VAMANAVATARA -2 (SHRIMADBHAGAVATAM, CANTO-8, CHAPTER 17)

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                        वामनावतारः २
    (श्रीमद्भागवतम् – अष्टमस्कन्धः, अध्यायः १७)
 [The English
translation is largely based on that of  the disciples of His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam”
published by the Bhaktivedanta Book Trust]
इत्युक्ता सादिती राजन् स्वभर्त्रा कश्यपेन वै।
अन्वतिष्ठद् व्रतमिदं द्वादशाहमतन्द्रिता ॥१॥
Sukadeva Goswami said: O
King, after Aditi was thus advised by her husband, Kashyapa Muni, she strictly
followed his instructions without laziness and in this way performed the payo-vrata
ritualistic ceremony.
चिन्तयन्त्येकया बुद्ध्या महापुरुषमीश्वरम्।
प्रगृह्येन्द्रियदुष्टाश्वान् मनसा बुद्धिसारथिः ॥२॥
मनश्चैकाग्रया बुद्ध्या भगवत्यखिलात्मनि।
वासुदेवे समाधाय चचार ह पयोव्रतम्॥३॥
With full, undiverted
attention, Aditi thought of the Supreme Personality of Godhead and in this way
brought under full control her mind and senses, which resembled forceful
horses.  She concentrated her mind upon
the Supreme Lord, Vasudeva.  Thus she
performed the ritualistic ceremony known as payo-vrata.
तस्याः प्रादुरभूत्तात भगवानादिपूरुषः ।
पीतवासाश्चतुर्बाहुः शङ्खचक्रगदाधरः॥४॥
My dear king, the
original Supreme Personality of Godhead, dressed in yellow garments and bearing
a conchshell, disc, club ad lotus in His four hands, then appeared before
Aditi.
तं नेत्रगोचरं वीक्ष्य सहसोत्थाय सादरम्।
ननाम भुवि कायेन दण्डवत् प्रीतिविह्वला॥५॥
When the Supreme
Personality of Godhead became visible to Aditi’s eyes, Aditi was so overwhelmed
by transcendental bliss that she at once stood up and then fell to the ground
like a rod to offer the Lord her respectful obeisances.
सोत्थाय बद्धाञ्जलिरीडितुं स्थिता
    नोत्सेह  आनन्दजलाकुलेक्षणा।
बभूव तूष्णीं पुलकाकुलाकृति-
   स्तद्दर्शनात्युत्सवगात्र वेपथुः ॥६॥   
Aditi stood silently with
folded hands, unable to offer prayers to the Lord.  Because of transcendental bliss, tears filled
her eyes, and the hairs on her body stood on end.  Because she could see the Supreme Personality
of Godhead face to face, she felt ecstasy, and her body trembled.
प्रीत्या शनैर्गद्गदया गिरा हरिं
    तुष्टाव सा देव्यदितिः कुरूद्वह।
उद्वीक्षती सा पिबतीव चक्षुषा
    रमापतिं यज्ञपतिं जगत्पतिम् ॥७॥
O Maharaja Parikshit, the
demigoddess Aditi then began offering her prayers to the Supreme Personality of
Godhead in a faltering voice and with great love.  She appeared as though drinking through her
eyes the Supreme Lord, who is the husband of the goddess of fortune, the
enjoyer of all sacrificial ceremonies, and the master and Lord of the entire
universe.  
आदितिरुवाच-
यज्ञेश यज्ञपुरुषाच्युत तीर्थपाद
   तीर्थश्रवः श्रवणमङ्गलनामधेय।
आपन्नलोकवृजिनोपशमोदयाद्य
   शं नः कृधीश भगवन्नसि दीननाथः ॥८॥
The goddess Aditi said: O
master and enjoyer of all sacrificial ceremonies, O infallible and most famous
person, whose name, when chanted, spreads all good fortune!  O original Supreme Personality of Godhead,
supreme controller, shelter of all holy places, You are the shelter of all
poor, suffering living entities, and You have appeared to diminish their
suffering.  Please be kind to us and
spread our good fortune.  
विश्वाय विश्वभवनस्थितिसंयमाय
   स्वैरं गृहीतपुरुशक्तिगुणाय भूम्ने।
स्वस्थाय शश्वदुपबृंहितपूर्णबोध-
    व्यापादितात्मतमसे हरये नमस्ते॥९॥
My Lord, You are the
all-pervading universal form, the fully independent creator, maintainer and destroyer
of this universe.  Although You engage
Your energy in matter, You are always situated in Your original form and never
fall from that position, for Your knowledge is infallible and always suitable
to any situation.  You are never
bewildered by illusion.  O my Lord, let
me offer my respectful obeisances unto You.
आयुः परं वपुरभीष्टमतुल्यलक्ष्मी-
    र्द्योभूरसाः सकलयोगगुणास्त्रिवर्गः।
ज्ञानं च केवलमनन्त भवन्ति तुष्टात्
    त्वत्तो नृणां किमु सपत्नजयादिराशीः॥१०॥
O  unlimited one, if Your Lordship is satisfied,
one can very easily obtain a lifetime as long as that of Lord Brahma, a body
either in the upper, lower or middle planetary systems, unlimited material
opulence, religion (dharma), economic development (artha) and
satisfaction of the senses (kama), full transcendental knowledge, and
the eight yogic perfections, what to speak of such petty achievements as
conquering one’s rivals.
श्रीशुक उवाच-
अदित्यैवं स्तुतो राजन् भगवान् पुष्करेक्षणः।
क्षेत्रज्ञः सर्वभूतानामिति होवाच भारत॥११॥
Sukadeva Goswami said: O
king Parikshit, best of the Bharata dynasty, when the lotus-eyed Lord, the
Supersoul of all living entities, was thus worshiped by Aditi, He replied as
follows.
श्रीभगवानुवाच-
देवमातर्भवत्या मे विज्ञातं चिरकाङ्क्षितम्।
यत् सपत्नैर्हृतश्रीणां च्यावितानां स्वधामतः॥१२॥
The Supreme Personality
of Godhead said: O mother of the demigods, I have already understood your
long-cherished desires for the welfare of your sons, who have been deprived of
all opulences and driven from their residence by their enemies.
तान् विनिर्जित्य समरे दुर्मदानसुरर्षभान्।
प्रतिलब्धजयश्रीभिः पुत्रैरिच्छस्युपासितुम् ॥१३॥
O Devi, O goddess, I can
understand that you want to regain your sons and be together with them to
worship Me, after defeating in battle the demons who are puffed up by strength and
after retrieving your abode and opulences.
इन्द्रज्येष्ठैः स्वतनयैर्हतानां युधि विद्विषाम्।
स्त्रियो रुदन्तीरासाद्य द्रष्टुमिच्छसि दुःखिताः ॥१४॥
You want to see the wives
of the demons lamenting for the death of their husbands when those demons, the
enemies of your sons, are killed in battle by the demigods, of whom Indra is
the chief.  
आत्मजान् सुसमृद्धांस्त्वं प्रत्याहृतयशःश्रियः।
नाकपृष्ठमधिष्ठाय क्रीडतो द्रष्टुमिच्छसि ॥१५॥
You want your sons to regain their lost reputation and
opulence and enjoy life again on their heavenly planet as usual.
प्रायोऽधुना तेऽसुरयूथनाथा
   अपारणीया इति देवि मे मतिः
यत्तेऽनुकूलेश्वरविप्रगुप्ता
   न विक्रमस्तत्र सुखं ददाति ॥१६॥
O mother of the demigods,
in My opinion almost all the chiefs of the demons are now unconquerable, for
they are being protected by brahmanas, whom the Supreme Lord always
favours.  Thus the use of power against
them now will not at all be a source of happiness.
अथाप्युपायो मम देवि चिन्त्यः
  संतोषितस्य व्रतचर्यया ते।
ममार्चनं नार्हति गन्तुमन्यथा
  श्रद्धानुरूपं फलहेतुकत्वात् ॥१७॥
Yet because I have been
satisfied by the activities of your vow, O goddess Aditi, I must find some
means to favour you, for worship of Me never goes in vain but certainly gives
the desired result according to what one deserves.
त्वयार्चितश्चाहमपत्यगुप्तये
  पयोव्रतेनानुगुणं समीडितः।
स्वांशेन पुत्रत्वमुपेत्य ते सुतान्
  गोप्तास्मि मारीचतपस्यधिष्ठितः ॥१८॥
You have prayed to Me and
properly worshiped Me by performing the great payo-vrata ceremony for the sake
of protecting your sons.  Because of
Kashyapa Muni’s austerities, I shall agree to become your son and thus protect
your other sons.  
उपधाव पतिं भद्रे प्रजापतिमकल्मषम्
मां च भावयती पत्यावेवंरूपमवस्थितम् ॥१९॥
Always thinking of Me as
being situated within the body of your husband, Kashyapa, go worship your
husband, who has been purified by his austerity.
नैतत् परस्मा आख्येयं पृष्टयापि कथंचन।
सर्वं संपद्यते देवि देवगुह्यं सुसंवृतम् ॥२०॥
O lady, even if someone inquires, you should not
disclose this fact to anyone.  That which
is very confidential is successful if kept secret.
श्रीशुक उवाच-
एतावदुक्त्वा भगवांस्तत्रैवान्तरधीयत।
अदितिर्दुर्लभं लब्ध्वा हरेर्जन्मात्मनि प्रभोः।
उपाधावत् पतिं भक्त्या परया कृतकृत्यवत्॥२१॥
Sukadeva Goswami said: After
speaking in this way, the Supreme Personality of Godhead disappeared from that
very spot.  Aditi, having received the
extremely valuable benediction that the Lord would appear as her son,
considered herself very successful, and with great devotion she approached her
husband.  
स वै समाधियोगेन कश्यपस्तदबुध्यत।
प्रविष्टमात्मनि हरेरंशं ह्यवितथेक्षणः॥२२॥
Being situated in a
meditational trance, Kashyapa Muni, whose vision is never mistaken, could see
that a plenary portion of the Supreme Personality of Godhead had entered within
him.  
सोऽदित्यां वीर्यमाधत्त तपसा चिरसम्भृतम्।
समाहितमना राजन् दारुण्यग्निं यथानिलः ॥२३॥
O King, as the wind
promotes friction between two pieces of wood and thus gives rise to fire
Kashyapa Muni, whose transcendental position was fully absorbed in the Supreme
Personality of Godhead, transferred his potency, restrained for long years, into
the womb of Aditi.
अदितेर्धिष्ठितं गर्भं भगवन्तं सनातनम् ।
हिरण्यगर्भो विज्ञाय समीडे गुह्यनामभिः ॥२४॥
When Lord Brahma
understood that the Supreme Personality of Godhead was now within the womb of
Aditi, he began to offer prayers to the Lord by reciting transcendental
names. 
ब्रह्मोवाच-
जयोरुगाय भगवन्नुरुक्रम नमोऽस्तु ते।
नमो ब्रह्मण्यदेवाय त्रिगुणाय नमो नमः॥२५॥
Lord Brahma said: O
Supreme Personality of Godhead, all glories unto you, who are glorified by all
and whose activities are all uncommon. I offer my respectful obeisances unto
You, O Lord of the transcendentalists, controller of the three modes of nature,
I offer my respectful obeisances unto You again and again.  
नमस्ते पृश्निगर्भाय वेदगर्भाय वेधसे।
त्रिनाभाय त्रिपृष्ठाय शिपिविष्टाय विष्णवे ॥२६॥
I offer my respectful
obeisances unto You, the all-pervading Lord Vishnu, who have entered the cores
of the hearts of all living entities. 
All the three worlds reside within Your navel, yet You are above the
three worlds.  Formerly You appeared as
the son of Prisni. To You, the supreme creator, who are understood only
through Vedic knowledge, I offer my respectful obeisances.
त्वमादिरन्तो भुवनस्य मध्य-
    मनन्तशक्तिं पुरुषं यमाहुः
कालो भवानाक्षिपतीश विश्वं
    स्रोतो यथान्तःपतितं गभीरम् ॥२७॥
O my lord, You are the beginning,
the manifestation and the ultimate dissolution of the three worlds, and You are
celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme
person. O my Lord, as waves attract branches and leaves that have fallen into
deep water, You, the supreme eternal time factor, attract everything in this
universe.  
त्वं वै प्रजानां स्थिरजङ्गमानां
   प्रजापतीनामपि सम्भविष्णुः।
दिवौकसां देव दिवश्च्युतानां
    परायणं नौरिव मज्जतोऽप्सु॥२८॥  
   
My Lord, You are the
original generator of all living entities, stationary or moving, and You are
also the generator of the Prajapatis.  O
my Lord, as a boat is the only hope for a person drowning in the water, You are
the only shelter for the demigods, who are now bereft of their heavenly
position.
॥इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामष्टमस्कन्धे
          वामनप्रादुर्भावे सप्तदशोऽध्यायः॥           
  

VAMANAVATARA -1 (SRIMADBHAGAVATAM CANTO 8, CHAPTER 16)

