all directions resound in the ether.

2.6.4

tad-gātra vastu-sārāā
saubhagasya ca bhājanam
tvag asya sparśa-vāyoś ca
sarva-medhasya caiva hi

 (4) His outer appearance [the presence of the Universal Form] constitutes the foundation of all things and favorable opportunities and is also the field where one harvests, while His skin of moving airs forms the touch that leads to all kinds of offerings.

2.6.5

romāy udbhijja-jātīnā
yair vā yajñas tu sambh
ta
keśa-śmaśru-nakhāny asya
śilā-lohābhra-vidyutām

 (5) His bodily hair is the vegetation of the kingdoms with the help of which in particular the sacrifices are performed.  The clouds with their electricity, the stones and the iron ore make thereto for the hair on His head, His facial hair and His nails.

2.6.6

bāhavo loka-pālānā
prāyaśa
kema-karmaām
(6) His arms, the governing men of God, predominantly provide what is needed and protect the general mass.

2.6.7

vikramo bhūr bhuva svaś ca
kemasya śara
asya ca
sarva-kāma-varasyāpi
hareś cara
a āspadam

 (7) In the Lord His lotus feet that offer shelter His progress is recognized of the lower  middle and heavenly worlds, because they, in providing all that was needed, liberate from fear and contain all the benedictions.

2.6.8

apā vīryasya sargasya
parjanyasya prajāpate

pu
sa śiśna upasthas tu
prajāty-ānanda-nirv
te


(8) Water, semen and  the generative capacity of rain refer to the genitals of the Creator, the Lord, or to the spot where the happiness originates that is brought about by the [need of] begetting [offspring or cultural products].

2.6.9

pāyur yamasya mitrasya
parimok
asya nārada
hi
sāyā nirter mtyor
nirayasya guda
smta

(9) Oh Nârada, the orifice where the evacuation of the Universal Form takes place is the birthplace of Yama the controlling deity of everything running to its end and of Mitra. It forms the rectum where envy, misfortune, death and hell are remembered.

2.6.10

parābhūter adharmasya
tamasaś cāpi paścima

yo nada-nadīnā ca
gotrā
ām asthi-sahati

(10) Frustration, immorality and ignorance are found at His backside, while the rivers and streams [as said] make for His veins and the mountains for the stack of His bones.

2.6.11

avyakta-rasa-sindhūnā
bhūtānā
nidhanasya ca
udara
vidita puso
h
daya manasa padam

(11) The unseen mover [viz. Time] of the seas and oceans of the living beings that are involved with evolution and extinction is, as seen from His belly [the middle worlds, S'iva], by the intelligent known as the [beating] heart that is located in the subtle body.


2.6.12

dharmasya mama tubhya ca
kumārā
ā bhavasya ca
vijñānasya ca sattvasya
parasyātmā parāya
am

(12) Your, mine, my sons [the Kumâras] and Lord S'iva's heartening of dharma depends on the life and soul of the Supreme Being [who constitutes the save harbor] of truth and wisdom.

2.6.13-16

aha bhavān bhavaś caiva
ta ime munayo 'grajā

surāsura-narā nāgā

khagā m
ga-sarīs
gandharvāpsaraso yak
ā
rak
o-bhūta-gaoragā
paśava
pitara siddhā
vidyādhrāś cāra
ā drumā
anye ca vividhā jīvā
jala-sthala-nabhaukasa

grahark
a-ketavas tārās
ta
ita stanayitnava
sarva
purua eveda
bhūta
bhavya bhavac ca yat
tenedam āv
ta viśva
vitastim adhiti
ṣṭhati

(13-16) Me, you, Lord S'iva, as also the great sages before you, the godly, the demoniac, the human beings and the excellent [the Nâgas], the birds, the beasts, the reptiles and all the heavenly beings as well as the plants and many other living entities found on land, in water and in the sky, together with the asteroids, stars, comets, planets and moons and lightening and thunder; all that was, that is and will be created, this entire universe together is [pervaded] and covered by the Original Person in a form measuring not more than nine inches [see also 2.2: 8].

2.6.17

sva-dhiṣṇya pratapan prāo
bahiś ca pratapaty asau
eva
virāja pratapas
tapaty antar bahi
pumān

(17) The same way the sun spreads its rays outside and illumines and gives strength [inside with prânâ], the expansion of the Universal Form, the Supreme Person also vitalizes all that lives from the inside as well as from the outside.

2.6.18

so 'mtasyābhayasyeśo
martyam anna
yad atyagāt
mahimai
a tato brahman
puru
asya duratyaya


(18) He is the controller of immortality and fearlessness, transcendental to death and the fruitive action of anyone and therefore, oh Nârada, the glories of the Original Personality are considered immeasurable.


2.6.19

pādeu sarva-bhūtāni
pu
sa sthiti-pado vidu
am
ta kemam abhaya
tri-mūrdhno 'dhāyi mūrdhasu

(19) You should know that all the living entities exist in [but] one fourth of the secure reservoir of all opulence where there is no death or fear. That reservoir is the Supreme Person who resides in the beyond of the material coverings of the three worlds.