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                           वामनावतारः- १
(श्रीमद्भागवतम् –अष्टमस्कन्धः, अध्यायः १६)
 [The English translation is largely based on that
of  the disciples of His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam”
published by the Bhaktivedanta Book Trust]
श्रीशुक उवाच-
एवं पुत्रेषु नष्टेषु देवमातादितिस्तदा।
हृते त्रिविष्टपे दैत्यैः पर्यतप्यदनाथवत्॥१॥
Sukadeva Goswami said: O King, when Aditi’s sons, the
demigods, had thus disappeared from heaven and the demons had occupied their
places, Aditi began lamenting, as if she had no protector.
एकदा कश्यपस्तस्या आश्रमं भगवानगात्।
निरुत्सवं निरानन्दं समाधेर्विरतश्चिरात्॥२॥
After many, many days,
the great powerful sage Kashyapa Muni arose from a trance of meditation
and returned home to see   Aditi’s hermitage
which was neither jubilant nor festive.
स पत्नीं दीनवदनां कृतासनपरिग्रहः।
सभाजितो यथा न्यायमिदमाह कुरूद्वह॥३॥
O best of Kurus, when
Kashyapa Muni had been properly received and welcomed, he took his seat and
then spoke as follows to his wife Aditi, who was very morose.
अप्यभद्रं न विप्राणां भद्रे लोकेऽधुनाऽऽगतम्।
न धर्मस्य न लोकस्य मृत्योश्छन्दानुवर्तिनः ॥४॥
O most gentle one, I
wonder whether anything inauspicious has now taken place with regard to
religious (dharmic) principles, the brahmanas or the people in
general, who are subject to the whims of death.
अपि वाकुशलं किञ्चिद् गृहेषु गृहमेधिनि।
धर्मस्यार्थस्य कामस्य यत्र योगो ह्ययोगिनाम् ॥५॥
O my wife, who are very
much attached to household life, if dharma (principles of religion), artha
(economic development) and kama (satisfaction of the senses) are
properly followed in household life, one’s activities are as good as those of a
transcendentalist.  I wonder whether
there have been any discrepancies in following these principles.
अपि वातिथयोऽभ्येत्य कुटुम्बासक्तया त्वया।
गृहादपूजिता याताः प्रत्युत्थानेन वा क्वचित्॥६॥
I wonder whether because
of being too attached to the members of your family, you failed to properly
receive uninvited guests, who therefore were not welcomed and went away.
गृहेषु येष्वतिथयो नार्चिता सलिलैरपि।
यदि निर्यान्ति ते नूनं फेरुराजगृहोपमाः ॥७॥
Homes from which guests go away without
having been received even with an offering of a little water are like those
holes in the field which are the homes of jackals.
अप्यग्नयस्तु वेलायां न हुता हविषा सति।
त्वयोद्विग्नधिया भद्रे प्रोषिते मयि कर्हिचित्त्॥८॥
O chaste and auspicious woman, when I left home for
other places, were you in so much anxiety that you did not offer oblations of
ghee into the fire?
यत्पूजया कामदुघान् याति लोकान् गृहान्वितः।
ब्राह्मणोऽग्निश्च वै विष्णोः सर्वदेवात्मनो मुखम् ॥९॥
By worshiping the fire
and the brahmanas, a householder can achieve the desired goal of
residing in the higher planets, for the sacrificial fire and the brahmanas are
to be considered the mouth of Lord Vishnu, who is the Supersoul of all the
demigods.
अपि सर्वे कुशलिनस्तव पुत्रा मनस्विनि।
लक्षयेऽस्वस्थमात्मानं भवत्या लक्षणैरहम् ॥१०॥
O great-minded lady, are
all your sons faring well? Seeing your withered face, I can perceive that your
mind is not tranquil.  How is this so?
अदितिरुवाच-
भद्रं द्विजगवां ब्रह्मन् धर्मस्यास्य जनस्य च ।
त्रिवर्गस्य परं क्षेत्रं गृहमेधिन् गृहा इमे ॥११॥
Aditi said: O my
respected brahmana husband, all is well with the brahmanas, the cows, dharma
and the welfare of other people.  O
master of the house, the three principles of dharma, artha and kama
flourish in household life, which is consequently full of good fortune.
अग्नयोऽतिथयो भृत्या भिक्षवो ये च लिप्सवः।
सर्वं भगवतो ब्रह्मन्ननुध्यानान्न रिष्यति ॥१२॥
O beloved husband, the
fires, guests, servants and beggars are all being properly cared for by
me.  Because I always think of you, there
is no possibility that any of the dharmic principles will be neglected.
को नु मे भगवन् कामो न सम्पद्येत मानसः।
यस्या भवान् प्रजाध्यक्ष एवं धर्मान् प्रभाषते ॥१३॥
O my Lord, since you are a Prajapati and are
personally my instructor in the principles of religion (dharma), where
is the possibility that all my desires will not be fulfilled?
तवैव मारीच  मनः शरीरजाः
   प्रजा इमाः सत्त्वरजस्तमोजुषः
समो भवांस्तास्वसुरादिषु प्रभो
   तथापि भक्तं भजते महेश्वरः ॥१४॥
O son of Marichi, because
you are a great personality you are equal toward all the demons and demigods,
who are born either from your body or from your mind and who possess one or
another of the three qualities – sattva-guna, rajo-guna or tamo-guna.  But although the Supreme Personality of
Godhead, the Supreme controller, is equal toward all living entities, He is
especially favourable to the devotees.
तस्मादीश भजन्त्या मे श्रेयश्चिन्तय सुव्रत।
हृतश्रियोहृतस्थानान् सपत्नैः पाहि नः प्रभो॥१५॥
Therefore, most gentle
lord, kindly favour your maidservant.  We
have now been deprived of our opulence and residence by our competitors, the
demons.  Kindly give us protection.
परैर्विवासिता साहं मग्ना व्यसनसागरे।
ऐश्वर्यं श्रीर्यशः स्थानं हृतानि प्रबलैर्मम॥१६॥
The demons, our formidably powerful enemies, have
taken away our opulence, our beauty, our fame and even our residence. Indeed,
we have now been exiled, and we are drowning in an ocean of trouble.
यथा तानि पुनः साधो प्रपद्येरन् ममात्मजाः।
तथा विधेहि कल्याणं धिया कल्याणकृत्तम ॥१७॥
O best of sages, best of
all those who grant auspicious benedictions, please consider our situation and
bestow upon my sons the benedictions by which they can regain what they have
lost.
श्रीशुक उवाच –
एवमभ्यर्थितोऽदित्या  कस्तामाह स्मयन्निव।
अहो मायाबलं विष्णोः  स्नेह बद्धमिदं जगत्॥१८॥
Sukadeva Goswami
continued: When Kashyapa Muni was thus requested by Aditi, he slightly smiled,
“Alas”, he said, “how powerful is the illusory energy (Maya) of Lord Vishnu,
by which the entire world is bound by affection for children.”
क्व देहो भौतिकोऽनात्मा क्व चात्मा प्रकृतेः परः।
कस्य के पतिपुत्राद्या मोह एव हि कारणम्॥१९॥
Kashyapa Muni continued: What is this material body, made of five elements? It is
different from the spirit soul. Indeed, the spirit soul is completely different
from the material elements from which the body is made. But because of bodily
attachment, one is regarded as a husband or son.  These illusory relationships are caused by
misunderstanding.
उपतिष्ठस्व पुरुषं भगवन्तं जनार्दनम्।
सर्वभूतगुहावासं वासुदेवं जगद्गुरुम् ॥२०॥
My dear Aditi, engage in
devotional service to the Supreme Personality of Godhead, who is the master of
everything, who can subdue everyone’s enemies, and who abides within everyone’s
heart.  Only that Supreme Person –
Krishna or Vasudeva – can bestow all auspicious benedictions upon everyone, for
He is the spiritual master of the universe.
स विधास्यति ते कामान् हरिर्दीनानुकम्पनः।
अमोघा भगवत्भक्तिर्नेतरेति मतिर्मम॥२१॥
The Supreme Personality
of Godhead, who is very merciful to those who are suffering, will fulfill all
your desires, for devotional service unto Him is infallible. Any method other
than devotional service is useless.  That
is my opinion.  
अदितिरुवाच-
केनाहं विधिना ब्रह्मन्नुपस्थास्ये जगत्पतिम्।
यथा मे सत्यसङ्कल्पो विदध्यात् स मनोरथम्॥२२॥
Aditi said: O brahmana, tell me the regulative
principles by which I may worship the supreme master of the world so that the
Lord will be pleased with me and fulfill all my desires.     
आदिश त्वं द्विजश्रेष्ठ विधिं तदुपधावनम्।
आशु तुष्यति मे देवः सीदन्त्याः सह पुत्रकैः ॥२३॥
O best of brahmanas,
kindly instruct me in the perfect method of worshiping the Supreme Personality
of Godhead in devotional service, by which the Lord may very soon be pleased
with me and save me, along with my sons, from this most dangerous condition.
कश्यप उवाच-
एतन्मे भगवान् पृष्टः प्रजाकामस्य पद्मजः।
यदाह ते प्रवक्ष्यामि व्रतं केशवतोषणम्॥२४॥
Sri Kashyapa Muni said:
When I desired offspring, I placed inquiries before Lord Brahma, who is born
from a lotus flower.  Now I shall explain
to you the same process Lord Brahma instructed me, by which Kesava, the Supreme
Personality of Godhead, is satisfied (pleased).
फाल्गुनस्यामलेपक्षे द्वादशाहं पयोव्रतः।
अर्चयेदरविन्दाक्षं भक्त्या परमयान्वितः ॥२५॥
In the bright fortnight
of the month of Phalguna [February-March], for twelve days ending with Dvadasi,
one should observe the vow of subsisting only on milk and should worship the lotus-eyed
Supreme Personality of Godhead (Krishna) with all devotion.
सिनीवाल्यां मृदाऽऽलिप्य स्नायात् क्रोडविदीर्णया।
यदि लभ्येत वै स्रोतस्येतं मन्त्रमुदिरयेत् ॥२६॥
If dirt dug up by a boar
is available, on the day of the dark moon one should smear this dirt on his
body and then bathe in a flowing river. 
While bathing, one should chant the following mantra.
त्वं देव्यादिवराहेण रसायाः स्थानमिच्छता।
उद्धृतासि नमस्तुभ्यं पाप्मानं मे प्रणाशय ॥२७॥
O Mother Earth, You were
raised by the Supreme Personality of Godhead in the form of a boar because of
your desiring to have a place to stay.  I
pray that you kindly vanquish all the reactions of my sinful life. I offer my
respectful obeisances unto you.
निर्वर्तितात्मनियमो देवमर्चेत् समाहितः।
अर्चायां स्थण्डिले सूर्ये जले वह्नौ गुरावपि॥२८॥
Thereafter, one should
perform his daily spiritual duties and then, with great attention, offer
worship to the Deity of the Supreme Personality of Godhead, and also to the
altar, the sun, water, fire and the spiritual master.
नमस्तुभ्यं भगवते पुरुषाय महीयसे।
सर्वभूतनिवासाय वासुदेवाय साक्षिणे ॥२९॥
O Supreme Personality of
Godhead, greatest of all, who lives in everyone’s heart and in whom everyone
lives, O witness of everything, O Vasudeva, supreme and all-pervading person, I
offer my respectful obeisances unto You.
नमोऽव्यक्ताय सूक्ष्माय प्रधानपुरुषाय च।
चतुर्विंशद्गुणज्ञाय गुणसंख्यानहेतवे॥३०॥
I offer my respectful
obeisances unto You, the Supreme Person, Being very subtle, You are never
visible to material eyes.  You are the
knower of the twenty-four elements, and You are the inaugurator of the
sankhya-yoga system.
नमो द्विशीर्ष्णे त्रिपदे चतुःशृङ्गाय तन्तवे।
सप्तहस्ताय यज्ञाय त्रयीविद्यात्मने नमः ॥३१॥
I offer my respectful
obeisances unto You, the Sureme Personality of Godhead, who have two heads [prayaniya
and udayaniya], three legs [savana-traya], four horns [the four
vedas] and seven hands [the seve chandas, such as Gayatri].  I offer my obeisances unto You, whose heart
and soul are the three Vedic rituals [karma-kanda, jnana-kanda and upasana
kanda] and who expand these rituals in the form of sacrifice.  
नमः शिवाय रुद्राय नमः शक्तिधराय च।
सर्वविद्याधिपतये भूतानां पतये नमः ॥३२॥
I offer my respectful
obeisances unto You, Lord Siva, or Rudra, who are the reservoir of all
potencies, the reservoir of all knowledge, and the master of everyone.
नमो हिरण्यगर्भाय प्राणाय जगदात्मने।
योगैश्वर्यशरीराय  नमस्ते योगहेतवे ॥३३॥
I offer my respectful
obeisances unto You, who are situated as Hiranyagarbha, the source of
life, the Supersoul of every living entity. 
Your body is the source of the opulence of all mystic power. I offer my
respectful obeisances unto You.
नमस्त आदिदेवाय साक्षिभूताय ते नमः।
नारायणाय ऋषये नराय हरये नमः ॥३४॥
I offer my respectful
obeisances unto You, who are the original Personality of Godhead, the witness
in everyone’s heart, and the incarnation of Nara-Narayana Rishi in the form of
a human being. O Personality of Godhead, I offer my respectful obeisances unto
You.
नमो मरकतश्यामवपुषेऽधिगतश्रिये।
केशवाय नमस्तुभ्यं नमस्ते पीतवाससे ॥३५॥
My Lord, I offer my
obeisances unto You, who are dressed in yellow garments, whose bodily hue
resembles the marakata gem, and who have full control over the goddess
of fortune. O my Lord Kesava, I offer my respectful obeisances unto You. 
त्वं सर्ववरदः पुंसां वरेण्य वरदर्षभ।
अतस्ते श्रेयसे धीराः पादरेणुमुपासते ॥३६॥
O most exalted and
worshipable Lord, best of those who bestow benediction, You can fulfill the
desires of everyone, and therefore those who are sober, for their own welfare,
worship the dust of Your lotus feet.
अन्ववर्तन्त यं देवाः श्रीश्च तत्पादपद्मयोः।
स्पृहयन्त इवामोदं भगवान् मे प्रसीदताम्॥३७॥
All the demigods, as well
as the goddess of fortune, engage in the service of His lotus feet.  Indeed, they respect the fragrance of those
lotus feet.  May the Supreme Personality
of Godhead be pleased with me.
एतैर्मन्त्रैर्हृषीकेशमावाहनपुरस्कृतम्।
अर्चयेच्छ्रद्धया युक्तः पाद्योपस्पर्शनादिभिः॥३८॥
Kashyapa Muni continued:
By chanting all these mantras, welcoming (avahana) the Supreme
Personality of Godhood with faith and devotion, and offering Him items of
worship [such as padya and arghya], one should worship Kesava,
Hrishikesha, Krishna, the Supreme Personality of Godhead. 
अर्चित्वा गन्धमाल्याद्यैः पयसा स्नपयेद्विभुम्।
वस्त्रोपवीताभरणपाद्योपस्पर्शनैस्ततः|
गन्धधूपादिभिश्चार्चेद् द्वादशाक्षरविद्यया ॥३९॥
In the beginning, the
devotee should chant the dwadasakshara mantra and offer flower
garlands, incense and so on.  After
worshiping the Lord in this way, one should bathe the Lord with milk and dress
Him with proper garments, a sacred thread, and ornaments.  After offering water to wash the Lord’s feet,
one should again worship the Lord with fragrant flowers, incense and other
paraphernalia.
शृतं पयसि नैवेद्यं शाल्यन्नं विभवे सति।
ससर्पिः सगुडं दत्त्वा जुहुयान्मूलविद्यया ॥४०॥
If one can afford to, one should offer the Deity fine
rice boiled in milk with clarified butter and molasses.  While chanting the same original mantra, one
should offer all this into the fire.
निवेदितं तद् भक्ताय दद्यात् भुञ्जीत वा स्वयम्।
दत्त्वाऽऽचमनमर्चित्वाताम्बूलं च निवेदयेत्॥४१॥
One should offer all the prasada
to a Vishnava or offer him some of the prasada and then take some
oneself.  After this, one should offer
the Deity achamana and then betel nut and then again worship the Lord.
जपेदष्टोत्तरशतं स्तुवीत स्तुतिभिः प्रभुम्।
कृत्वा प्रदक्षिणं भूमौ प्रणमेद् दण्डवन्मुदा ॥४२॥
Thereafter, one should
silently murmur the mantra 108 times and offer prayers to the Lord for His
glorification.  Then one should
circumambulate the Lord and finally, with great delight and satisfaction, offer
obeisances, prostrating straight like a rod [dandavat]
कृत्वा शिरसि तच्छेषां देवमुद्वासयेत् ततः।
द्व्यवरान् भोजयेद् विप्रान् पायसेन यथोचितम्॥४३॥
After touching to one’s head all the flowers and water
offered to the Deity, one should do udvasana of the Deity. Then one
should feed at least two brahmanas with sweet rice.
भुञ्जीत तैरनुज्ञातः सेष्टः शेषं सभाजितैः।
ब्रह्मचार्यथ तद्रात्र्यां श्वोभूते प्रथमेऽहनि॥४४॥
स्नातः शुचिर्यथोक्तेन विधिना सुसमाहितः।
पयसा स्नापयित्वार्चेद् यावद् व्रतसमापनम्॥४५॥
One should perfectly
honour the respectable brahmanas one has fed, and then, after taking
their permission, one should take prasada with his friends and
relatives.  For that night, one should
observe strict celibacy, and the next morning, after bathing again, with purity
and attention one should bathe the Deity of Vishnu with milk and worship Him
according to the methods formerly stated in detail. This should be repeated as
long as the prescribed period of this vow is not over.
पयोभक्षो व्रतमिदं चरेद् विष्ण्वर्चनादृतः।
पूर्ववज्जुहुयादग्निं ब्राह्मणांश्चापि भोजयेत् ॥४६॥
Worshiping Lord Vishnu
with great faith and devotion and living only by drinking milk, one should
follow this vow. One should also offer oblations to the fire and feed the brahmanas
as mentioned above.  
एवं त्वहरहः कुर्याद् द्वादशाहं पयोव्रतः।
हरेराराधनं होममर्हणं  द्विजतर्पणम् ॥४७॥
In this way, until twelve
days have passed, one should observe this payovrata, worshiping the Lord
every day, executing the routine duties, performing sacrifices and feeding
brahmanas.  
प्रतिपद्दिनमारभ्य यावच्छुक्लत्रयोदशी।
ब्रह्मचर्यमधःस्वप्नं स्नानं त्रिषवणं चरेत्॥४८॥
From Pratipat
until the thirteenth day of the next bright moon (sukla-trayodasi), one
should observe complete celibacy, sleep on the floor, bathe three times a day
and thus execute the vow. 
वर्जयेदसदालापं भोगानुच्चावचांस्तथा।
अहिंस्रः सर्वभूतानां वासुदेवपरायणः ॥४९॥
During this period, one
should not unnecessarily talk of material subjects or topics of sense
gratification, one should be completely free from envy of all living entities,
and one should be a pure and simple devotee of Lord Vasudeva.
त्रयोदश्यामथो विष्णोः स्नपनं पञ्चकैर्विभोः।
कारयेच्छास्त्रदृष्टेन विधिना विधिकोविदैः ॥५०॥
Thereafter, following the
directions of the sastra with help from brahmanas who know the sastra,
on the thirteenth day of the moon one should bathe Lord Vishnu with five
substances [milk, yogurt, ghee, sugar and honey]
पूजां च महतीं कुर्याद् वित्तशाठ्यविवर्जितः।
चरुं निरूप्य पयसि शिपिविष्टाय विष्णवे॥५१॥
सूक्तेन तेन पुरुषं यजेत सुसमाहितः।
नैवेद्यं चातिगुणवद् दद्यात् पुरुषतुष्टिदम्॥५२॥
Giving up the miserly
habit of not spending money, one should arrange for the gorgeous worship of the
Supreme Personality of Godhead, Vishnu, who is situated in the heart of every
living entity.  With great attention, one
must prepare an oblation of grains boiled in ghee and milk and must chant the Purusha
Sukta mantra.  The offerings of food
should be of varieties of tastes.  In
this way, one should worship the Supreme Personality of Godhead.