2.6.20

pādās trayo bahiś cāsann
aprajānā
ya āśramā
antas tri-lokyās tv aparo
g
ha-medho 'bhad-vrata


(20) The [remaining] three fourths of Him in the beyond is the place where those reside who will never be reborn. Within [the material world] there are even though the three worlds [heaven, purgatory and hell] that are reserved for the status positions of those who, attached to family life, do not strictly follow the vow of celibacy.

2.6.21

stī vicakrame viśvam
sāśanānaśane ubhe
yad avidyā ca vidyā ca
puru
as tūbhayāśraya

(21) Thus neatly arranging the destination of the living beings, the Maintainer rules over the devotion of the nescient as well as the ones who factually know, and is thus, as the Original Personality of God, the master of both.

2.6.22

yasmād aṇḍa virā jajñe
bhūtendriya-gu
ātmaka
tad dravyam atyagād viśva

gobhi
sūrya ivātapan

(22) He from whom all the planets and the gigantic Universal Form originated, together with the elements and the senses according to the material qualities of the universe, in the superlative of that Universal Form compares to the sun [that] relating to its distributed rays and heat [remains aloof from it].

2.6.23

yadāsya nābhyān nalinād
aham āsa
mahātmana
nāvida
yajña-sambhārān
puru
āvayavān te


(23) When I took birth from the lotus flower sprouting from the navel of this great person, I had next to the personal limbs of the Original Person nothing to perform sacrifices with.

2.6.24

teu yajñasya paśava
savanaspataya
kuśā
ida
ca deva-yajana
kālaś coru-gu
ānvita



(24) For the performance of sacrifices, the sacrificed such as flowers and leaves and burning material [such as straw] is needed together with an altar as also a framework of time [a calendar e.g.] in order to follow the modes of nature.

2.6.25

vastūny oadhaya snehā
rasa-loha-m
do jalam
co yajūṁṣi sāmāni
cātur-hotra
ca sattama

 (25) Utensils, grains, fuel [clarified butter], sweetener ['honey'], capital ['gold'] and a fire place ['earth'], water, the scriptures ['Rig, Yajur and Sâma Veda'] and [at least] four [officiating] persons are comprised in this, oh pious one.

2.6.26

nāma-dheyāni mantrāś ca
dak
iāś ca vratāni ca
devatānukrama
kalpa
sa
kalpas tantram eva ca

(26) It also involves the invocation of holy names and mantras as well as the settling of contributions and taking of oaths concerning the specific godhead at hand. And for the purpose of each of them there is a particular scripture.

2.6.27

gatayo matayaś caiva
prāyaścitta
samarpaam
puru
āvayavair ete
sambhārā
sambhtā mayā

(27) In order to be able to progress towards the ultimate goal by means of  worship and to be able to compensate [to safeguard, correct or excuse] with the offerings ultimately made for the diverse parts of the [governing] body of the Original Person [the representing demigods], I arranged for the ingredients.

2.6.28

iti sambhta-sambhāra
puru
āvayavair aham
tam eva puru
a yajña
tenaivāyajam īśvaram

(28) Thus well-equipped I worshiped, engaging with all the ingredients, the expansions of the Original Person, the Supreme Personality, the original enjoyer of all sacrifices.

2.6.29

tatas te bhrātara ime
prajānā
patayo nava
ayajan vyaktam avyakta

puru
a su-samāhitā

(29) According to that example your [god-]brothers, the nine masters of the living creatures [schools; demigods next to Brahmâ; compare 5: 30], with proper ritual were of sacrifice for the manifest and non-manifest personalities.

2.6.30

tataś ca manava kāle
ījire
ṛṣayo 'pare
pitaro vibudhā daityā
manu
kratubhir vibhum


(30) In following those [schools or demigods] also the Manus, the fathers of mankind, in due course of time were of worship to please Him, and so did the other great sages, forefathers, scholars, opponents [Daityas] and mankind at large.

2.6.31

nārāyae bhagavati
tad ida
viśvam āhitam
g
hīta-māyoru-gua
sargādāv agu
a svata

(31) For the sake of Nârâyana, the Personality of Godhead, all these greatly powerful manifestations, who had accepted the material illusion of form in the spheres of the universe, found their existence in the reality of creation, maintenance and destruction, even though He Himself is self-sufficient above it.

2.6.32

sjāmi tan-niyukto 'ha
haro harati tad-vaśa

viśva
purua-rūpea
paripāti tri-śakti-dh
k

 (32) According to His will, I create while under His subordination S'iva destroys. He Himself acts thereto as the Original Person and controller of the three energies who maintains the entire universe.

2.6.33

iti te 'bhihita tāta
yathedam anup
cchasi
nānyad bhagavata
kiñcid
bhāvya
sad-asad-ātmakam

(33) Thus I explained upon your request my dear, all this to you. Whatever you think of, whether it is a cause or an effect, there is nothing to be found that has its existence beyond the Supreme Lord.

2.6.34

na bhāratī me 'ga mṛṣopalakyate
na vai kvacin me manaso m
ṛṣā gati
na me h
ṛṣīkāi patanty asat-pathe
yan me h
dautkaṇṭhyavatā dhto hari


(34) Oh Nârada, this state of mind always proved itself to be correct because my heart with great zeal managed to hold on to the Lord. My mind never wandered off in untruth with it nor was I by my senses degraded in the temporal.

2.6.35

so 'ha samāmnāyamayas tapomaya
prajāpatīnām abhivandita
pati
āsthāya yoga
nipua samāhitas
ta
nādhyagaccha yata ātma-sambhava


 (35) I am the personification of Vedic wisdom, full of austerity, the worshipable master of all the forefathers and a self-realized expert in the practice of yoga, yet I couldn't fathom Him from whom I myself generated.

2.6.36

nato 'smy aha tac-caraa samīyuā
bhavac-chida
svasty-ayana sumagalam
yo hy ātma-māyā-vibhava
sma paryagād
yathā nabha
svāntam athāpare kuta


 (36) I am [therefore] devoted to the all-auspicious feet of the Lord of the surrendered souls, which stop the repetition of births and deaths and grant the vision of happiness. One surely cannot estimate the potency of His personal energies - just like the sky that can't see its own limit. Therefore, how can others know?


2.6.37

nāha na yūya yad- gati vidur
na vāmadeva
kim utāpare surā
tan-māyayā mohita-buddhayas tv ida

vinirmita
cātma-sama vicakmahe

 (37) Since neither I, nor you oh sons, nor the Destroyer have an idea of the true nature of  His movements, one cannot expect that the other God-conscious would do any better. With one's intelligence bewildered by the illusory energy of what is created one is only able to see as far as one's ability reaches.


2.6.38

yasyāvatāra-karmāi
gāyanti hy asmad-ādaya

na ya
vidanti tattvena
tasmai bhagavate nama

(38) We offer Him, the Supreme Lord, our respectful obeisances, whose incarnation and activities we glorify, even though persons like us do not fully know Him.

2.6.39

sa ea ādya purua
kalpe kalpe s
jaty aja
ātmātmany ātmanātmāna

sa sa
yacchati pāti ca


 (39) He, the very Primordial Original Personality in each millennium creates within Himself, by Himself, His own transcendental presence, maintaining Himself [for some time] and absorbing [Himself again].


2.6.40-41

viśuddha kevala jñāna
pratyak samyag avasthitam
satya
pūram anādy-anta
nirgu
a nityam advayam
ṛṣe vidanti munaya
praśāntātmendriyāśayā

yadā tad evāsat-tarkais
tirodhīyeta viplutam


(40-41) Without a material tinge, pure and perfect in knowledge and all-pervading in His fullness He is situated in truth as the absolute without a beginning and an end, in freedom from the modes of nature and in a position in which He is eternally unrivaled. Oh wise one, the great thinkers can only understand this with a pacified self and their senses under cover, otherwise it will certainly be beyond their scope and be distorted by untenable arguments.


2.6.42

ādyo 'vatāra purua parasya
kāla
svabhāva sad-asan-manaś ca
dravya
vikāro gua indriyāi
virā
svarā sthāsnu cariṣṇu bhūmna


(42) The first avatâra of the Lord is the Original Person: [Mahâvishnu or Kâranodakas'âyî Vishnu. He forms the basis of] spacetime [kâla svabhavah, the original nature of time], cause, effect, the elements, the modes, as also the ego, the senses and the mind. These together constitute the diversity of  the complete whole of all that moves and doesn't move of the universal being [also called Garbhodakas'âyî Vishnu].

2.6.43-45

aha bhavo yajña ime prajeśā
dak
ādayo ye bhavad-ādayaś ca
svarloka-pālā
khagaloka-pālā
n
loka-pālās talaloka-pālā
gandharva-vidyādhara-cāra
eśā
ye yak
a-rakoraga-nāga-nāthā
ye vā
ṛṣīām ṛṣabhā pitṝṇā
daityendra-siddheśvara-dānavendrā

anye ca ye preta-piśāca-bhūta-
ṇḍa-yādo-mga-paky-adhīśā
yat kiñca loke bhagavan mahasvad
oja
-sahasvad balavat kamāvat
śrī-hrī-vibhūty-ātmavad adbhutār
a
tattva
para rūpavad asva-rūpam


(43-45) I myself [Brahmâ], the Destroyer and the Maintainer; all the fathers of the living beings like Daksha [and Manu], you yourself and the other sons [the Kumâras]; the leaders of the higher worlds, the space travelers, the earth and the lower worlds; the leaders of the denizens of heaven [of the Ghandarva, Vidyâdhara and Cârana worlds] as well as the leaders of the demons [the Yakshas, Râkshasas and Uragas] and the underworld; the first among the sages, the forefathers, the atheists, the specially gifted, the uncivilized and the dead; the evil spirits, the Jinn and the Kûshmândas [other evil spirits], including all the great aquatics, beasts and birds - in other words each and everyone in the world who is of power to a special degree or of a specific mental or perceptual dexterity or exceptional strength, forgiveness, beauty, modesty, opulence, intelligence or breeding, exists as if he himself would offer the [ultimate] form of [representing] His transcendental reality, but in fact they are only a part of it.