आचार्यं ज्ञानसंपन्नं वस्त्राभरणधेनुभिः।
तोषयेदृत्विजश्चैव तद् विद्ध्याराधनं हरेः ॥५३॥
One should satisfy the
spiritual master [acharya], who is very learned in Vedic literature, and
should satisfy his assistant priests [known as hota, udgata, adhvaryu and
brahma]. One should please them by offering them clothing, ornaments and
cows.  This is the ceremony called vishnu-aradhana,
or worship of Lord Vishnu.    
भोजयेत् तान् गुणवता सदन्नेन शुचिस्मिते।
अन्यांश्च ब्राहमणाञ्छक्त्या ये च तत्र समागताः ॥५४॥
O most auspicious lady,
one should perform all the ceremonies under the direction of learned acharyas
and should satisfy them and their priests. 
By distributing prasada, one should also satisfy the brahmanas
and others who have assembled.
दक्षिणां गुरवे दद्यादृत्विग्भ्यश्च  यथार्हतः।
अन्नाद्येन श्वपाकांश्च प्रीणयेत्समुपागतान् ॥५५॥
One should satisfy the
spiritual master and assistant priests by giving them cloth, ornament, cows and
also some monetary contribution.  And by
distributing prasada one should satisfy everyone assembled, including even the
lowest of men, the chandalas [eaters of dog flesh].
भुक्तवत्सु च सर्वेषु दीनान्धकृपणेषु च ।
विष्णोस्तत्प्रीणनं  विद्वान् भुञ्जीत सह बन्धुभिः॥५६॥
One should distribute Vishnu-prasada
to everyone, including the poor man, the blind man,  the nondevotee and the non-brahmana.  Knowing that Lord Vishnu is very pleased when
everyone is sumptuously fed with Vishna-Prasada, the performer of yajna
should then take prasada with his friends and relatives.
नृत्यवादित्रगीतैश्च स्तुतिभिः स्वस्तिवाचकैः।
कारयेत्तत्कथाभिश्च पूजां भगवतोऽन्वहम्॥५७॥
Every day from pratipat
to trayodasi, one should continue the ceremony, to the accompaniment of
dancing, singing, the beating of a drum, the chanting of prayers and
all-auspicious mantras, and recitation of Srimad-Bhagavatam.  In this way, one should worship the Supreme
Personality of Godhead.
एतत्पयोव्रतं नाम पुरुषाराधनं परम् ।
पितामहेनाभिहितं मया ते समुदाहृतम् ॥५८॥
This is the religious
ritualistic ceremony known as payo-vrata, by which one may worship the
Supreme Personality of Godhead.  I
received this information from Brahma, my grandfather, and now I have described
it to you in all details.  
त्वं चानेन महाभागे सम्यक् चीर्णेन केशवम्।
आत्मना शुद्धभावेन नियतात्मा भजाव्ययम् ॥५९॥
O most fortunate lady,
establishing your mind in a good spirit, execute this process of payo-vrata
and thus worship the Supreme Personality of Godhead, Kesava, who is inexhaustible.
अयं वै सर्वयज्ञाख्यः सर्वव्रतमिति स्मृतम्।
तपःसारमिदं भद्रे दानं चेश्वरतर्पणम्॥६०॥
This payo-vrata is also
known as sarva-yajna.  In other
words, by performing this sacrifice one can perform all other sacrifices
automatically.  This is also acknowledged
to be the best of all ritualistic ceremonies. 
O gentle lady, it is the essence of all austerities, and it is the
process of giving charity and pleasing the supreme controller.
त एव नियमाः साक्षात्त एव च यमोत्तमाः।
तपो दानं व्रतं यज्ञो येन तुष्यत्यधोक्षजः ॥६१॥
This is the best process
for pleasing the transcendental Supreme Personality of Godhead, known as
Adhokshaja.  It is the best of all
regulative principles, the best austerity, the best process of giving charity,
and the best process of sacrifice.
तस्मादेतद् व्रतं भद्रे प्रयता श्रद्धया चर।
भगवान् परितुष्टस्ते वरानाशु विधास्यति॥६२॥
Therefore, my dear gentle
lady, follow this ritualistic vow, strictly observing the regulative
principles.  By this process, the Supreme
Person will very soon be pleased with you and will satisfy all your desires.
॥इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामष्टमस्कन्धे
        अदितिपयोव्रतकथनं नाम षोडशोऽध्यायः॥           
    

EMERGENCE OF GODDESS LAKSHMI FROM THE MILKY OCEAN (BHAGAVATAM CANTO 8, CHAPTER 8)

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                              श्रीमद्भागवते अष्टमस्कंधे अध्यायः ८ श्लोकाः १-२९)
                                       (  लक्ष्म्या
प्रादुर्भावः, तया भगवतो वरणं च)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
[Context :  Churning of milky ocean by the devas
and asuras, emergence of the terrible poison, kalakuta,  from the milky ocean and Lord Siva’s act of
drinking the poison and holding it in his neck to save devas and asuras
engaged in churning the ocean]
पीते गरे वृषाङ्केन
प्रीतास्तेऽमरदानवाः।
ममन्थुस्तरसा सिन्धुं
हविर्धानी ततोऽभवत्॥१॥
Upon Lord Siva’s drinking
the poison, both the demigods and the demons, being very pleased, began to
churn the ocean with renewed vigour.  AS
a result of this, there appeared a cow known as Surabhi.
तामग्निहोत्रीमृषयो
जगृहुर्ब्रह्मवादिनः।
यज्ञस्य देवयानस्य
मेध्याय हविषे नृप ॥२॥
O King Parikshit, great
sages who were completely aware of the Vedic ritualistic ceremonies took charge
of that surabhi cow, which produced all the yogurt, milk and ghee absolutely
necessary for offering oblations into the fire. 
They did this just for the sake of pure ghee, which they wanted for the
performance of sacrifices to elevate themselves to the higher planetary
systems, up to Brahmaloka.
तत उच्चैःश्रवा नाम
हयोऽभूच्चन्द्रपाण्डुरः ।
तस्मिन् बलिः स्पृहां
चक्रे नेन्द्र ईश्वरशिक्षया ॥३॥
Thereafter a horse named
Ucchaishravas, which was as white as the moon, was generated.  Bali Maharaja desired to possess this horse,
and Indra, the King of heaven, did not protest, for he had previously been so
advised by the Supreme Personality of Godhead.  
तत ऐरावतो नाम वारणेन्द्रो
विनिर्गतः।
दन्तैश्चतुर्भिः श्वेताद्रेर्हरन्
भगवतो महिम्॥४॥
As the next result of the
churning, the king of elephants, named Airavata, was generated.  This elephant was white, and with its four
tusks it defied the glories of Kailasa Mountain, the glorious abode of Lord
Siva.
ऐरावणादयस्त्वष्टौ
दिग् गजा अभवंस्ततः।
अभ्रमुप्रभृतयोऽष्टौ
च करिण्यस्त्वभवन्नृप॥५॥
Thereafter, O King, there
emerged from the milky ocean eight great elephants, corresponding to the eight
quarters. They were headed by Airavana. 
Eight she-elephants, headed by Abhramu,  also emerged from the milky ocean.
कौस्तुभाख्यमभूद् रत्नं
पद्मरागो महोदधेः।
तस्मिन् हरिः स्पृहां
चक्रे वक्षोऽलङ्करणे मणौ
ततोऽभवत् पारिजातः
सुरलोकविभूषणम्।
पूरयत्यर्थिनोऽर्थैः
शश्वद् भुवि यया भवान् ॥६॥
Generated thereafter from
the great ocean were the celebrated gems Kautubha-mani and Padmaraga-mani.
Lord Vishnu, to decorate his chest, desired to possess them.  Generated next was the parijata tree,
which decorates the celestial planets.  O
King, as you fulfil the desires of everyone on this planet, the parijata
fulfils the desires of everyone.
ततश्चाप्सरसो जाता
निष्ककण्ठ्यः सुवाससः।
रमण्यः स्वर्गिणां
वल्गुगतिलीलावलोकनैः॥७॥
Next there appeared the
Apsaras [the celestial dancers]. They were fully decorated with golden
ornaments and lockets and were dressed in fine and attractive clothing.  The apsaras by their slow, attractive
movements and playful glances captivate  the inhabitants of the heavenly planets. 
ततश्चाविरभूत् साक्षाच्छ्री
रमा भगवत्परा।
रञ्जयन्ती दिशः कान्त्या
विद्युत् सौदामनी यथा ॥८॥
Then there appeared
Lakshmi, goddess of fortune, Rama, 
absolutely dedicated to the Supreme Lord illuminating the quarters by
her lustre, like flashes of lightning.
तस्यां चक्रुः स्पृहां
सर्वे ससुरासुरमानवाः।
रूपौदार्यवयोवर्णमहिमाक्षिप्तचेतसः
॥९॥
Because of her exquisite
beauty, her bodily features, her youth, her complexion and her glories,
everyone, including the demigods, the demons and the human beings, desired
her.  They were attracted because she is
the source of all opulences. 
तस्या आसनमानिन्ये
महेन्द्रो महदद्भुतम्।
मूर्तिमत्यः सरिच्छ्रेष्ठा
हेमकुम्भैर्जलं शुचि॥१०॥
The King of heaven, Indra,
brought a suitable sitting place for the goddess of fortune.  All the rivers of sacred water, such as the
Ganges and Yamuna, personified themselves, and each of them brought pure water
in golden water pots for mother Lakshmi, the goddess of fortune.
आभिषेचनिका भूमिराहरत्
सकलौषधीः।
गावः पञ्च पवित्राणि
वसन्तो मधुमाधवौ॥११॥
Personified Earth (bhumi)
collected and brought all the herbs needed for intalling the Goddess. The cow
delivered five products, namely milk, yogurt, ghee, urine and cow dung. Spring
personified collected everything produced in spring, during the months of Chaitra
and Vaisakha [April and May].
ऋषयः कल्पयाञ्चक्रुरभिषेकं
यथाविधि।
जगुर्भद्राणि गन्धर्वा
नट्यश्च ननृतुर्जगुः ॥१२॥
The great sages performed
the bathing ceremony of the goddess of fortune as directed in the authorized
scriptures, the Gandharvas chanted all-auspicious Vedic mantras, and the
professional women dancers danced and sang authorised songs prescribed in the
Vedas.
मेघा मृदङ्गपणवमुरजानकगोमुखान्।
व्यनादयञ्छङ्खवेणुवीणास्तुमुलनिःस्वनान्॥१३॥
The clouds in personified
form beat various types of drums, known as mridangas, panavas, murajas
and anakas. They also blew conch shells and bugles known as gomukhas
and played flutes and stringed instruments. 
The combined sound of these instruments was tumultuous.   
ततोऽभिषिषिचुर्देवीं
श्रियं पद्मकरां सतीम् ।
दिगिभाः पूर्णकलशैः
सूक्तवाक्यैर्द्विजेरितैः॥१४॥
Thereafter, the great
elephants from all the directions carried big water jugs full of Ganges water
and bathed the goddess of fortune, to the accompaniment of Vedic mantras
chanted by learned brahmanas. While thus being bathed, the goddess of fortune
maintained her original style, with a lotus flower in her hand.
समुद्रः पीतकौशेयवाससी
समुपाहरत्।
वरुणः स्रजं वैजयन्तीं
मधुना मत्तषट्पदाम्॥१५॥
The ocean, which is the
source of all valuable jewels, supplied the upper and lower portions of a
yellow silken garment. The predominating deity of the water, Varuna, presented
flower garlands surrounded by six-legged bumblebees, drunken with honey. 
भूषणानि विचित्राणि
विश्वकर्मा प्रजापतिः।
हारं सरस्वती पद्ममजो
नागाश्च कुण्डले ॥१६॥
Viswakarma, one of the prajapatis,
supplied varieties of decorated ornaments. 
The goddess of learning, Sarasvati, supplied a necklace, Lord Brahma
supplied a lotus flower, and the inhabitants of Nagaloka supplied
earrings.
ततः  कृतस्वस्त्ययनोत्पलस्रजं
  नदद्द्विरेफां परिगृह्य पाणिना।l
चचाल वक्त्रं सुकपोलकुण्डलं
  सव्रीडहासं दधती सुशोभनम् ॥१७॥
Thereafter, mother
Lakshmi, the goddess of fortune, having been properly celebrated with an
auspicious  ritualistic ceremony, began
moving about, holding in her hand a garland of lotus flowers, which were
surrounded by humming bumblebees. 
Smiling with shyness, her cheeks decorated by her earrings, she looked
extremely beautiful.
स्तनद्वयं चातिकृशोदरी
समं
  निरन्तरं चन्दनकुङ्कुमोक्षितम्।
ततस्ततो नूपुरवल्गुशिञ्जितै-
  र्विसर्पती हेमलतेव सा बभौ॥१८॥
Her two breasts, which
were symmetrical and nicely situated, were covered with sandalwood paste and kumkum
powder, and her waist was very thin.  As
she walked here and there, her ankle bells jingling softly, she appeared like a
creeper of gold.
विलोकयन्ती निरवद्यमात्मनः।
  पदं ध्रुवं चाव्यभिचारिसद्गुणम्।
गन्धर्वयक्षासुरसिद्धचारण-
   त्रैविष्टपेयादिषु नान्यविन्दत॥१९॥
While walking among the
Gandharvas, Yakshas, asuras, siddhas, Charanas and denizens of heaven,
Lakshmidevi, the goddess of fortune, was scrutinizingly examining them, but she
could not find anyone naturally endowed with all good qualities.  None of them was devoid of faults, and
therefore she could not take shelter of any of them.
नूनं तपो यस्य न मन्युनिर्जयो
   ज्ञानं क्वचित् तच्च न सङ्गवर्जितम्।
कश्चिन्महांस्तस्य
न कामनिर्जयः
   स ईश्वरः किं परतोव्यपाश्रयः॥२०॥
The goddess of fortune,
examining the assembly, thought in this way: Someone who has undergone great
austerity has not yet conquered anger. 
Someone possesses knowledge, but he has not conquered material
desires.  Someone is a very great
personality but he cannot conquer lusty desires. Even a great personality
depends on something else. How, then, can he be the supreme controller?
धर्मः क्वचित् तत्र
न भूतसौहृदं
  त्यागः क्वचित् तत्र न मुक्तिकारणम्।
वीर्यं न पुंसोऽस्त्यजवेगनिष्कृतं
   न हि द्वितीयो गुणसङ्गवर्जितः ॥२१॥
Someone may possess full
knowledge of religion (dharma) but still not be kind to all living
entities.  In someone, whether human or
demigod, there may be renunciation, but that is not the cause of
liberation.  Someone may possess great
power and yet be unable to check the power of eternal time.  Someone else may have renounced attachment to
the material world, yet he cannot compare to the Supreme Personality of
Godhead.  Therefore, no one is completely
freed from the influence of the material modes of nature.
क्वचिच्चिरायुर्न हि
शीलमङ्गलं
 क्वचित् तदप्यस्ति न वेद्यमायुषः ।
यत्रोभयं कुत्र च सोऽप्यमङ्गलः
 सुमङ्गलः कश्च न काङ्क्षते हि माम्
॥२२॥
Someone may have longevity
but not have auspiciousness or good behaviour. 
Someone may have both auspiciousness and good behaviour, but the
duration of his life is not fixed. 
Although such demigods as Siva have eternal life, they have inauspicious
habits like living in crematorium.  And
even if others are well qualified in all respects, they have no strong desire
for me.
एवं विमृश्याव्यभिचारिसद्गुणैर्वरं
   निजैकाश्रयतयागुणाश्रयम्।
वव्रे वरं सर्वगुणैरपेक्षितं
   रमा मुकुन्दं निरपेक्षमीप्सितम्
॥२३॥
Sukadeva Goswami
continued: In this way, after full deliberation, the goddess of fortune
accepted Mukunda as her husband because although He is independent and not in
want of her, He possesses all transcendental qualities and mystic powers and is
therefore the most desirable.
तस्यांसदेश उशतीं नवकञ्जमालां
  माद्यन्मधुव्रतवरूथगिरोपघुष्टाम्।
तस्थौ निधाय निकटे
तदुरः स्वधाम
 सव्रीडहासविकसन्नयनेन याता ।२४॥
Approaching the Supreme
Personality of Godhead, the goddess of fortune placed upon His shoulders the
garland of newly grown lotus flowers, which was surounded by humming bumblebees
searching for honey.  Then, expecting to
get a place on the bosom of the Lord, she remained standing by His side, her
face smiling in shyness. 
तस्याः श्रियस्त्रिजगतो
जनको जनन्या
  वक्षोनिवासमकरोत् परमं विभूतेः।
श्रीः स्वाः प्रजाः
सकरुणेन निरीक्षणेन
  यत्र स्थितैधयत साधिपतींस्त्रिलोकान्
॥२५॥
The Supreme Personality of
Godhead is the father of the three worlds, and His bosom is the residence of
mother Lakshmi, the goddess of fortune, the proprietor of all opulences.  The goddess of fortune, by her favourable and
merciful glance, can increase the opulence of the three worlds, along with
their inhabitants and their directors, the demigods.   
शङ्खतूर्यमृदङ्गानां
वादित्राणां पृथुः स्वनः।
देवानुगानां सस्त्रीणां
नृत्यतां गायतामभूत् ॥२६॥
The inhabitants of
Gandharvaloka and Chandraloka then took the opportunity to play their musical
instruments, such as conchshells, bugles and drums.  They began dancing and singing along with
their wives.
ब्रह्मरुद्राङ्गिरोमुख्याः
सर्वे विश्वसृजो विभुम्।
ईडिरेऽवितथैर्मन्त्रैस्तल्लिङ्गैः
पुष्पवर्षिणः॥२७॥
Lord Brahma, Lord Siva,
the great sage Angira, and similar directors of universal management showered
flowers and chanted mantras indicating the transcendental glories of the
Supreme Personality of Godhead.
श्रिया विलोकिता देवाः
सप्रजापतयः प्रजाः।
शीलादिगुणसंपन्ना लेभिरे
निर्वृतिं पराम् ॥२८॥
All the demigods, along
with the prajapatis and their descendants, being blessed by Goddess Lakshmi’s
glance upon them, were immediately enriched with good behaviour and transcendental
qualities. Thus they were very much satisfied.
निःसत्त्वा लोलुपा
राजन् निरुद्योगा गतत्रपाः।
यदा चोपेक्षिता लक्ष्म्या
बभूवुर्दैत्यदानवाः ॥२९॥

O
King, because of being neglected by the goddess of fortune, the demons and
Rakshasas were depressed, bewildered and frustrated, and thus they became
shameless.  