2.6.46

prādhānyato yān ṛṣa āmananti
līlāvatārān puru
asya bhūmna
āpīyatā
kara-kaāya-śoān
anukrami
ye ta imān supeśān



(46) Oh Nârada, now relish the devotion for the pastimes of all those incarnations of the Original Supreme Personality. That devotion will evaporate the foul matter that accumulated in your ears. I will relate these stories, that are all a pleasure to hear, one after the other the way they are present in my heart.'

 




Chapter 7: Brief Description of the Past and Coming Avatâras

2.7.1

brahmovāca
yatrodyata
kiti-taloddharaāya bibhrat
krau
ī tanu sakala-yajña-mayīm ananta
antar-mahār
ava upāgatam ādi-daitya
ta
daṁṣṭrayādrim iva vajra-dharo dadāra

(1) The Creator said: 'When the Lord as the Unlimited One within the universe for His pastimes assumed the form of the sum total of all sacrifices  [as the boar avatâra Varâha], He was determined to lift the earth out of the great [Garbhodaka] ocean. In the ocean the first demon [called Hiranyâksha, the demon of gold] appeared who by Him, like a thunderbolt piercing a pack of clouds, was defeated with His tusk.
2.7.2

jāto rucer ajanayat suyamān suyajña
ākūti-sūnur amarān atha dak
iāyām
loka-trayasya mahatīm aharad yad ārti

svāyambhuvena manunā harir ity anūkta


(2) From Âkûti ['good intention'] the wife of the Prajâpati Ruci, Suyajña ['appropriate sacrifice'] was born who with his wife Dakshinâ ['the reward'] gave birth to the godly headed by Suyama ['proper regulation']. With them He greatly diminished the distress in the three worlds and for that reason the father of mankind Svâyambhuva Manu renamed Him Hari [the Lord].
2.7.3

jajñe ca kardama-ghe dvija devahūtyā
strībhi
sama navabhir ātma-gati sva-mātre
ūce yayātma-śamala
gua-saga-pakam
asmin vidhūya kapilasya gati
prapede


(3) Next He took birth in the house of the twice-born Kardama ['the shadow of the Creator'] from the womb of Devahûti ['the invocation of the Gods'] together with nine sisters. As Lord Kapila ['the analytic one'] He spoke to His mother about spiritual realization because of which she in that life was freed from the material modes that cover the soul and achieved liberation.
2.7.4

atrer apatyam abhikākata āha tuṣṭo
datto mayāham iti yad bhagavān sa datta

yat-pāda-pa
kaja-parāga-pavitra-dehā
yogarddhim āpur ubhayī
yadu-haihayādyā


(4) Satisfied about the surrender of the sage Atri who prayed for offspring, the  Supreme Lord said to him: 'I will give Myself to you!' and for that reason He received the name of Datta [Dattâtreya, 'the given one']. The dust of His lotus feet purified the body of mysticism and brought the wealth of the spiritual and material worlds of Yadu [the founder of the dynasty], Haihaya [a descendant] and others.
2.7.5

tapta tapo vividha-loka-siskayā me
ādau sanāt sva-tapasa
sa catu-sano 'bhūt
prāk-kalpa-samplava-vina
ṣṭam ihātma-tattva
samyag jagāda munayo yad acak
atātman


(5) Because I formerly lived austere in penance for the sake of the creation of the different worlds, the Lord appeared as the four Sanas [ 'of old', the four celibate sons called Sanat-kumâra, Sanaka, Sanandana and Sanâtana]. In the epoch before, the spiritual truth was devastated in the inundation of the world, but with these sages who had a clear vision of the soul the knowledge was fully recreated.
2.7.6

dharmasya daka-duhitary ajaniṣṭa mūrtyā
nārāya
o nara iti sva-tapa-prabhāva
d
ṛṣṭvātmano bhagavato niyamāvalopa
devyas tv ana
ga-ptanā ghaitu na śeku

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

2.7.7

kāma dahanti ktino nanu roa-dṛṣṭ
ro
a dahantam uta te na dahanty asahyam
so 'ya
yad antaram ala praviśan bibheti
kāma
katha nu punar asya mana śrayeta


(7) Great stalwarts [like Lord S'iva] can overcome their being overwhelmed by lust by means of their wrathful vision, but they cannot overcome their own intolerance. But with [the both of] Him within, the lust is too afraid to enter. How can with Him in mind the lust ever demand attention?
2.7.8

viddha sapatny-udita-patribhir anti rājño
bālo 'pi sann upagatas tapase vanāni
tasmā adād dhruva-gati
gṛṇate prasanno
divyā
stuvanti munayo yad upary-adhastāt