BRAHMA KRUTA BHAGAVAT STUTI (BHAGAVATAM -CANTO 8, CHAPTER 5

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                 ब्रह्माकृतभगवत्स्तुतिः
             (श्रीमद्भागवते अष्टमस्कंधे अध्यायः ५ श्लोकाः २४-५०)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
[Context: Devas,
vanquished by the asuras, approached Brahma who consoled them and took
them to the abode of Maha Vishnu seeking the latter’s help]
श्रीशुक उवाच-
इत्याभाष्य सुरान्
वेधाः सह देवैररिन्दम।
अजितस्य पदं साक्षाज्जगाम
तमसः परम्॥२४॥
O Maharaja Parikshit,
subduer of all enemies, after Lord Brahma finished speaking to the demigods, he
took them with him to the abode of the Supreme Personality of Godhead, which is
beyond the material world.  The Lord’s
abode is on an island called Svetadvipa, which is situated in the ocean of
milk. 
तत्रादृष्टस्वरूपाय
श्रुतपूर्वाय वै विभो।
स्तुतिमब्रूत दैवीभिर्गीर्भिस्त्ववहितेन्द्रियः
॥२५॥
There [at Svetadvipa],
Lord Brahma offered prayers to the Supreme Personality of Godhead, even though
he had never seen the Supreme Lord. 
Simply because Lord Brahma had heard about the Supreme Personality of
Godhead from Vedic literature, with a fixed mind he offered the Lord prayers as
written or approved by Vedic literature.
ब्रह्मोवाच-
अविक्रियं सत्यमनन्तमाद्यं
गुहाशयं निष्कलमप्रतर्क्यम्।
मनोऽग्रयानं वचसानिरुक्तं
नमामहे देववरं वरेण्यम् ॥२६॥
Lord Brahma said: O
Supreme Lord, O changeless, unlimited, supreme truth, You are the origin of
everything.  Being all-pervading, You are
in everyone’s heart and also in the atom. 
You have no material qualities. Indeed, You are inconceivable.  The mind canot catch You by speculation, and
words fail to describe You.  You are the
supreme master of everyone, and therefore You are worshipable for
everyone.  We offer our respectful obeisances
unto You.
 
विपश्चितं प्राणमनोधियात्मनामर्थेन्द्रियाभासमनिद्रमव्रणम्।
छायातपौ यत्र न गृध्रपक्षौ
तमक्षरं खं त्रियुगं व्रजामहे ॥२७॥
The Supreme Personality of
Godhead directly and indirectly knows how everything, including the living
force, mind and intelligence, is working under His control. He is the
illuminator of everything and has no ignorance. 
He does not have a material body subject to the reactions of previous
activities, and He is free from the ignorance of partiality and materialistic
education.  I therefore take shelter  of the lotus feet of the Supreme Lord, who is
eternal, all-pervading and as great as the sky and who appears with six
opulences in three yugas [Satya, Treta and Dwapara]
अजस्य चक्रं त्वजयेर्यमाणं
मनोमयं पञ्चदशारमाशु।
त्रिणाभि विद्युच्चलमष्टनेमि
यदक्षमाहुस्तमृतं प्रपद्ये॥२८॥
In the cycle of material
activities, the material body resembles the wheel of a mental chariot.  The ten senses [five for working and five for
gathering knowledge] and the five life airs within the body form the fifteen
spokes of the chariot’s wheel.  The three
modes of nature [goodness, passion and ignorance] are its center of activities,
and the eight ingredients of nature [earth, water, fire, air, sky, mind,
intelligence and false ego] comprise the rim of the wheel.  The external, material energy moves this
wheel like electrical energy.  Thus the
wheel revolves very quickly around its hub or central support, the Supreme
Personality of Godhead, who is the Supersoul and the ultimate truth.  We offer our respectful obeisances unto Him.
य एकवर्णं तमसः परं
तदलोकमव्यक्तमनन्तपारम्।
आसाञ्चकारोपसुपर्णमेनमुपासते
योगरथेन धीराः ॥२९॥
The Supreme Personality of
Godhead is situated in pure goodness (शुद्धसत्त्व), and
therefore he is eka-varna – the omkara (pranava).  Because the Lord is beyond the cosmic
manifestation, which is considered to be darkness, He is not visible to
material eyes.  He is not separated from
us by time or space, but is present everywhere. 
Seated on His carrier, Garuda, He is worshiped by means of mystical yogic
power by those who have achieved freedom from agitation. 
न यस्य कश्चातितितर्ति
मायां यया जनो मुह्यति वेद नार्थम्।
तं निर्जितात्मात्मगुणं
परेशं नमाम भूतेषु समं चरन्तम् ॥३०॥
No one can overcome the
Supreme Personality of Godhead’s illusory energy [maya], which is so
strong  that it bewilders every-one,
making one lose the sense to understand the aim of life. That same maya,
however, is subdued by the Supreme Personality of Godhead, who rules everyone
and who is equally disposed toward all living entities. Let us offer our
obeisances unto Him. 
इमे वयं यत्प्रिययैव
तन्वा सत्त्वेन सृष्टा बहिरन्तराविः।
गतिं न सूक्ष्मामृषयश्च
विद्महे कुतोऽसुराद्या इतरप्रधानाः ॥३१॥
Since our bodies are made
of sattva-guna, we, the demigods, are internally and externally situated
in goodness.  All the great saints are
also situated in that way.  Therefore, if
even we cannot understand the Supreme Personality of Godhead, what is to said
of those who are most insignificant in their bodily constitutions, being
situated in the modes of passion and ignorance? How can they understand the
Lord? Let us offer our respectful obeisances unto Him.  
पादौ महीयं स्वकृतैव
यस्य चतुर्विधो यत्र हि भूतसर्गः ।
स वै महापूरुष आत्मतन्त्रः
प्रसीदतां ब्रह्म महाविभूतिः ॥३२॥
On this earth there are
four kinds of living entities, who are all created by Him.  The material creation rests on His lotus
feet.  He is the great Supreme Person,
full of opulence and power.  May He be
pleased with us. 
अम्भस्तु यद्रेतः उदारवीर्यं
सिध्यन्ति जीवन्त्युत वर्धमानाः।
लोकास्त्रयोऽथाखिललोकपालाः
प्रसीदतां ब्रह्म महाविभूतिः ॥३३॥
The entire cosmic
manifestation has emerged from water, and it is because of water that all
living entities endure, live and develop. 
This water is nothing but the semen of the Supreme Personality of
Godhead.  Therefore, may the Supreme
Personality of Godhead, who has such great potency, be pleased with us. 
सोमं मनो यस्य समामनन्ति
दिवौकसां वै बलमन्ध आयुः।
ईशो नगानां प्रजनः
प्रजानां प्रसीदतां नः स महाविभूतिः॥३४॥
Soma, the moon, is the
source of food grains, strength and longevity for all the demigods. He is also
the master of all vegetation and the source of generation for all living
entities.  As stated by learned scholars,
the moon is the mind of the Supreme Personality of Godhead.  May that Supreme Personality of Godhead, the
source of all opulences, be pleased with us.
अग्निर्मुखं यस्य तु
जातवेदा जातः क्रियाकाण्डनिमित्तजन्मा।
अन्तःसमुद्रेऽनुचरन्
स्वधातून् प्रसीदतां नः स महाविभूतिः॥३५॥
Fire, which is born for
the sake of accepting oblations in ritualistic ceremonies, is the mouth of the
Supreme Personality of Godhead.  Fire
exists within the depths of the ocean to produce wealth, and fire is also
present in the abdomen to digest food and produce various secretions for the
maintenance of the body.  May that
supremely powerful Personality of Godhead be pleased with us.
यच्चक्षुरासीत् तरणिर्देवयानं
त्रयीमयो ब्रह्मणः एष धिष्ण्यम्।
द्वारं च मुक्तेरमृतं
च मृत्युः प्रसीदतां नः स महाविभूतिः॥३६॥
The sun-god marks the path
of liberation, which is called archiradi-vartma. He is the chief source
for understanding of the Vedas, he is the abode where the Absolute Truth can be
worshiped, he is the gateway to liberation, and he is the source of eternal life
as well as the cause of death.  The
sun-god is the eye of the Lord.  May the
Supreme Lord, who is supremely opulent, be pleased with us. 
प्राणादभूद् यस्य चराचराणां
प्राणः सहो बलमोजश्च वायुः।
अन्वास्म सम्राजमिवानुगा
वयं प्रसीदतां नः स महाविभूतिः॥३७॥
All living entities,
moving and nonmoving, receive their vital force, their bodily strength and
their very lives from the air.  All of us
follow the air for our vital force, exactly as servants follow an emperor.  The vital force of air is generated from the
original vital force of the Supreme Personality of Godhead.  May that supreme Lord be pleased with us.
श्रोत्राद् दिशो यस्य
हृदश्च खानि प्रजज्ञिरे खं पुरुषस्य नाभ्याः।
प्राणेन्द्रियात्मासुशरीरकेतः
प्रसीदतां नः स महाविभूतिः॥३८॥  
May the supremely powerful
Personality of Godhead be pleased with us. 
The different directions are generated from His ears, the holes of the
body come from His heart, and the vital force, the senses, the mind, the air
within the body, and the ether, which is the shelter of the body, come from His
navel.
बलान्महेन्द्रस्त्रिदशाः
प्रसादान्मन्योर्गिरीशो धिषणाद् विरिञ्चः।
खेभ्यश्च छन्दांस्यृषयो
मेढ्रतः कः प्रसीदतां नः स महाविभूतिः॥३९॥
Mahendra, the King of
Heaven, was generated from the prowess of the Lord, the demigods were generated
from the mercy of the Lord, Lord Siva was generated from the anger of the Lord,
and Lord Brahma from His sober intelligence. Vedic mantras were generated from
the bodily holes of the Lord, and the great saints and prajapatis were
generated from is genitals.  May that
supremely powerful Lord be pleased with us.   
श्रीर्वक्षसः पितरश्छाययाऽऽसन्
धर्मः स्तनादितरः पृष्ठतोऽभूत् ।
द्यौर्यस्य शीर्ष्णोऽप्सरसो
विहारात् प्रसीदतां नः स महाविभूतिः॥४०॥
The goddess of fortune was
generated from His chest, the inhabitants of Pitrloka from His shadow, dharma
from his bosom, and adharma  from
His back.  The heavenly planets were
generated from the top of His head, and the apsaras from his sense
enjoyment. May that supremely powerful Personality of Godhead be pleased with
us.     
विप्रो मुखं ब्रह्म
च यस्य गुह्यं राजन्य आसीद् भुजयोर्बलं च ।
ऊर्वोर्विडोजोऽङ्घ्रिरवेदशूद्रौ
प्रसीदतां नः स महाविभूतिः॥४१॥  
The brahmanas and
Vedic knowledge come from the mouth of the Supreme Personality of Godhead, the kshatriyas
and bodily strength come from His arms, the vaisyas and their expert
knowledge in productivity and wealth come from His thighs, and the sudras,  who are outside of Vedic knowledge, come from
His feet.  May that Supreme Personality
of Godhead, who is full in prowess, be pleased with us.
लोभोऽधरात् प्रीतिरुपर्यभूद्
द्युतिर्नस्तः पशव्यःस्पर्शेन कामः।
भ्रुवोर्यमः पक्ष्मभवस्तु
कालः प्रसीदतां नः स महाविभूतिः॥४२॥
Greed is generated from
his lower lip, affection from His upper lip, bodily lustre from his nose, animalistic
lusty desires from His sense of touch, Yamaraja from His eyebrows, and eternal
time from his eye lashes.  May that
Supreme Lord be pleased with us.   
द्रव्यं वयः कर्म गुणान्
विशेषं यद्योगमायाविहितान् वदन्ति।
यद् दुर्विभाव्यं प्रबुधापबाधं
प्रसीदतां नः स महाविभूतिः॥४३॥
All learned men say that
the five elemets, eternal time, fruitive activity, the three modes of material
nature, and the varieties produced by these modes are all creations of
Yogamaya. This material is therefore extremely difficult to understand, but
those who are highly learned have rejected it. 
May the Supreme Personality of Godhead, who is the controller of
everything, be pleased with us.  
नमोस्तु तस्मा उपशान्तशक्तये
स्वाराज्यलाभप्रतिपूरितात्मने।
गुणेषु मायारचितेषु
वृत्तिभिर्न सज्जमानाय नभस्वदूतये॥४४॥
Let us offer our respectful
obeisances unto the Supreme Personality of Godhead, who is completely silent,
free from endeavour, and completely satisfied by His own achievements.  He is not attached to the activities of the
material world through His senses. 
Indeed, in performing His pastimes in this material world, He is just
like the unattached air.
स त्वं नो दर्शयात्मानमस्मत्करणगोचरम्।
प्रपन्नानां दिदृक्षूणां
सस्मितं ते मुखाम्बुजम् ॥४५॥
O Supreme Personality of
Godhead, we are surrendered unto you, yet we wish to see You.  Please make Your original form and smiling
lotus face visible to our eyes and appreciable to our other senses.
तैस्तैः स्वेच्छाधृतै
रूपैः काले काले स्वयं विभो ।
कर्म दुर्विषहं यन्नो
भगवांस्तत् करोति हि ॥४६॥
O Lord, O Supreme
Personality of Godhead, by Your sweet will You appear in various incarnations,
millennium after millennium, and act wonderfully, performing uncommon
activities that would be impossible for us.
क्लेशभूर्यल्पसाराणि
कर्माणि विफलानि वा।
देहिनां विषयार्तानां
न तथैवार्पितं त्वयि॥४७॥
Karmis are always anxious to
accumulate wealth for their sense gratification, but for that purpose they must
work very hard. Yet even though they work hard, the results are not
satisfying.  Indeed, sometimes their work
results only in frustration.  But devotees
who have dedicated their lives to the service of the Lord can achieve
substantial results without working very hard. 
These results exceed the devotee’s expectations.
नावमः कर्मकल्पोऽपि
विफलायेश्वरार्पितः ।
कल्पते पुरुषस्यैव
स ह्यात्मा दयितो हितः ॥४८॥
Activities dedicated to
the Supreme Personality of Godhead, even if performed in small measure, never
go in vain.  The Supreme Personality of
Godhead, being the supreme father, is naturally very dear and alwasys ready to
act for the good of the living entities.  
यथा हि स्कन्धशाखानां
तरोर्मूलावसेचनम्।
एवमाराधनं विष्णोः
सर्वेषामात्मनश्च हि॥४९॥
   
When one pours water on
the root of a tree, the trunk and branches of the tree are automatically
pleased.  Similarly, when one becomes a
devotee of Lord Vishnu, everyone is served, for the Lord is the Supersoul of everyone.
नमस्तुभ्यमनन्ताय दुर्वितर्क्यात्मकर्मणे।
निर्गुणाय गुणेशाय
सत्त्वस्थाय च साम्प्रतम् ॥५०॥

My Lord, all obeisances unto You, who are eternal, beyond time’s
limits of past, present and future.  You
are inconceivable in You activities, You are the master of the three modes of
material nature, and, being transcendental to material qualities, You are free
from material contamination.  You are the
controller of all three of the modes of nature, but at the present You are in
favour of the quality of goodness. Let us offer our respectful obeisances unto
You. 