(8) Incited by the sharp words of a co-wife who uttered them even in the presence of the king [Uttânapâda], his son Dhruva [the immovable], only a boy at the time, took to severe penances in a great forest. The Lord pleased with his prayers confirmed the goal of his realization [Dhruva loka, the pivot of the stars] for which the great sages and denizens of heaven directed up and downward pray ever since.
2.7.9

yad venam utpatha-gata dvija-vākya-vajra-
ni
pluṣṭa-paurua-bhaga niraye patantam
trātvārthito jagati putra-pada
ca lebhe
dugdhā vasūni vasudhā sakalāni yena


(9) When the twice-born, cursed King Vena ['the anxious one'] who strayed from the path of religion, it burnt him like a thunderbolt with him going to hell with all his great deeds and opulence. The Lord being prayed for delivered him coming to earth as his son [named Prithu, 'the great one'] and achieved with that as well that the earth could be exploited to yield all kinds of crops.
2.7.10

nābher asāv ṛṣabha āsa sudevi-sūnur
yo vai cacāra sama-d
g jaa-yoga-caryām
yat pāramaha
syam ṛṣaya padam āmananti
svastha
praśānta-karaa parimukta-saga


(10) As the son of King Nâbhi ['the pivot'] He was born as Rishabha ['the best one'] from Sudevî. Equipoised in the matter of yoga appearing foolish He performed at the highest level of achievement of the sages in which one in acceptance of the spiritual essence - one's independence - has subdued the activities of the senses and is perfectly liberated from material influences.
2.7.11

satre mamāsa bhagavān haya-śīraātho
sāk
āt sa yajña-puruas tapanīya-vara
chandomayo makhamayo 'khila-devatātmā
vāco babhūvur uśatī
śvasato 'sya nasta

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

2.7.12

matsyo yugānta-samaye manunopalabdha
k
oīmayo nikhila-jīva-nikāya-keta
visra
sitān uru-bhaye salile mukhān me
ādāya tatra vijahāra ha veda-mārgān

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

2.7.13

kīrodadhāv amara-dānava-yūthapānām
unmathnatām am
ta-labdhaya ādi-deva
p
ṛṣṭhena kacchapa-vapur vidadhāra gotra
nidrāk
ao 'dri-parivarta-kaāa-kaṇḍū

(13) When in the ocean of milk [or knowledge] the leaders of the immortals and their opponents where churning the mountain [called Mandara, the 'big one'] for gaining the nectar, the primeval Lord half asleep as a tortoise [called Kurma] supported him, so that it scratched and itched on His back.
2.7.14

trai-piṣṭaporu-bhaya-hā sa nsiha-rūpa
k
tvā bhramad-bhrukui-daṁṣṭra-karāla-vaktram
daityendram āśu gadayābhipatantam ārād
ūrau nipātya vidadāra nakhai
sphurantam


(14) As Nrisimha ['the lion'] He appeared as the one who took away the fear of the God-conscious with the movements of His eyebrows and the terrifying teeth of His mouth, while He on His lap without delay with His nails pierced the fallen king of the demons [Hiranyakas'ipu] who had challenged Him with a club in his hands.
2.7.15

anta-sarasy uru-balena pade ghīto
grāhe
a yūtha-patir ambuja-hasta ārta
āhedam ādi-puru
ākhila-loka-nātha
tīrtha-śrava
śravaa-magala-nāmadheya

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

2.7.16

śrutvā haris tam araārthinam aprameyaś
cakrāyudha
patagarāja-bhujādhirūha
cakre
a nakra-vadana vinipāya tasmād
dhaste prag
hya bhagavān kpayojjahāra

(16) The Lord who heard him in his distress, as the Unlimited Powerful One seated on the king of the birds [Garuda], cut the beak of the crocodile in two with His cakra weapon and in His causeless mercy freed him by pulling him up by his trunk.
2.7.17

jyāyān guair avarajo 'py adite sutānā
lokān vicakrama imān yad athādhiyajña

k
vāmanena jaghe tripada-cchalena
yācñām
te pathi caran prabhubhir na cālya

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

2.7.18

nārtho baler ayam urukrama-pāda-śaucam
āpa
śikhā-dhtavato vibudhādhipatyam
yo vai pratiśrutam
te na cikīrad anyad
ātmānam a
ga manasā haraye 'bhimene

(18) Oh Nârada, by virtue of the strength of the water that washed from the feet of the Lord, he [Bali Mahârâja], who kept it on his head and who had the supremacy over the kingdom of the godly, never, not even when it would cost him his body, tried for anything else but to keep to his promise because he had decided to be dedicated to the Lord.
2.7.19

tubhya ca nārada bhśa bhagavān vivddha-
bhāvena sādhu paritu
ṣṭa uvāca yogam
jñāna
ca bhāgavatam ātma-satattva-dīpa
yad vāsudeva-śara
ā vidur añjasaiva


(19)
The Supreme Lord satisfied about the goodness you developed through your transcendental love oh Nârada, nicely explained to you in all detail the light of the knowledge of yoga and the science of relating to the soul, which all who have surrendered to Vâsudeva so perfectly know to appreciate.
2.7.20

cakra ca dikv avihata daśasu sva-tejo
manvantare
u manu-vaśa-dharo bibharti
du
ṣṭeu rājasu dama vyadadhāt sva-kīrti
satye tri-p
ṛṣṭha uśatī prathayaś caritrai

(20) Undeterred in all circumstances of the ten directions He by the glories of His personal strength subdues the three systems [see loka] as He in the different ages of Manu [manvantaras] incarnates as a descendant of  the Manu dynasty. Ruling over the miscreants and kings of that type  with the help of His cakra weapon, He thus establishes His fame up to the world of truth [Satyaloka] *.