GARBHAGATA VISHNOR BRAHMADI KRUTA STUTI (BHAGAVATAM, CANTO 10,CHAPTER 2)

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               गर्भगतविष्णोर्ब्रह्मादिकृतस्तुतिः
                  (श्रीमद्भागवते दशमस्कंधे अध्यायः २ श्लोकाः २५-४२)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
ब्रह्मा भवश्च तत्रैत्य मुनिभिर्नारदादिभिः।
देवैः सानुचरैः साकं गीर्भिर्वृषणमैडयन्
॥२५॥
Lord Brahma and Lord Siva,
accompanied by great sages like Narada, Devala and Vyasa and by other demigods
like Indra, Chandra and Varuna, invisibly approached the room of Devaki where where
they all joined in offering their respectful obeisances and prayers to please
the Supreme Personality of Godhead, who can bestow blessings upon every one.
[Note: Kamsa had confined
her in the room fearing the prediction of an unembodied voice, अशरीरवाक्, that
Devaki’s eighth child will kill him]
सत्यव्रतं सत्यपरं
त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये।
सत्यस्य सत्यमृतसत्यनेत्रं
सत्यात्मकं त्वां शरणं प्रपनाः ॥२६॥
O Lord, You never deviate
from Your vow, which is always perfect because whatever you decide is perfectly
correct and cannot be stopped by anyone. 
Being present in the the three phases of cosmic manifestation –
creation, maintenance and annihilation – You are the Supreme Truth. Indeed,
unless one is completely truthful, one cannot achieve Your favour, which
therefore cannot be achieved by hypocrites. You are the active principle, the
real truth, in all the ingredients of creation, and therefore, you are known as
antaryami, the inner force. You are equal to everyone, and Your
instructions apply for everyone, for all time. 
You are the beginning of all truth. 
Therefore, offering our obeisances, we surrender unto You. Kindly give
us protection.
एकायनोऽसौ द्विफलस्त्रिमूलश्चतूरसः
पञ्चविधः षडात्मा।
सप्तत्वगष्टविटपो नवाक्षो
दशच्छदी द्विखगो ह्यादिवृक्षः ॥२७॥
The body [the total body
and the individual body are of the same composition] may figuratively be called
“the original tree”. From this tree, which fully depends on the ground of
material nature, come two kinds of fruit – the enjoyment of happiness and the
suffering of distress.  The cause of the
tree, forming its three roots, is association with the three modes of material
nature -goodness, passion and ignorance (sattwa, rajas and tamas).  The fruits of bodily happiness have four
tastes- religiosity, economic development, sense gratification and liberation (dharma,
artha, kaama and moksha)- which are experienced through five senses
for acquiring knowledge in the midst of six circumstances: lamentation,
illusion, old age, death, hunger and thirst.. The seven layers of the bark
covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the
eight branches of the tree are the five gross and three subtle elements- earth,
water, fire, air, ether, mind, intelligence and false ego.  The tree of the body has nine hollows – the eyes,
the ears, the nostrils, the mouth, the rectum and the genitals – and ten
leaves, the ten airs passing through the body. In this tree of the body there
are two birds: one is the individual soul, and the other is the Supersoul.     
त्वमेक एवास्य सतः
प्रसूतिस्त्वं सन्निधानं  त्वमनुग्रहश्च।
त्वन्मायया मोहितचेतसस्त्वां
पश्यन्ति नाना न विपश्चितो ये ॥२८॥
The efficient cause of
this material world, manifested with the many varieties as the original tree,
is You, O Lord.  You are also the
maintainer of this material world, and after annihilation You are the one in
whom everything is conserved.  Those who
are covered by Your external energy (maya) cannot see You behind this
manifestation, but theirs is not the vision of learned devotees.  
बिभर्षि रूपाण्यवबोध
आत्मा क्षेमाय लोकस्य चराचरस्य।
सत्त्वोपपन्नानि सुखावहानि
सतामभद्राणि मुहुः खलानाम् ॥२९॥
O Lord, You are always in
full knowledge, and to bring all good fortune to all living creatures, You
appear in different incarnations, all of them transcendental to the material
creation.  You are pleasing to the pious
and religious devotees,  but for
nondevotees You are the annihilator.
त्वय्यम्बुजाक्षाखिलसत्त्वधाम्नि
समाधिनाऽऽवेशित चेतसैके।
त्वत्पादपोतेन महत्कृतेन
कुर्वन्ति गोवत्सपदं भवाब्धिम् ॥३०॥
O Lotus-eyed Lord, by
concentrating one’s meditation on Your lotus feet, which are the reservoir of
all existence, and by accepting those lotus feet as the boat by which to cross
the ocean of nescience, one follows in the footsteps of mahajanas (great
saints, sages and devotees).  By this
simple process, one can cross the ocean of nescience as easily as one steps
over the hoofprint of a calf.   
स्वयं समुत्तीर्य सुदुस्तरं
द्युमन् भवार्णवं भीममदभ्रसौहृदाः।
भवत्पदाम्भोरुहनावमत्र
ते निधाय याताः सदनुग्रहो भवान् ॥३१॥
O Lord, who resemble the
shining sun, You are always ready to fulfil the desire of Your devotee, and
therefore You are known as a desire tree ( vaanchha-kalpataru). When acharyas
completely take shelter under Your lotus feet in order to cross the fierce
ocean of nescience, they leave behind on earth the method by which they cross,
and because You are very merciful to Your other devotees, You accept this
method to help them.  
येऽन्येऽरविन्दाक्ष
विमुक्तमानिनस्त्वय्यस्तभावादविशुद्धबुद्धयः।
आरुह्य कृच्छ्रेण परं
पदं ततः पतन्त्यधोऽनादृतयुष्मदङ्घ्रयः ॥३२॥
[Some one may say that
aside from devotees, who always seek shelter at the Lord’s lotus feet, there
are those who are not devotees but who have accepted different processes for
attaining salvation. What happens to them? In answer to this question, Lord Brahma
and other demigods said:] O Lotus-eyed Lord, although non-devotees who accept
severe austerities and penances to achieve the highest position may think
themselves liberated, their intelligence is impure.  They fall down from their position of imagined
superiority because they have o regard for Your lotus feet.  
तथा न ते माधव तावकाः
क्वचिद् भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः ।
त्वयाभिगुप्ता विचरन्ति
निर्भया विनायकानीकपमूर्धसु प्रभो ॥३३॥
O Madhava, Supreme
Personality of Godhead, Lord of the goddess of fortune, if devotees completely
in love with You sometimes fall from the path of devotion, they do not fall
like nondevotees, for You still protect them. 
Thus they fearlessly traverse the heads of their opponents and continue
to progress in devotional service.
सत्त्वं विशुद्धं श्रयते
भवान् स्थितौ शरीरिणां श्रेयउपायनं वपुः।
वेदक्रियायोगतपःसमाधिभिस्तवार्हणं
येन जनः समीहते ॥३४॥
O Lord, during the time of
maintenance You manifest several incarnations, all with transcendental bodies,
beyond the material modes of nature. 
When You appear in this way, You bestow all good fortune upon the living
entities by teaching them to perform Vedic activities such as ritualistic
ceremonies, mystic yoga, austerities, penances, and ultiimately samadhi,
ecstatic absorption in thoughts of you. 
Thus You are worshiped by the Vedic principles.
सत्त्वं न चेद् धातरिदं
निजं भवेद् विज्ञानमज्ञानभिदापमार्जनम्।
गुणप्रकाशैरनुमीयते
भवा प्रकाशते यस्य च येन वा गुणाः ॥३५॥
O Lord, cause of all
causes, If Your transcendental body were not beyond the modes of material
nature, one could not understand the difference between matter and
transcendence.  Only by Your presence can
one understand the transcendental nature of Your Lordship, who are the
controller of material nature.  Your
transcendental nature is very difficult to understand unless one is influenced
by the presence of Your transcendental form.
न नामरूपे गुणजन्मकर्मभिर्निरूपितव्ये
तव तस्य साक्षिणः।
मनोवचोभ्यामनुमेयवर्त्मनो
देव क्रियायां प्रतियन्त्यथापि हि ॥३६॥
O Lord, Your
transcendental name and form are not ascertained by those who merely speculate
on the path of imagination.  Your name,
form and attributes can be ascertained only through devotional service.

शृण्वन्
गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मङ्गलानि ते।
क्रियासु यस्त्वच्चरणारविन्दयोराविष्टचेता
न भवाय कल्पते  ॥३७॥
Even while engaged in
various activities, devotees whose minds are completely absorbed at Your lotus
feet, and who constantly hear, chant, contemplate and cause others to remember
Your transcendental names and forms, are always on the transcendental platform,
and thus they can understand the Supreme Personality of Godhead.
दिष्ट्या हरेऽस्या
भवतः पदो भुवो भारोऽपनीतस्तव जन्मनेशितुः।
दिष्ट्याङ्कितां त्वत्पदकैः
सुशोभनैर्द्रक्ष्याम गां द्यां च तवानुकम्पिताम् ॥३८॥
O Lord, we are fortunate
because the heavy burden of the demons upon this earth is immediately removed
by Your appearance.  Indeed, we are
certainly fortunate, for we shall be able to see upon this earth and in the
heavenly planets the marks of lotus, conchshell, club and disc that adorn Your
lotus feet.

न तेऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे।
भवो निरोधः स्थितिरप्यविद्यया
कृता यतस्त्वय्यभयाश्रयात्मनि॥३९॥
O Supreme Lord, You are
not an ordinary living entity appearing in this material world as a result of
fruitive activities.  Therefore Your
appearance or birth in this world has no other cause than Your pleasure
potency.  Similarly, the living entities,
who are part of You, have no cause for miseries like birth, death and old age,
except when these living entities are conducted by Your external energy.  
मत्स्याश्वकच्छपनृसिंहवराहहंसराजन्यविप्रविबुधेषु
कृतावतारः।
त्वं पासि नस्त्रिभुवनं
च यथाधुनेश भारं भुवो हर यदूत्तम वन्दनं ते ॥४०॥
O Supreme controller, Your
Lordship previously accepted incarnations as a fish, a horse, a tortoise,
Narasimhadeva, a boar, a swan, Lord Ramachandra, Parasurama and, among the
demigods, Vamanadeva, to protect the entire world by Your mercy.  Now please protect us again by Your mercy by
diminishing the disturbances in this world. 
दिष्ट्याम्ब ते कुक्षिगतः
परः पुमानंशेन साक्षाद् भगवान् भवाय नः।
मा भूद् भयं भोजपतेर्मुमूर्षोर्गोप्ता
यदूनां भविता तवात्मजः ॥४१॥
O Mother Devaki, by your
good fortune and ours, the Supreme Personality of Godhead Himself, with all His
plenary portions, such as Baladeva, is now within your womb.  Therefore you need not fear Kamsa, who has
decided to be killed by the Lord. Your eternal son, Krishna, will be the
protector of the entire Yadu dynasty.  

इत्यभिष्टूय
पुरुषं यद्रूपमनिदं यथा।
ब्रह्मेशानौ पुरोधाय देवाः
प्रतिययुर्दिवम् ॥४२॥   

After thus offering prayers to the Supreme Personality of Godhead,
Lord Vishnu, the Transcendence, all the demigods, with Lord Brahma and Lord
Siva before them, returned to their homes in the heavenly planets. 

PUTANA MOKSHAM (SRIMAD BHAGAVATAM CANTO 10, CHAPTER 6)

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                     पूतनामोक्षम्
                  (श्रीमद्भागवते दशमस्कंधे अध्यायः ६)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
नन्दः पथि वचः शौरेर्न
मृषेति विचिन्तयन्।
हरिं जगाम शरणं उत्पातागमशङ्कितः
॥१॥
[Sukadeva Goswami
continued:] My dear King, while Nanda Maharaja was on the way home, he
considered that what Vasudeva had said could not be false or useless.  There must have been some danger of
disturbances in Gokula.  As Nanda
Maharaja thought about the danger for his beautiful son, Krishna, he was
afraid, and he took shelter at the lotus feet of the supreme controller. 
कंसेन
प्रहिता घोरा पूतना बालघातिनी।
शिशूंश्चचार
निघ्नन्ती पुरग्रामव्रजादिषु॥२॥
While
Nanda Maharaja was returning to Gokula, the same fierce Putana whom Kamsa had
previously engaged to kill babies was wandering about in the towns, cities and
villages, doing her nefarious duty.
न यत्र
श्रवणादीनि रक्षोघ्नानि स्वकर्मसु।
कुर्वन्ति
सात्वतां भर्तुर्यातुधान्यश्च तत्र हि॥३॥
My dear
King, wherever people in any position perform their occupational duties of
devotional service by chanting and hearing [shravanam keertanam vishnoh],
there cannot be any danger from bad elements. 
Therefore there was no need for anxiety about Gokula while the Supreme
Personality of Godhead was personally present.
सा खेचर्येकदोत्पत्य
पूतना नन्दगोकुलम्।
योषित्वा
माययात्मानं प्राविशत् कामचारिणी ॥४॥
.  
Once
upon a time, Putana Rakshasi, who could move according to her desire and was
wandering in outer space, converted herself by mystic power into a very
beautiful woman and thus entered Gokula, the abode of Nanda Maharaja
तां केशबन्धव्यतिषक्तमल्लिकां
   बृहन्नितम्बस्तनकृच्छ्रमध्यमाम्।
सुवाससं कल्पितकर्णभूषण-
    त्विषोल्लसत्कुन्तलमण्डिताननाम्
॥५॥
वल्गुस्मितापाङ्गविसर्गवीक्षितै-
   र्मनो हरन्तीं वनितां व्रजौकसाम्।
अमंसताम्भोजकरेण रूपिणीं
   गोप्यः श्रियं द्र्ष्टुमिवागतां
पतिम् ॥६॥
Her
hips were full, her breasts were large and firm, seeming to overburden her slim
waist, andshe was dressed very nicely. 
Her hair, adorned with a garland of mallika flowers, was scattered about
her beautiful face.  Her earrings were
brilliant, and as she smiled very attactively, glancing upon everyone, her
beauty drew the attention all the inhabitants of Vraja, especially the men.
When the gopis saw her they thought that the beautiful goddess of fortune,
holding a lotus flower in her hand, had come to see her husband, Krishna.
  बालग्रहस्तत्र विचिन्वती शिशून्
    यदृच्छया नन्दग्रुहेऽसदन्तकम् ।
  बालं प्रतिच्छन्ननिजोरुतेजसं
     ददर्श तल्पेऽग्निमिवाहितं भसि॥७॥
While
searching for small children, Putana, whose business was to kill them, entered
the house of Nanda Maharaja unobstructed, having been sent by the superior
potency of the Lord.  Without asking
anyone’s permission, she entered Nanda Maharaja’s room, where she saw the child
sleeping in bed, His unlimited power covered like a powerful fire covered by
ashes. She could understand that this child was not ordinary, but wa meant to
kill all demons
  विबुध्य तां बालकमारिकाग्रहं
    चराचरात्मा स निमीलितेक्षणः।
   अनन्तमारोपयदङ्कमन्तकं
     यथोरगं सुप्तमबुद्धि रज्जुधीः॥८॥
Lord
Sri Krishna, the all-pervading Supersoul, lying on the bed, understood that
Putana, a witch who was expert in killing small children, had come to kill
Him.  Therefore, as if afraid of her,
Krishna closed His eyes.  Thus Putana
took upon her lap Him who was to be her own annihilation, just as an
unintelligent person places a sleeping snake on his lap, thinking the snake to
be a rope.
             .
        तां तीक्ष्णचित्तामतिवामचेष्टितां
        वीक्ष्यान्तरा कोषपरिच्छदासिवत्।
      वरस्त्रियं तत्प्रभया च धर्षिते
        निरीक्ष्यमाणे जननी ह्यतिष्ठताम्
॥९॥
Putana
Rakshasi’s heart was fierce and cruel, but she looked like a very affectionate
mother. Thus she resembled a sharp sword in a soft sheath.  Although seeing her within the room, Yasoda
and Rohini, overwhelmed by her beauty, did not stop her, but remained silent
because she treated the child like a mother.   
          
          तस्मिन् स्तनं दुर्जरविर्यमुल्बणं
         घोराङ्कमादाय शिशोर्ददावथ।
      गाढं कराभ्यां भगवान् प्रपीड्य
तत्-
         प्राणैः समं रोषसमन्वितोऽपिबत्
॥१०॥
On
that very spot, the fiercely dangerous Rakshasi took Krishna on her lap and
pushed her breast into His mouth.  The
nipple of her breast was smeared with a dangerous, immediately effective
poison, but the Supreme Personality of Godhead, Krishna, becoming very angry at
her, took hold of her breast, squeezed it very hard with both hands,
and
sucked out both the poison and her life.   
           सा मुञ्च मुञ्चालमिति प्रभाषिणी
         निष्पीड्यमानाखिलजीवमर्मणि।
      विवृत्य नेत्रे चरणौ भुजौ मुहुः
         प्रस्विन्न गात्री क्षिपती
रुरोद ह ॥११॥
Unbearably
pressed in every vital point, the demon Putana began to cry, “Please leave me,
leave me! Suck my breast no longer!” Perspiring, her eyes wide open and her
arms and legs flailing, she cried very loudly again and again.
     तस्याः स्वनेनातिगभीररंहसा
        साद्रिर्मही द्यौश्च चचाल सग्रहा।
     रसा दिशश्च प्रतिनेदिरे जनाः
        पेतुः क्षितौ वज्रनिपातशङ्कया॥१२॥
As
Putana screamed loudly and forcefully, the earth with its mountains, and outer
space with its planets, trembled.  The
lower planets and all directions vibrated, and people fell down, fearing that
thunderbolts were falling upon them. 
              
    निशाचरीत्थं व्यथितस्तना व्यसु-
      र्व्यादाय केशांश्चरणौ भुजावपि।
    प्रसार्य गोष्ठे निजरूपमास्थिता
      वज्राहतो वृत्र इवापतन्नृप॥१३॥
In
this way the demon Putana, very much aggrieved because her breast was being
attacked by Krishna, lost her life.  O
King Parikshit, opening her mouth wide and spreading her arms, legs and hair,
she fell down in the pasturing ground in her original form as a Rakshasi, as
Vritrasura had fallen when killed by the thunderbolt of Indra.
     पतमानोऽपि तद्देहस्त्रिगव्यूत्यन्तरद्रुमान्।
     चूर्णयामास राजेन्द्र महदासीत्तदद्भुतम्
॥१४॥
O
King Parikshit, when the gigantic body of Putana fell to the ground, it smashed
all the trees within a limit of twelve miles. 
Appearing in a gigantic body, she was certainly extraordinary.       
 
     ईषामात्रोग्रदंष्ट्रास्यं गिरिकन्दरनासिकम्।
     गण्डशैलस्तनं रौद्रं प्रकीर्णारुणमूर्धजम्॥१५॥
     अन्धकूपगभीराक्षं पुलिनारोहभीषणम्।
     बद्धसेतुभुजोर्वङ्घ्री शून्यतोयह्रदोदरम्
॥१६॥
     सन्तत्रसुः स्म तद् वीक्ष्य गोपा
गोप्यः कलेवरम्।
     पूर्वं तु तन्निःस्वनितभिन्नहृत्कर्णमस्तकाः
॥१७॥
The
Rakshasi’s mouth was full of teeth, each resembling the front of a plow, her
nostrils were deep like mountain caves, and her breasts resembled big slabs of
stone fallen from a hill.  Her scattered
hair was the color of copper.  The
sockets of her eyes appeared like deep blind wells, her fearful thighs resembled
the banks of a river, her arms, legs and feet seemed like big bridges, and her
abdomen appeared like a dried-up lake. The hearts, ears and heads of the
cowherd men and women were already shocked by the Rakshasi’s screaming, and
when they saw the fierce wonder of her body, they were even more
frightened.  
  
     बालं च तस्या उरसि क्रीडन्तमकुतोभयम्।
     गोप्यस्तूर्णं समभ्येत्य जगृहुर्जातसंभ्रमाः
॥१८॥
Without
fear, the child Krishna was playing on the upper portion of Putana Rakshasi’s
breast, and when the gopis saw the child’s wonderful activities, they
immediately came forward with great jubilation and picked Him up.
 
     यशोदारोहिणीभ्यां ताः समं बालस्य
सर्वतः ।
     रक्षां विदधिरे सम्यग्गोपुच्छभ्रमणादिभिः
॥१९॥
Thereafter,
mother Yasoda and Rohini, along with the other elderly gopis, waved about the
switch of a cow to give full portection to the child Sri Kerishna
        गोमूत्रेण स्नापयित्वा पुनर्गोरजसार्भकम्।
     रक्षां चक्रुश्च शकृता द्वादशाङ्गेषु
नामभिः ॥२०॥
The
child was thoroughly washed with cow urine and then smeared with the dust
raised by the movements of the cows. 
Then different names of the Lord were applied with cow dung on twelve
different pats of His body, beginning with the forehead, as done in applying
tilaka.  In this way the child was given
protection.
  
      गोप्यः संस्पृष्टसलिला अङ्गेषु करयोः पृथक्।
    न्यस्यात्मन्यथ बालस्य बीजन्यासमकुर्वत
॥२१॥
The
gopis first executed the process of achamana, drinking a sip of
water from the right hand.  They purified
their bodies and hands with the nyasa-mantra and then applied the same mantra
upon the body of the child.
     अव्यादजोङ्घ्रि मणिमांस्तव जान्वथोरू
      यज्ञोऽच्युतः कटितटं जठरं हयास्यः।
   हृत् केशवस्त्वदुर ईश इनस्तु कण्ठं
      विष्णुर्भुजं मुखमुरुक्रम ईश्वरः
कम् ।२२॥
  चक्र्यग्रतः सहगदो हरिरस्तु पश्चात्
    त्वत्पार्श्वयोर्धनुरसी मधुहाजनश्च।
  कोणेषु शंख उरुगाय उपर्युपेन्द्र-
    स्तार्क्ष्यः क्षितौ हलधरः पुरुषः
समन्तात्॥२३॥
[Shukadeva
Goswami informed Maharaja Parikshit that the gopis, following the proper
system, protected Krishna, their child, with this mantra.] May Aja protect Your
legs, may Maniman protect Your knees, Yajna Your thighs, Achyuta the upper part
of Your waist, and Havagreeva your abdomen. 
May Kesava protect Your heart, Isha Your chest, the sun-god Your neck,
Vishnu Your arms, Urukrama Your face, and Ishwara Your head.  May Chakri protect You from the front; may
Sri Hari, Gadadhari, the carrier of the club, protect you from the back; and
may the carrier of the bow, who is known s the enemy of Madhu, and Lord
Urugaya, the carrier of the conchshell, protect You from all corners; may
Upendra protect You from above; may Garuda protect You on the ground; and may Lord
Haladhara, the Supreme Person, protect You on all sides.  
    
    इन्द्रियाणि हृषीकेशः प्राणान् नारायणोऽवतु।
    श्वेतद्वीपपतिश्चित्तं  मनो योगेश्वरोऽवतु॥२४॥
May
Hrishikesha protect your senses, and Narayana Your life air. May the
master of Svetadvipa protect the core of your heart, and may Lord
Yogeshwara protect Your mind. 
      पृश्निगर्भस्तु ते बुद्धिमात्मानं भगवान् परः।
      क्रीडन्तं पातु गोविन्दः शयानं पातु माधवः॥२५॥
      व्रजन्तमव्याद् वैकुण्ठ आसीनं त्वां श्रियः
पतिः।
      भुञ्जानं यज्ञभुक् पातु सर्वग्रहभयङ्करः ॥२६॥
May
Lord Prisnigarbha protect Your intelligence, and the Supreme Personality
of Godhead Your soul. While You are playing may Govinda protect You, and
while You are sleeping may Madhava protect You.  May Lord Vaikuntha protect You while
You are walking, and may Lord Narayana, husband of the goddess of
fortune, protect You while You are sitting. 
Similarly, may Lord yajnabhuk, the fearful enemy of all evil
planets, always protect You while You enjoy life.
       डाकिन्यो यातुधान्यश्च कुष्माण्डा येऽर्भकग्रहाः।
       भूतप्रेतपिशाचाश्च यक्षरक्षोविनायकाः ॥२७॥
       कोटरा
रेवती ज्येष्ठा पूतना मातृकादयः।
       उन्मादा ये ह्यपस्मारा देहप्राणेन्द्रियद्रुहः॥२८॥
       स्वप्नदृष्टा महोत्पाता वृद्धा बालग्रहाश्च
ये।
       सर्वे नश्यन्तु ते विष्णोर्नामग्रहणभीरवः ॥२९॥
The
evil witches nown as Dakinis, Yatudhanis and Kushmandas are
the greatest enemies of children, and the evil spirits like the bhutas,
pretas, pisachas, yakshas, rakshasas and vinayakas,  as well as witches like Kotara, Revati,
Jyeshtha, Putana and Matruka, are always ready to give trouble to
the body, the life air and the senses, causing loss of memory, madness and bad
dreams.  Like the most experienced evil
stars, they all create disturbances, especially for children, but one can
vanquish them simply by uttering Lord Vishnu’s name, for when Lord Vishnu’s
name resounds, all of them become afraid and go away.
  श्रीशुक उवाच
       इति प्रणयबद्धाभिर्गोपीभिः कृतरक्षणम्। 
       पाययित्वा स्तनं माता संन्यवेशयदात्मजम् ॥३०||
Sri
Sukadeva Goswami continued:  All the gopis,
headed by mother Yasoda, were bound by maternal affection.  After they thus chanted mantras to protect
the child, mother Yasoda gave the child the nipple of her breast to suck and
then got Him to lie down on His bed.
        
     तावन्नन्दादयो गोपा मथुराया व्रजं गताः।
     विलोक्य पूतनादेहं बभूवुरतिविस्मिताः ॥३१॥
Meanwhile,
all the cowherd men, headed by Nanda Maharaja, returned from Mathura,
and when they saw on the way the gigantic body of Putana lying dead, they were
struck with great wonder.
     नूनं बतर्षिः संजातो योगेशो वा समास सः।
     स एव दृष्टो ह्युत्पातो यदाहानकदुन्दुभिः॥३२॥
Nanda Maharaja and the other gopas exclaimed: My dear friends,
you must know that Anakadundubhi, Vasudeva, has become a great saint or
a master of mystic power.  Otherwise how
could he have foreseen this calamity and predicted it to us?
     कलेवरं परशुभिश्छित्त्वा तत्ते व्रजौकसः।
     दूरे क्षिप्त्वावयवशो न्यदहन् काष्ठवेष्टितम्
॥३३॥
The
inhabitants of Vraja cut the gigantic body of Putana into pieces with the help
of axes.  Then they threw the pieces far
way, covered them with wood and burned them to ashes.
                 
    दह्यमानस्य देहस्य धूमश्चागरुसौरभः।
    उत्थितः कृष्णनिर्भुक्तसपद्याहतपाप्मनः ॥३४॥
Because
of Krishna’s having sucked the breast of the Rakshasi Putana, when Krishna
killed her she was immediately freed of all material contamination.  Her sinful reactions automatically vanished,
and therefore when her gigantic body was being burnt, the smoke emanating from
her body was fragrant like aguru incense.   
  
          पूतना लोकबालघ्नी
राक्षसी रुधिराशना।
       जिघांसयापि हरये स्तनं दत्त्वाप सद्गतिम्॥३५॥
       किं पुनः श्रद्धया भक्त्या कृष्णाय परमात्मने।
       यच्छन् प्रियतमं किं नु रक्तास्तन्मातरो यथा॥३६॥
Putana
was always hankering for the blood of human children, and with that desire she
came to kill Krishna; but because she offered her breast to the Lord, she
attained the greatest achievement.  What
then is to be said of those who had natural devotion and affection for Krishna as
mothers and who offered Him their breasts to suck or offered something very
dear, as a mother offers something to a child?
        पद्भ्यां भक्तहृदिस्थाभ्यां
वन्द्याभ्यां लोकवन्दितैः।
        अङ्गं
यस्या समाक्रम्य भगवानपिबत् स्तनम्॥३७॥
        यातुधान्यपि सा स्वर्गमवाप जननीगतिम्।
        कृष्णभुक्तस्तनक्षीराः
किमु गावोऽनुमातरः ॥३८॥
The
Supreme Personality of Godhead, Krishna, is always situated within the core of
the heart of the pure devotee, and He is always offered prayers by such
worshipable personalities as Lord Brahma ad Lord Siva.  Because Krishna embraced Putana’s body with
great pleasure and sucked her breast, although she was a great witch, she
attained the position of a mother in the transcendental world and thus achieved
the highest perfection.  What then is to
be said of the cows whose nipples Krishna sucked with great pleasure and who
offered their milk very jubilantly  with
affection exactly like that of a mother?
       पयांसि यासामपिबत् पुत्रस्नेहस्नुतान्यलम्।
       भगवान् देवकीपुत्रः कैवल्याद्यखिलप्रदः ॥३९॥
       तासामविरतं कृष्णे कुर्वतीनां सुतेक्षणम्।
       न पुनः
कल्पते राजन् संसारोऽज्ञानसंभवः ॥४०॥ 
The
Supreme Personality of Godhead, Krishna, is the bestower of many benedictions,
including liberation [kaivalya], or oneness with the Brahman effulgence.  For that Personality of Godhead, the gopis
always felt maternal love, and Krishna sucked their breasts with full
satisfaction. Therefore, because of their relationship as mother and son,
although the gopis were engaged in various family activities, one should
never think that they returned to this material world after leaving their
bodies. 
    कटधूमस्य सौरभ्यमवघ्राय व्रजौकसः
    किमिदं कुत एवेति वदन्तो व्रजमाययुः ॥४१॥
Upon
smelling the fragrance of the smoke emanating from Putana’s burning body, many
inhabitants of Vrajabhumi in distant places were astonished.  “Where is this fragrance coming from?” they
asked.  Thus they went to the spot were
Putana’s body was being burnt. 
   ते तत्र वर्णितं गोपैः पूतनागमनादिकम्।
   श्रुत्वा तन्निधनं स्वस्ति शिशोरासन् सुविस्मिताः
॥४२॥
When
the inhabitants of Vraja who had come from distant places heard the story of
how Putana had come and then been killed by Krishna, they were certainly
astonished, and they offered their blessings to the child for His wonderful
deed of killing Putana.  Nanda Maharaja,
of course, was very much obliged to Vasudeva, who had foreseen the incident,
and simply thanked him, thinking how wonderful Vasudeva was.    
    
   नन्दः स्वपुत्रमादाय प्रेत्यागतमुदारधीः।
   मूर्ध्न्युपाघ्राय परमां मुदं लेभे कुरूद्वह ॥४३॥
O
Maharaja Parikshit, best of Kurus, Nanda Maharaja was very liberal and
simple.  He immediately took his son
Krishna on his lap as if Krishna had returned from death, and by formally
smelling his son’s head, Nanda Maharaja undoubtedly enjoyed transcendental
bliss.
   य एतत् पूतनामोक्षं कृष्ण्स्यार्भकमद्भुतम्।
   शृणुयाच्छ्रद्धया मर्त्यो गोविन्दे लभते रतिम्॥४४॥
Any
person who hears with faith and devotion about how Krishna, the Supreme
Personality of Godhood, killed Putana, and who thus invests his  hearing in such childhood pastimes of
Krishna, certainly attains attachment for Govinda, the supreme, original
person.  

    

VENU GITAM ( BHAGAVATAM CANTO 10, CHAPTER 21)

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                  वेणुगीतं
            (SONG OF KRISHNA’S FLUTE)
                         (श्रीमद्भागवते दशमस्कंधे अध्यायः २१)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
श्रीशुक उवाच-
 इथं शरत्स्वच्छजलं
पद्माकरसुगन्धिना।
न्यविशद् वायुना वातं
सगोगोपालकोऽच्युतः॥१॥
Sukadeva Goswami said: Thus the Vrindavan
forest was filled with transparent autumnal waters and cooled by breezes
perfumed with the fragrance of lotus flowers growing in the clear lakes.  The infallible Lord, accompanied by His cows
and cowherd boyfriends, entered that Vrindavana forest. 
कुसुमितवनराजिशुष्मिभृंग-
   द्विजकुलघुष्टसरःसरिन्महीध्रम्।
मधुपतिरवगाह्य चारयन्
गाः
    सहपशुपालबलश्चुकूज वेणुम् ॥२॥
The lakes, rivers and hills of Vrindavana
resounded with the sounds of maddened bees and flocks of birds moving about the
flowering trees.  In the company of the
cowherd boys and Balarama, Madhupati [Sri Krishna] entered that forest, and
while herding the cows He began to vibrate His flute.
तद् व्रजस्त्रिय आश्रुत्य
वेणुगीतं स्मरोदयम्।
काश्चित् परोक्षं कृष्णस्य
स्वसखीभ्योऽन्ववर्णयन्॥३॥
When the young ladies in the cowherd
village of Vraja heard the song of Krishna’s flute, which arouses the influence
of Cupid, some of them privately began describing Krishna’s qualities to their
intimate friends.
तद् वर्णयितुमारब्धाः
स्मरन्यः कृष्णचेष्टितम्।
नाशकन् स्मरवेगेन विक्षिप्तमनसो
नृप ॥४॥
The cowherd girls began to speak about
Krishna, but when they remembered His activities, O King, the power of Cupid
disturbed their minds, and thus they could not speak.
बर्हापीडं नटवरवपुः
कर्णयो: कर्णिकारं
   बिभ्रद् वासः कनककपिशं वैजयन्तीं
च मालाम्।
रन्ध्रान् वेणोरधरसुधया
पूरयन् गोपवृन्दै-
   र्वृन्दारण्यं स्वपदरमणं प्राविशत्
गितकीर्तिः ॥५॥
Wearing a peacock-feather ornament upon
His head, blue karnikara flowers on His ears, a yellow garment as
brilliant as gold, and the Vaijayanti garland, Lord Krishna exhibited His
transcendental form as the greatest of dancers as He entered the forest of
Vrindavana, beautifying it with the marks of His footprints.  He filled the holes of His flute with the
nectar of His lips, and the cowherd boys sang His glories.

इति वेणुरवं
राजन् सर्वभूतमनोहरम्।
श्रुत्वा व्रजस्त्रियः
सर्वा वर्णयन्त्योऽभिरेभिरे ॥६॥
O King, when the young ladies in Vraja
heard the sound of Krishna’s flute, which captivates the minds of all living
beings, they all embraced one another and began describing it.
अक्षण्वतां फलमिदं
न परं विदामः
   सख्यः पशूननुविवेशयतोर्वयस्यैः।
वक्त्रं व्रजेशसुतयोरनुवेणु
जुष्टं
   यैर्वा निपीतमनुरक्तकटाक्षमोक्षम्॥७॥
The cowherd girls said: O friends, those
eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly
fortunate.  As these two sons enter the
forest, surrounded by Their friends, driving the cows before Them, They hold
Their flutes to Their mouths and glance lovingly upon the residents of
Vrindavana.  For those who have eyes, we
think there is no greater object of vision.