2.7.21

dhanvantariś ca bhagavān svayam eva kīrtir
nāmnā n
ṛṇā puru-rujā ruja āśu hanti
yajñe ca bhāgam am
tāyur-avāvarundha
āyu
ya-vedam anuśāsty avatīrya loke

(21) As fame personified the Supreme Lord carrying the name of Dhanvantari ['moving in a curve'] descends in this universe in order to direct the knowledge that is necessary to obtain a long life. This He accomplishes by providing the nectar of the [Kurma churning] sacrifice that swiftly cures the diseases of all living entities.

2.7.22

katra kayāya vidhinopabhta mahātmā
brahma-dhrug ujjhita-patha
narakārti-lipsu
uddhanty asāv avanika
ṇṭakam ugra-vīryas
tri
-sapta-ktva urudhāra-paraśvadhena

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

2.7.23

asmat-prasāda-sumukha kalayā kaleśa
ik
vāku-vaśa avatīrya guror nideśe
ti
ṣṭhan vana sa-dayitānuja āviveśa
yasmin virudhya daśa-kandhara ārtim ārcchat

(23) Because of His causeless all-embracing mercy, the Lord of All Time will descend [as Lord Râma] in the dynasty of Ikshvâku [the dynasty of the solar order]. Together with His wife [Sîtâ] and brother [Lakshmana] He upon the command of his father [Das'aratha] will take to the forest under the opposition of the ten-headed one [the demoniac ruler Râvana] who caused great distress.

2.7.24

yasmā adād udadhir ūha-bhayāga-vepo
mārga
sapady ari-pura haravad didhako
dūre suh
n-mathita-roa-suśoa-dṛṣṭ
tātapyamāna-makaroraga-nakra-cakra

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

2.7.25

vaka-sthala-sparśa-rugna-mahendra-vāha-
dantair vi
ambita-kakubjua ūha-hāsam
sadyo 'subhi
saha vineyati dāra-hartur
visphūrjitair dhanu
a uccarato 'dhisainye


(25) When the trunk of the elephant carrying Indra breaks on the chest of Râvana light will radiate in all directions. Râvana overtaken by joy will parade proud between the armies, but in no time the laughter and life breath of the one who had kidnapped Sîtâ will be put to an end by the twanging bow [of Râma].

2.7.26

bhūme suretara-varūtha-vimarditāyā
kleśa-vyayāya kalayā sita-k
ṛṣṇa-keśa
jāta
kariyati janānupalakya-mārga
karmā
i cātma-mahimopanibandhanāni


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

2.7.27

tokena jīva-haraa yad ulūki-kāyās
trai-māsikasya ca padā śaka
o 'pavtta
yad ri
gatāntara-gatena divi-spśor vā
unmūlana
tv itarathārjunayor na bhāvyam


(27) Who else but Him would for God's sake as a child kill a living being that has assumed the form of a giant demoness [Pûtanâ] or being only three months old with His leg will turn over a cart as also uproot two high rising Arjuna trees?

2.7.28

yad vai vraje vraja-paśūn viatoya-pītān
pālā
s tv ajīvayad anugraha-dṛṣṭi-vṛṣṭ
tac-chuddhaye 'ti-vi
a-vīrya-vilola-jihvam
uccā
ayiyad uraga viharan hradinyām


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

2.7.29

tat karma divyam iva yan niśi niśayāna
dāvāgninā śuci-vane paridahyamāne
unne
yati vrajam ato 'vasitānta-kāla
netre pidhāpya sabalo 'nadhigamya-vīrya


 (29) He with His superhuman deeds that very night will save all the inhabitants of Vraja [the cowherd-village] who free from worries are sleeping, from being burned by the fire ablaze in the dry forest. He thus will prove to them who are sure to be seeing the last of their days, together with Balarâma, His unfathomable prowess by simply having them close their eyes [and thus deliver them the same way He later on will free the gopas from another forest fire].

2.7.30

ghīta yad yad upabandham amuya mātā
śulba
sutasya na tu tat tad amuya māti
yaj j
mbhato 'sya vadane bhuvanāni gopī
sa
vīkya śakita-manā pratibodhitāsīt

 (30) Whatever rope His [foster] mother [Yas'odâ] will try to bind her son with, will time and again prove to be too short. And that what she will see when He opens His mouth to the doubting cowherd woman [who looks for dirt He would have eaten] are all the worlds, which is something that will convince her another way.