चूतप्रवालबर्हस्तबकोत्पलाब्ज

  मालानुपृक्तपरिधानविचित्रवेशौ।
मध्ये विरेजतुरलं पशुपालगोष्ठ्यां
 रंगे यथा नटवरौ क्वच गायमानौ॥८॥
Dressed in a charming variety of garments,
upon which Their garlands rest, and decorating Themselves with peacock
feathers, lotuses, lilies, newly grown mango sprouts and clusters of flower
buds, Krishna and Balarama shine forth magnificently among the assembly of
cowherd boys.  They look just like the
best of dancers appearing on a dramatic stage, and sometimes They sing.
गोप्यः किमाचरदयं कुशलं
स्म वेणु-
  र्दामोदराधरसुधामपि गोपिकानाम्।
भूंक्ते स्वयं यदवशिष्टरसं
ह्रदिन्यो
  हृष्यत्त्वचोऽश्रु मुमुचुस्तरवो यथार्याः
॥९॥
My dear gopis, what  auspicious activities must the flute have
performed to enjoy the nectar of Krishna’s lips independently and leave only a
taste for us gopis, for whom that nectar is actually meant!  The forefathers of the flute, the bamboo
trees, shed tears of pleasure.  His
mother, the river on whose bank the bamboo was born, feels jubilation, and
therefore her blooming lotus flowers are standing like hair on her body.    
वृन्दावनं सखि भुवो
वितनोति कीर्तिं
   यद्देवकीसुतपदाम्बुजलब्धलक्ष्मि।
गोविन्दवेणुमनु मत्तमयूरनृत्यं
    प्रेक्ष्याद्रिसान्ववरतान्यसमस्तसत्त्वम्
॥१०॥
O friend, Vrundavana is spreading the
glory of the earth, having obtained the treasure of the lotus feet of Krishna,
the son of Devaki.  The peacocks dance
madly when they hear Govinda’s flute, and when other creatures see them from
the hilltops, they all become stunned.
धन्याः स्म मूढमतयोऽपि
हरिण्य एता
   या नन्दनन्दनमुपात्तविचित्रवेशम्।
आकर्ण्य वेणुरणितं
सहकृष्णसाराः
   पूजां दधुर्विरचितां प्रणयावलोकैः
॥११॥
Blessed are all these foolish deer because
they have approached Maharaja Nanda’s son, who is gorgeously dressed and is
playing on His flute. Indeed, both The doe and the bucks worship the Lord with
looks of love and affection.
कृष्णं निरीक्ष्य वनितोत्सवरूपशीलं
  श्रुत्वा च तत्क्वणितवेणुविविक्तगीतम्।
देव्यो विमानगतयः स्मरनुन्नसारा
   भ्रश्यत्प्रसूनकबरा मुमुहुर्विनीव्यः
॥१२॥
Krishna’s beauty and character create a
festival for all women. Indeed, when the demigods’ wives flying in airplanes
with their husbands catch sight of Him and hear His resonant flute-song, their
hearts are shaken by Cupid, and they become so bewildered that the flowers fall
out of their hair and their belts loosen.
गावश्च कृष्णमुखनिर्गतवेणुगीत-
  पीयूषमुत्तभितकर्णपुटैः पिबन्त्यः।
शावाः स्नुतस्तनपयः
कवलाः स्म तस्थु-
   र्गोविन्दमात्मनि दृशाश्रुकलाः स्पृशन्त्यः
॥१३॥
Using their upraised ears as vessels, the
cows are drinking the nectar of the flute-song flowing out of Krishna’s
mouth.  The calves, their mouths full of
milk from their mothers’ moist nipples, stand still as they take Govinda within
themselves through their tear-filled eyes and embrace Him within their hearts.
प्रायो बताम्ब विहगा
मुनयो वनेऽस्मिन्
   कृष्णेक्षितं तदुदितं कलवेणुगीतम्।
आरुह्य ये द्रुमभुजान्
रुचिरप्रवालान्
   शृण्वन्ति मीलितदृशो विगतान्यवाचः
॥१४॥
O mother, in this forest all the birds
have risen onto the beautiful branches of the trees to see Krishna.  With closed eyes they are simply listening in
silence to the sweet vibrations of His flute, and they are not attracted by any
other sound.  Surely these birds are on
the same level as great sages.
नद्यस्तदा तदुपधार्य
मुकुन्दगीतम्
   आवर्तलक्षितमनोभवभग्नवेगाः।
आलिंगनस्थगितमूर्मिभुजैर्मुरारे-
   र्गृह्णन्ति पादयुगलं कमलोपहाराः
॥१५॥
When the rivers hear the flute-song of
Krishna, their minds begin to desire Him, and thus the flow of their currents
is broken and their waters are agitated, moving around in whirlpools.  Then with the arms of their waves the rivers
embrace Murari’s lotus feet and, holding on to them, present offerings of lotus
flowers.
दृष्ट्वातपे व्रजपशून्
सह रामगोपैः
   सञ्चारयन्तमनु वेणुमुदीरयन्तम्।
प्रेमप्रवृद्ध उदितः
कुसुमावलीभिः
   सख्युर्व्यधात्स्ववपुषाम्बुद आतपत्रम्॥१६॥
In the company of Balarama and the cowherd
boys, Lord Krishna is continually vibrating His flute as He herds all the
animals of Vraja, even under the full heat of the summer sun.  Seeing this, the cloud in the sky has
expanded himself out of love.  He is rising high constructing out of his
own body, with its multitude of flower-like droplets of water, an umbrella for
the sake of his friend.
पूर्णाः पुलिन्द्य
उरुगायपदाब्जराग-
   श्रीकुंकुमेन दयितास्तनमण्डितेन।
तद्दर्शनस्मररुजस्तृणरूषितेन
   लिम्पन्त्य आननकुचेषु जहुस्तदाधिम्
॥१७॥
The aborigine women of the Vrindavana area
become disturbed by lust when they see the grass marked with reddish kunkuma
powder.  Endowed with the colour of
Krishna’s lotus feet, this powder originally decorated the breasts of His beloveds,
and when the aborigine women smear it on their faces and breasts, they give up
all their anxiety.
हन्तायमद्रिरबला हरिदासवर्यो
  यद् रामकृष्णचरणस्पर्शप्रमोदः।
मानं तनोति सहगोगणयोस्तयोर्यत्
   पानीयसूयवसकन्दरकन्दमूलैः ॥१८॥
Of all the devotees, this Govardhana Hill
is the best!  O my friends, this hill
supplies Krishna and Balarama, along with Their calves, cows and cowherd
friends, with all kinds of necessities- water for drinking, very soft grass,
caves, fruits, flowers and vegetables. 
In this way the hill offers respects to the Lord.  Being touched by the lotus feet of Krishna
and Balarama, Govardhana Hill appears very jubilant.
 गा गोपकैरनुवनं नयतोरुदार-
    वेणुस्वनैः कलपदैस्तनुभृत्सु सख्यः।
 अस्पन्दनं गतिमतां पुलकस्तरूणां
    निर्योगपाशकृतलक्षणयोर्विचित्रम्॥१९॥
My dear friends, as Krishna and Balarama
pass through the forest with Their cowherd friends, leading Their cows, They
carry ropes to bind the cows’ rear legs at the time of milking.  When Lord Krishna plays on His flute, the
sweet music causes the moving living entities to become stunned and the
nonmoving trees to tremble with ecstasy. 
These things are certainly very wonderful.
एवं विधा भगवतो या वृन्दावनचारिणः।
वर्णयन्त्यो मिथो गोप्यः क्रीडास्तन्मयतां ययुः ॥२०॥
Thus narrating to one another the playful
pastimes of the Supreme Personality of Godhead as He wandered about in the
Vrindavana forest, the gopis became fully absorbed in thoughts of
Him.   

                                    

SRUTI GITA ( from SRIMAD BHAGAVATAM, CANTO 10, CHAPTER 87)

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       SRUTI
GITA ( from SRIMAD BHAGAVATAM, CANTO 10, CHAPTER 87)


[This is a
hymn by the Vedas Personified addressed to 
the Nirguna Brahman.  The
transalations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]

परीक्षिदुवाच-
ब्रह्मन् ब्रह्मण्यनिर्देश्ये निर्गुणे गुणवृत्तयः।
कथं चरन्ति श्रुतयः साक्षात् सदसतः परे ॥१॥
Parikshit said: O Brahmana! How can the Vedas directly
describe the Supreme Absolute Truth which cannot be described in words? The
Vedas are limited to describing the qualities of material nature, but the
Supreme is devoid of these qualities, being transcendental to all material
manifestations and their causes.
 श्रीशुक उवाच-
बुद्धीन्द्रियमनःप्राणान् जनानामसृजत् प्रभुः।
मात्रार्थं च भवार्थं च आत्मनेऽकल्पनाय च॥२॥
Sukadeva Goswamy
said:  The Supreme Lord manifested the
material intelligence, senses, mind and vital air of the living entities so
that they could indulge their desires for sense gratification, take repeated
births to engage in fruitive activities, become elevated in future lives and
ultimately attain liberation.
सैषा ह्युपनिषद् ब्राह्मी पूर्वेषां पूर्वजैर्धृता।
श्रद्धया धारयेद् यस्तां क्षेमं गच्छेदकिंचनः ॥३॥
Those who came before even our ancient predecessors meditated upon this
same confidential knowledge of the Absolute Truth. Indeed,  any one who faithfully concentrates on this
knowledge will become free from material attachments and attain the final goal
of life.    
अत्र ते वर्णयिष्यामि गाथां नारायणान्विताम्।
नारदस्य च संवादमृषेर्नारायणस्य च ॥४॥
In this connection I will relate to you a narration
concerning the Supreme Lord Narayana.  It
is about a conversation that once occurred between Sri Narayana Rishi and
Narada Muni.
एकदा नारदो लोकान् पर्यटन् भगवत्प्रियः।
सनातनमृषिं द्रष्टुं ययौ नारायणाश्रमम्॥५॥
Once, while traveling among the various planets of the
universe, the Lord’s beloved  devotee
Narada went to visit the primeval sage Narayana at His ashrama.
यो वै भारतवर्षेऽस्मिन्क्षेमाय स्वस्तये नृणाम्।
धर्मज्ञानशमोपेतमाकल्पादास्थितस्तपः॥६॥
From the very beginning
of Brahma’s day Lord Narayana Rishi has been undergoing austere penances in
this land of Bharata while perfectly performing religious duties and exemplifying
spiritual knowledge and self-control – all for the benefit of human beings in
both this world and the next
तत्रोपविष्टमृषिभिः कलापग्रामवासिभिः।
परीतं प्रणतोऽपृच्छदिदमेव कुरूद्वह॥७॥
There Narada approached
Lord Narayana Rishi, who was sitting amidst sages of the village of
Kalapa.  After bowing down to the Lord, O
hero of the Kurus, Narada asked Him the very same question you hava asked me.
तस्मै ह्यवोचद् भगवानृषीणां शृण्वतामिदम्।
यो ब्रह्मवादः पूर्वेषां जनलोकनिवासिनाम् ॥८॥
As the sages listened, Lord Narayana Rishi related to
Narada an ancient discussion about the Absolute Truth that took place among the
residents of Janaloka.
श्रीभगवानुवाच-
स्वायंभुव ब्रह्मसत्रं जनलोकेऽभवत्पुरा।
तत्रस्थानां मानसानां मुनीनामूर्ध्वरेतसाम्॥९॥
The Lord said: O son of
Brahma! Once long ago in Janaloka, wise sages who resided there performed a
great sacrifice to the Absolute Truth( Brahman) by vibrating
transcendental sounds (chanting Vedic mantras).  These sages, mental sons of Brahma, were all
perfect celibates.
श्वेतद्वीपे  गतवति त्वयि
द्रष्टुं तदीश्वरम्।
ब्रह्मवादः सुसंवृत्तः श्रुतयो यत्र शेरते।
तत्र हायमभूत्प्रश्नः त्वं
मां यमनुपृच्छसि॥१०॥
At that time you happened to be visiting the Lord on Svetadvipa
 – that Supreme Lord in whom the Vedas
lie down to rest during the period of universal annihilation.  A 
lively discussion arose among the sages on Janaloka as to the nature of
the Supreme Absolute Truth.  Indeed, the
same question arose then that you are asking Me now
तुल्यश्रुततपःशीलास्तुल्यस्वीयारिमध्यमाः।
अपि चक्रुः प्रवचनमेकं शुश्रूषवोऽपरे॥११॥
Although these sages were all equally qualified in
terms of Vedic study and austerity, and although they all saw friends, enemies
and neutral parties equally, they chose one among them to be the speaker, and
the rest became eager listeners.  
सनन्दन उवाच –
स्वसृष्टमिदमापीय शयानं सह शक्तिभिः।
तदन्ते बोधयांचक्रुस्तल्लिङ्गैः श्रुतयः परम्॥१२॥
यथा शयानं सम्राजं वन्दिनस्तत्पराक्रमैः
प्रत्यूषेऽभ्येत्य सुश्लोकैर्बोधयन्त्यनुजीविनः ॥१३॥
Sri Sanandana replied:
After the Supreme Lord withdrew the universe He had previously created, He lay
for sometime as if asleep, and all His energies rested dormant within Him. When
the time came for the next creation, the personified Vedas awakened Him
by chanting his glories, just as the poets serving a king approach him at dawn
and awaken him by reciting his heroic deeds.
श्रुतय
ऊचुः
जय
जय
जह्यजामजित
दोषगृभीतगुणां
  त्वमसि यदात्मना समवरुद्धसमस्तभगः।
अगजगदोकसामखिलशक्त्यवबोधक ते
  क्वचिदजयाऽऽत्मना च चरतोऽनुचरेन्निगमः ॥१४॥
The Srutis said:
Victory, Victory to You, O Unconquerable one! By your very nature You are
perfectly full in all opulences; therefore please defeat the eternal power of
illusion, who assumes control over the modes of nature to create difficulties
for conditioned souls. O You  who awaken
all the energies of the moving and non-moving embodied beings, sometimes the
Vedas can recognize You as You sport with Your material and spiritual
potencies.
बृहदुपलब्धमेतदवयन्त्यवशेषतया
  यत उदयास्तमयौ 
विकृतेर्मृदि वाविकृतात्।
अत ऋषयो दधुस्त्वयि मनोवचनाचरितं
  कथमयथा  भवन्ति भुवि दत्तपदानि नृणाम् ॥१५॥
This perceivable world is
identified with the Supreme because the Supreme Brahman is the ultimate
foundation of all existence, remaining unchanged as all created things are
generated from it and at last dissolved into it, just as clay remains unchanged
by the products made from it and again merged with it.  Thus it is toward You alone that the Vedic sages
direct all their thoughts words and deeds. 
After all, how can the footsteps of men fail to touch the earth on which
they live.
     इति तव सूरयस्त्र्यधिपतेऽखिलकमल-
     क्षपणकथामृताब्धिमवगाह्य तपांसि जहुः।
   किमुत पुनः स्वधामविधूताशयकालगुणाः
     परम भजन्ति ये पदमजस्रसुखानुभवम्  ॥१६॥
  Therefore, O master of the three worlds, the
wise get rid of all misery by diving deep into the nectarine ocean of topics
about You, which washes away all the contamination of the universe. Then what
to speak of those who, having by spiritual strength rid their minds of bad
habits and freed themselves from time, are able to worship Your true nature, O
Supreme one, finding within it uninterrupted bliss?
        दृतय
इव श्वसन्त्यसुभृतो यदि तेऽनुविधा
       महदहमादयोऽण्डमसृजन्
यदनुग्रहतः
    पुरुषविधोऽन्वयोऽत्र चरमोऽन्नमयादिषु
यः
       सदसतः परं त्वमथ यदेष्ववशेषमृतम्॥१७॥
  
Those who breathe are
actually alive only if they are your faithful followers, otherwise their
breathing is like that of  bellows. It is
by your mercy alone that the elements, beginning with the mahat-tattwa
and false ego, created the egg of this universe.  Among the manifestations known as annamaya
and so forth, You are the ultimate one, entering within the material coverings
along with the living entity and assuming the same forms as those he takes.
Distinct from the gross and subtle material manifestations, You are the reality
underlying them all.       
      
      उदरमुपासते य ऋषिवर्त्मसु कूर्पदृशः  
          परिसरपद्धतिं हृदयमारुणयो
दहरम्।
    तत उदगादनन्त तव धाम शिरः परं
      पुनरिह यत्समेत्य न
पतन्ति कृतान्तमुखे॥१८॥
Among the followers of
the methods set forth by great sages, those with less refined vision worship
the Supreme as present in the region of the abdomen, while  the Arunis worship Him as present in the
heart, in the subtle center from which all the pranic channels emanate.  From there, O unlimited Lord, these
worshipers raise their consciousness upward to the top of the head toward the
supreme destination, they reach that place from which they will never again
fall to this world, into the mouth of death.
        स्वकृतविचित्रयोनिषु विशन्निव
हेतुतया
        तरतमतश्चकास्स्यनलवत्स्वकृतानुकृतिः।
     अथ वितथास्वमूष्ववितथं
तव धाम समं
        विरजधियोऽनुयन्त्यभिविपण्यव
एकरसम् ॥१९॥
Apparently entering among
the variegated species of living beings You have created, You inspire them to
act, manifesting Yourself according to their higher and lower positions, just
as fire manifests differently according to the shape of what is burns.  Therefore those of spotless intelligence, who
are altogether free from material attachments, realize Your undifferentiated ,
unchanging Self to be the permanent reality among all these impermanent life
forms.      
             स्वकृतपुरेष्वमीष्वबहिरन्तरसंवरणं
          तव
पुरुषं वदन्त्यखिलशक्तिधृतोंऽशकृतम्।
        इति नृगतिं विविच्य कवयो निगमापवनं
          भवत
उपासतेऽङ्घ्रिमभवं भुवि विश्वसिताः ॥२०॥
The individual living
entity, while inhabiting the material bodies he has created for himself by his karma,
actually remains uncovered by either gross or subtle matter.  This is so because, as the Vedas describe,
he is part and parcel of You, the possessor of all potencies.  Having determined this to be the status of
the living entity, learned sages become imbued with faith and worship Your
lotus feet, to which all Vedic sacrifices in this world are offered, and which
are the source of liberation.           
        