2.7.31

nanda ca mokyati bhayād varuasya pāśād
gopān bile
u pihitān maya-sūnunā ca
ahny āp
ta niśi śayānam atiśramea
loka
vikuṇṭham upaneyati gokula sma

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

2.7.32

gopair makhe pratihate vraja-viplavāya
deve 'bhivar
ati paśūn kpayā riraku
dhartocchilīndhram iva sapta-dināni sapta-
var
o mahīdhram anaghaika-kare salīlam

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

2.7.33

krīan vane niśi niśākara-raśmi-gauryā
rāsonmukha
kala-padāyata-mūrcchitena
uddīpita-smara-rujā
vraja-bhd-vadhūnā
hartur hari
yati śiro dhanadānugasya

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

2.7.34-35

ye ca pralamba-khara-dardura-keśy-ariṣṭa-
mallebha-ka
sa-yavanā kapi-pauṇḍrakādyā
anye ca śālva-kuja-balvala-dantavakra-
saptok
a-śambara-vidūratha-rukmi-mukhyā
ye vā m
dhe samiti-śālina ātta-cāpā
kāmboja-matsya-kuru-s
ñjaya-kaikayādyā
yāsyanty adarśanam ala
bala-pārtha-bhīma-
vyājāhvayena hari
ā nilaya tadīyam

(34-35) All [demons] like Pralamba, Dhenuka, Baka, Kes'î, Arishtha, Cânûra and Mushthika [wrestling for Kamsa], Kuvalayâpîda [the elephant], Kamsa [the demoniac uncle]; many foreign kings [like those of Persia], the ape Dvivida, Paundraka and others, as well as kings like S'âlva, Narakâsura, Balvala, Dantavakra, Saptoksha, S'ambara, Vidûratha and Rukmî and all powerful and well equipped warriors like Kâmboja, Matsya, Kuru [the sons of Dhritarâshthra], Sriñjaya, and Kekaya, will thanks to Him disappear from the scene and attain His heavenly abode or else because of the actions of one of the other names belonging to Him, like Baladeva [Krishna's brother], Arjuna or Bhîma.
2.7.36

kālena mīlita-dhiyām avamśya nṝṇā
stokāyu
ā sva-nigamo bata dūra-pāra
āvirhitas tv anuyuga
sa hi satyavatyā
veda-druma
via-paśo vibhajiyati sma

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

2.7.37

deva-dviā nigama-vartmani niṣṭhitānā
pūrbhir mayena vihitābhir ad
śya-tūrbhi
lokān ghnatā
mati-vimoham atipralobha
vea
vidhāya bahu bhāyata aupadharmyam


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

2.7.38

yarhy ālayev api satā na hare kathā syu
aṇḍino dvija-janā vṛṣalā ndevā
svāhā svadhā va
a iti sma giro na yatra
śāstā bhavi
yati kaler bhagavān yugānte


(38) When even with the civilized gentlemen there is no mention of the Lord, and when the twice-born [the higher classes] and the government consisting of members of the laborer class itself never under any circumstances take to His hymns, paraphernalia, altars and words, then, at the end of the Age of Dissent, the Supreme Lord [Kalki], the chastiser will appear.

2.7.39

sarge tapo 'ham ṛṣayo nava ye prajeśā
sthāne 'tha dharma-makha-manv-amarāvanīśā

ante tv adharma-hara-manyu-vaśāsurādyā
māyā-vibhūtaya imā
puru-śakti-bhāja


(39) In the beginning there was penance with me and the seven wise who brought about everything, in the middle there is the activity of dharma with Vishnu, Manu, the demigods and the kings in their worlds and in the end there is the godless with S'iva and the angry atheists and such. They are all powerful representatives of the deluding energy of the One of Supreme Power.

2.7.40

viṣṇor nu vīrya-gaanā katamo 'rhatīha
ya
pārthivāny api kavir vimame rajāsi
caskambha ya
sva-rahasāskhalatā tri-pṛṣṭha
yasmāt tri-sāmya-sadanād uru-kampayānam

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

2.7.41

nānta vidāmy aham amī munayo 'gra-jās te
māyā-balasya puru
asya kuto 'varā ye
gāyan gu
ān daśa-śatānana ādi-deva
śe
o 'dhunāpi samavasyati nāsya pāram

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

2.7.42

yeā sa ea bhagavān dayayed ananta
sarvātmanāśrita-pado yadi nirvyalīkam
te dustarām atitaranti ca deva-māyā

nai
ā mamāham iti dhī śva-śgāla-bhakye

(42) Only they to whom the Lord extends His grace are able to cross over the  infinite ocean of matter. It concerns those protected souls whose seeking shelter meant that they without reservation, without duplicity surrendered at His lotus feet, or that they consciously refused to consider His diverse energies to be their own including that of them [their bodies] which is meant to serve as food for the dogs and jackals.

2.7.43-45

vedāham aga paramasya hi yoga-māyā
yūya
bhavaś ca bhagavān atha daitya-varya
patnī mano
sa ca manuś ca tad-ātmajāś ca
prācīnabarhir
bhur aga uta dhruvaś ca
ik
vākur aila-mucukunda-videha-gādhi-
raghv-ambarī
a-sagarā gaya-nāhuādyā
māndhātr-alarka-śatadhanv-anu-rantidevā
devavrato balir amūrttarayo dilīpa

saubhary-uta
ka-śibi-devala-pippalāda-
sārasvatoddhava-parāśara-bhūri
eā
ye 'nye vibhī
aa-hanūmad-upendradatta-
pārthār
ṣṭiea-vidura-śrutadeva-varyā

(43-45) Oh Nârada, know that we both belong to the bewildering game of illusion of the Supreme One, as do also the great Lord S'iva, Prahlâda Mahârâja from the atheist family, S'atarûpâ, the wife of Manu and Svâyambhuva Manu himself with his children, Prâcînabarhi, Ribhu, Anga [the father of Vena], as also Dhruva, Ikshvâku, Aila, Mucukunda, Janaka, Gâdhi, Raghu, Ambarîsha, Sagara, Gaya, Nâhusha, and others like Mândhâtâ, Alarka, S'atadhanu, Anu, Rantideva, Bhîshma, Bali, Amûrttaraya, Dilîpa, Saubhari, Utanka, S'ibi, Devala, Pippalâda, Sârasvata, Uddhava, Parâs'ara, Bhûrishena and champions like Vibhîshana, Hanumân, S'ukadeva Gosvâmî, Arjuna, Ârshthishena, Vidura and S'rutadeva.

2.7.46

te vai vidanty atitaranti ca deva-māyā
strī-śūdra-hū
a-śabarā api pāpa-jīvā
yady adbhuta-krama-parāya
a-śīla-śikās
tiryag-janā api kim u śruta-dhāra
ā ye


(46) Undoubtedly do also those persons who are women, laborers, barbarians and outcasts - provided they follow the instructions of the admirable devotees - manage to surpass the illusion of the divine energy and to arrive at knowledge, even if they led sinful lives. And when even animals that were trained by humans succeed in it, how much more wouldn't that be true for those people who have heard about Him?

2.7.47

śaśvat praśāntam abhaya pratibodha-mātra
śuddha
sama sad-asata paramātma-tattvam
śabdo na yatra puru-kārakavān kriyārtho
māyā paraity abhimukhe ca vilajjamānā
tad vai pada
bhagavata paramasya puso
brahmeti yad vidur ajasra-sukha
viśokam

(47) The Absolute of the Spirit [Brahman] is known as unlimited happiness free from grief. It is the ultimate position of the Supreme Personality of Godhead in front of whom illusion flies away in shame. That pure uncontaminated state free from distinctions is beyond the words belonging to the material motive of fruitive actions, it is the original principle of the Supersoul, the cause of all cause and effect, it is consciousness free from fear and the undisturbed counterpart of the totality of matter [see also B.G. 2: 52].

2.7.48

sadhrya niyamya yatayo yama-karta-heti
jahyu
svarā iva nipāna-khanitram indra


 (48) In that state of full independence the diverse practices of the mystics who in the process of their spiritual culture strive for perfection, are then given up, just as Indra [the god of rain] doesn't have to dig a well.

2.7.49

sa śreyasām api vibhur bhagavān yato 'sya
bhāva-svabhāva-vihitasya sata
prasiddhi
dehe sva-dhātu-vigame 'nuviśīryamā
e
vyomeva tatra puru
o na viśīryate 'ja


(49) The Supreme Lord is the one master of all goodness because He brings the success of [spiritual realization to] all the good work that by the living entity was performed according  to its natural disposition. After the work is done the body dissolves in its constituent elements but just like the ether never is vanquished, the unborn spirit soul of the person is never lost either [see also B.G. 2: 24].

2.7.50

so 'ya te 'bhihitas tāta
bhagavān viśva-bhāvana

samāsena harer nānyad
anyasmāt sad-asac ca yat

(50) My dear, I thus explained in brief to you how the Supreme Lord created the universe. Whatever that may exist in the phenomenal [material] or noumenal [spiritual] world cannot be of any other cause than Hari, the Lord.

2.7.51

ida bhāgavata nāma
yan me bhagavatoditam
sa
graho 'ya vibhūtīnā
tvam etad vipulī kuru

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

2.7.52

yathā harau bhagavati
n
ṛṇā bhaktir bhaviyati
sarvātmany akhilādhāre
iti sa
kalpya varaya



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


2.7.53

māyā varayato 'muya
īśvarasyānumodata

ś
ṛṇvata śraddhayā nitya
māyayātmā na muhyati


(53) With the description of the Lord His external affairs the living being who is of regular attention and devoted appreciation for it will never be deluded by the external energy.'

 *: At verse twenty the time of Brahmâ's speech changes into the present and thereafter into the future tense from verse twenty-one on. From this can be derived that Vyâsadeva projected this conversation in the period of Avatâra Kurma when Dhanvantari appeared.



(My humble saltutations to the Swamyjis, Scholars, knowledge seekers for the collection)

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