          
        दुरवगमात्मतत्त्वनिगमाय
तवात्ततनो-
          श्चरितमहामृताब्धिपरिवर्तपरिश्रमणाः।
        न परिलषन्ति केचिदपवर्गमपीश्वर
ते
          चरण्सरोजहंसकुलसंगविसृष्टगृहाः
॥२१॥
         
My Lord, some fortunate
souls have gotten relief from the fatigue of material by diving into the vast
nectar ocean of Your pastimes (leela), which you enact when you manifest
Your personal forms to propagate the unfathomable science of the self.  These rare souls, indifferent even to
liberation, renounce the happiness of home and family because of their
association with devotees who are like flocks of swans enjoying at the lotus of
Your feet
                त्वदनुपथं
कुलायमिदमात्मसुहृत्प्रियव-
             यदनुशया भ्रमन्त्युरुभये
कुशरीरभृतः ॥२२॥
When this human body is
used for Your devotional service, it acts as one’s self, friend and beloved.  But unfortunately, although You always show
mercy to the conditioned souls and affectionately help them in every way, and
although you are their true Self, people in general fail to delight in you.  Instead they commit spiritual suicide by
worshipping illusion.  Alas, because they
persistently hope for the success in their devotion to the unreal, they
continue to wander about this great fearful world, assuming various degraded
bodies.
               निभृतमरुन्मनोऽक्षदृढयोगयुजो
हृदि य-
           न्मुनयो
उपासते तदरयोऽपि ययुः स्मरणात्।
         स्त्रिय उरगेन्द्रभोगगुजदण्डविषक्तधियो
           वयमपि
ते समाः समदृशोऽङ्घ्रिसरोजसुधाः॥२३॥
Simply by constantly
thinking of Him, the enemies of the Lord attained the same Supreme Truth  whom sages fixed in yoga worship controlling
their breath, mind and senses. 
Similarly, we Srutis, who generally see You as all-pervading,
will achieve the same nectar from Your lotus feet that Your consorts are able
to relish because of their loving attraction to Your mighty, serpentine arms,
for you look upon us and Your consorts in the same way.                      
               क इह नु वेद बतावरजन्मलयोऽग्रसरं
              यत
उदगादृषिर्यमनु देवगणा उभये।
          तर्हि न सन्न चासदुभयं
न च कालजवः
      .          किमपि न तत्र शास्त्रमवकृष्य
शयीत यदा ॥२४॥
Every one in this world
has recently been born and will soondie. 
So how can anyone here know him who existed prior to everything else and
who gave rise to the first learned sage, Brahma, and all subsequent demigods,
both lesser and greater? When He lies down and withdraws everything within
himself, nothing else remains – no gross or subtle matter or bodies composed of
these, no force of time or revealed scripture. 
 
      
       जनिमसतः सतो मृतिमुतात्मनि ये च भिदां
           विपणमृतं
स्मरन्त्युपदिशन्ति त आरुपितैः।
         त्रिगुणमयः पुमानिति
भिदा यदबोधकृता
            त्वयि
न ततः परत्र स भवेदवबोधरसे॥२५॥
Supposed authorities who
declare that matter is the origin of existence, that the permanent qualities of
the soul can be destroyed, that the self is compounded of separate aspects of
spirit and matter, or that material transactions constitute reality –- all such
authorities base their teachings on mistaken ideas that hide the Truth.  The dualistic conception that the living entity
is produced from the three modes of nature is simply a product of ignorance.
Such a conception has no real basis in You, for You are transcendental to all
illusion and always enjoy perfect, total awareness.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  
        सदिव मनस्त्रिवृत्त्वयि
विभात्यसदामनुजात्  
          सदभिमृशन्त्यशेषमिदमात्मतयात्मविदः।
        न हि विकृतिं त्यजन्ति
कनकस्य तदात्मतया
          स्वकृतमनुप्रविष्टमिदमात्मययावसितम्
॥२६॥               
The three modes of
material nature comprise everything in this world from the simplest phenomena
to the complex human body.  Although
these phenomena appear real, they are only a false reflection of the spiritual
reality, being a superimposition of the mind upon You.  Still, those who know the Supreme Self
consider the entire material creation to be real inasmuch as it is
non-different from the Self.  Just as
things made of gold are indeed not to be rejected, since their substance is
actual gold, so this world is undoubtedly nondifferent from the Lord who
created it and then entered within it.
              तव
परि ये चरन्त्यखिलसत्त्वनिकेततया
                त
उत पदाक्रमन्त्यविगणय्य शिरो निरृतेः।
              परिवयसे
पशूनिव गिरा विबुधानपि तां-
                 स्त्वयि
कृतसौहृदाः खलु पुनन्ति न ये विमुखाः ॥२७॥
          
The devotees who worship
You as the shelter of all beings disregard Death and place their feet on his
head.  But with the words of the Vedas
you bind the nondevotees like animals, though they be vastly learned scholars.  It is your affectionate devotees who can
purify themselves and others. 
                      त्वमकरणः
स्वराडखिलकारकशक्तिधर-
                स्तव
बलिमुद्वहन्ति समदन्त्यजयानिमिषाः।
            वर्षभुजोऽखिलक्षितिपतेरिव
विश्वसृजो
               विदधति
यत्र ये त्वधिकृता भवतश्चकिताः ॥२८॥          
Though you have no
material senses, you are the self-effulgent sustainer of everyone’s sensory
powers. The demigods and material nature itself offer you tribute, while also
enjoying the tribute offered them by their worshipers, just as subordinate
rulers of various districts in a kingdom offer tribute to their Lord, the
ultimate proprietor of the land, while also enjoying the tribute paid them by
their own subjects.  In this way the
universal creators faithfully execute their assigned services out of fear of
You.
             स्थिरचरजातयः
स्युरजयोत्थनिमित्तयुजो
               विहर
उदीक्षया यदि परस्य विमुक्त ततः।
             न
हि परमस्य कश्चिदपरो न परश्च भवेत्
               वियत
इवापदस्य तव  शून्यतुलां दधतः ॥२९॥
O Eternally liberated,,
transcendental Lord, your material energy causes the various moving and
nonmoving species of life to appear by activating their material desires, but
only when and if You sport with her by briefly glancing at her.  You, the Supreme Personality of Godhead, see
no one as an intimate friend and no one as a stranger, just as the ethereal sky
has no connection with perceptible qualities. 
In this sense you resemble a void.
                 अपरिमिता
ध्रुवास्तनुभृतो यदि सर्वगता-
              स्तर्हि
न शास्यतेति नियमो ध्रुव नेतरथा।
          अजनि
च यन्मयं तदविमुच्य नियन्तृ भवेत्
              सममनुजानतां
यदमतं मतदुष्टतया ॥३०॥         
If the countless living
entities are all-pervading and possessed forms that never changed, You could
not possibly be their absolute ruler, O Immutable one. But since they are your
localised expansions and their forms are subject to change, You do control
them.  Indeed, that which supplies the
ingredients for the generation of something is necessarily its controller
because a product never exists apart from its ingredient cause.  It is simply illusion for someone to think
that he knows the Supreme Lord, who is equally present in each of His
expansions, since whatever knowledge one gains by material means must be
imperfect.
                न
घटत उद्भवः प्रकृतिपूरुषयोरजयो-
             रुभययुजा
भवन्त्यसुभृतो जलबुद्बुदवत्।
           त्वयि
ते इमे ततो विविधनामगुणैः परमे
             सरित
इवार्णवे मधुनि लिल्युरशेषरसाः ॥३१॥           
Neither material nature
nor the soul who tries to enjoy her are ever born, yet living bodies come into
being when these two combine, just as bubbles form where water meets the
air.  And just as rivers merge into the
ocean or the nectar from many different flowers blends into honey, so all these
conditioned beings eventually merge back into You, the Supreme, along with
their various names and qualities.
    
           नृषु
तव मायया भ्रमममीष्ववगत्य भृशं
              त्वयि
सुधियोऽभवे दधति भावमनुप्रभवम्।
           कथमनुवर्ततां
भवभयं तव यद् भ्रुकुटिः
              सृजति
मुहुस्त्रिनेमिरभवच्छरणेषु भयम्॥३२॥
The wise souls who
understand how Your Maya deludes all human beings render potent loving service
to You, who are the source of liberation from birth and death.  How, indeed, can fear of material life affect
Your faithful servants? On the other hand, Your furrowing eyebrows- the
triple-rimmed wheel of time- repeatedly terrify those who refuse to take
shelter of you.
           विजितहृषीकवायुभिरदान्तमनस्तुरगं
              य
इह यतन्ति यन्तुमतिलोलमुपायखिदः।
           व्यसनशतान्विताः
समवहाय गुरोश्चरणं
              वणिज इवाज सन्त्यकृतकर्णधरा
जलधौ ॥३३॥
The mind is like an
impetuous horse that even persons who have regulated their senses and breath
cannot control. Those in this world who try to tame the uncontrolled mind, but
who abandon the feet of their spiritual master, encounter hundreds of obstacles
in their cultivation of various distressful practices. O unborn Lord, they are
like merchants on a boat in the ocean who have failed to employ a
helmsman.                       
            स्वजनसुतात्मदारधनधामधरासुरथै-
              
स्त्वयि सति किं नृणां श्रयत आत्मनि सर्वरसे।
             इति
सदजानतां मिथुनतो रतये चरतां
               सुखयति
को न्विह स्वविहते स्वनिरस्तभगे॥३४॥
To those persons who take
shelter of You, You reveal Yourself as the Supersoul, the embodiment of all
transcendental pleasure. What further use have such devotees for their
servants, children or bodies, their wives, money or houses, their land, good
health or conveyances? And for those who fail to appreciate the truth about You
and go on pursuing the pleasures of sex, what could there be in this entire
world – a place inherently doomed to destruction and devoid of significance –
that could give them real happiness?  
                     भुवि पुरुपुण्यतीर्थसदनान्यृषयो
विमदा-
              स्त
उत भवत्पदाम्बुजहृदोऽघभिदङ्घ्रिजलाः।
           दधति
सकृन्मनस्त्वयि य आत्मनि नित्यसुखे
             न
पुनरुपासते पुरुषसारहरावसथान् ॥३५॥     
Sages  free from false pride live on this earth by
frequenting the sacred pilgrimage sites and those places where the Supreme Lord
displayed his pastimes (leela). Because such devotees keep your lotus
feet within their hearts, the water that washes their feet destroys all
sins.  Anyone who even once turns his
mind toward You, the ever-blissful soul of all existence, no longer dedicates
himself to serving family life at home, which simply robs a man of his good
qualities.   
            सत
इदमुत्थितं सदिति चेन्ननु तर्कहतं
                 व्यभिचरति
क्व च क्व च मृषा न तथोभययुक्।
             व्यवहतये
विकल्प इषितोऽन्धपरम्परया
                 भ्रमयति
भारती त उरुवृत्तिभिरुक्थजडान्॥३६॥
        
It may be proposed that
this world is permanently real because it is generated from the permanent
reality, but such an argument is subject to logical refutation.  Sometimes, indeed, the apparent non-difference
of a cause and its effect fails to prove true, and at other times the product
of something real is illusory. 
Furthermore, this world cannot be permanently real, for it partakes of
the natures of not only the absolute reality but also the illusion disguising
that reality.  Actually, the visible
forms of this world are just an imaginary arrangement resorted to by a
succession of ignorant persons in order to facilitate their material
affairs.  With their various meanings and
implications, the learned words of Your Vedas bewilder all persons whose
minds have been dulled by hearing the incantations of sacrificial rituals.
                   न
यदिदमग्र आस न भविष्यदतो निधना-
               दनु
मितमन्तरा त्वयि विभाति मृषैकरसे।
           अत
उपमीयते द्रविणजातिविकल्पपथै-
               रवितथमनोविलासमृतमित्यवयन्त्यबुधाः
॥३७॥
Since this universe did
not exist prior to its creation and will no longer exist after its
annihilation, we conclude that in the interim it is nothing more than a
manifestation imagined to be visible within You, whose spiritual enjoyment
never changes.  We liken this universe to
the transformation of various material substances into diverse forms.  Certainly those who believe that this figment
of the imagination is substantially real are less intelligent.
        
              स यदजया त्वजामनुशयीत
गुणांश्च जुषन्
              भजति
सरूपतां तदनु मृत्युमपेतभगः । 
         त्वमुत जहासि तामहिरिव
त्वचमात्तभगो
              महसि
महीयसेऽष्टगुणितोऽपरिमेयभगः ॥३८॥    
The illusory material
nature attracts the minute living entity to embrace her, and as a result he
assumes forms composed of her qualities. 
Subsequently, he loses all his spiritual qualities and must undergo
repeated deaths.  You, however, avoid the
material energy in the same way that a snake abandons its old skin. Glorious in
Your possession of eight mystic perfections, You enjoy unlimited opulences.
               यदि
न समुद्धरन्ति यतयो हृदि कामजटा
            दुरधिगमोऽसतां
हृदि गतोऽस्मृतकण्ठमणिः।
        असुतृपयोगिनामुभयतोऽप्यसुखं
भगव-
           न्ननपगतान्तकादनधिरूढपदाद्
भवतः ॥३९॥                 
Members of the renounced
order who fail to uproot the last traces of material desire in their hearts
remain impure, and thus You do not allow them to understand you.  Although You are present within their hearts,
for them You are like a jewel worn around the neck of a man who has totally
forgotten it is there.  O Lord, those who
practice yoga only for sense gratification must suffer punishment both in this
life and the next; from death, who will not release them, and from You, whose
kingdom they cannot reach.
             त्वदवगमी न वेत्ति भवदुत्थशुभाशुभयो-
            र्गुणविगुणान्वयांस्तर्हि
देहभृतां च गिरः।
        अनुयुगमन्वहं सगुण गीतपरंपरया
            श्रवणभृतो यतस्त्वमपवर्गगतिर्मनुजैः ॥४०॥
When a person realizes
You, he no longer cares about his good and bad fortune arising from past pious
and sinful acts, since it is You alone who control this good and bad fortune.
Such a realized devotee also disregards what ordinary living beings say about
him.  Every day he fills his ears with
Your glories, which are recited in each age by the unbroken succession of Manu’s
descendants, and thus You become his ultimate salvation.   
         द्युपतय एव ते न ययुरन्तमनन्ततया
             त्वमपि यदन्तराण्डनिचया ननु सावरणाः।
         ख इव रजांसि वान्ति वयसा सह यच्छ्रुतय-
             स्त्वयि हि फलन्त्यतन्निरसनेन भवन्निधनाः
॥४१॥
Because You are
unlimited, neither the lords of heaven nor even You Yourself can ever reach the
end of Your glories.  The countless
universes, each enveloped in its shell, are compelled by the wheel of time to
wander within You, like particles of dust blowing about in the sky.  The srutis, following their method of
eliminating everything separate from the Supreme, become successful by
revealing You as their final conclusion.  
  श्रीभगवानुवाच-
           इत्येतद् ब्रह्मण्णः पुत्रा आश्रुत्यात्मानुशासनम्।
           सनन्दनमथानर्चुः सिद्धा ज्ञात्वात्मनो
गतिम् ॥४२॥
The Supreme Lord, Sri
Narayana Rishi, said:  Having heard these
instructions about the Suupreme Self, the Personality of Godhead, the sons of
Brahma now understood their final destination. 
They felt perfectly satisfied and honoured Sanandana with their worship.
         इत्यशेषसमाम्नायपुराणोपनिषद्‍रसः।
         समुद्धृतः पूर्वजातैर्व्योमयानैर्महात्मभिः
॥४३॥
Thus the ancient saints
who travel in the upper heavens distilled this nectarean and confidential
essence of all the Vedas and Puranas.
       त्वं चैतद्  ब्रह्मदायाद श्रद्धयात्मानुशासनम्।
       धारयंश्चर गां कामं कामानां  भर्जनं नृणाम् ॥४४॥
And as you wander the
earth at will, My dear son of Brahma, you should faithfully meditate on these
instructions concerning the science of the Self, which burn up the material
desires of all men.
     श्रीशुक उवाच-
     एवं स ऋषिणादिष्टं गृहीत्वा श्रद्धयात्मवान्।
     पूर्णः श्रुतधरो राजन्नाह वीरव्रतो मुनिः ॥४५॥  
Sukadeva Goswami
said:  When Sri Narayana Rishi ordered
him in this way, the self-possessed sage Narada, whose vow is as heroic as a
warrior’s, accepted the command with firm faith.  Now successful in all his purposes, he
thought about what he had heard, O King, and replied to the Lord as follows.
    श्रीनारद उवाच-
   
    नमस्तस्मै भगवते कृष्णायामलकिर्तये।
    यो धत्ते सर्वभूतानामभवायोशतीः कलाः ॥४६॥
Sri Narada said: I offer
my obeisances to Him of spotless fame, the Supreme Lord Krishna, who maifests
His all-attractive personal expansions so that all living beings can achieve
liberation.
    इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मनः
    ततोऽगादाश्रमं साक्षात्पितुर्द्वैपायनस्य मे ॥४७॥
[Sukadeva Goswami
continued:]  After saying this, Narada
bowed down to sri Narayana Rishi, the foremost of sages, and also to His
saintly disciples.  He then returned to
the hermitage of my father, Dvaipayana Vyasa.
    सभाजितो भगवता कृतासनपरिग्रहः।
    तस्मै तद्वर्णयामास नारायणमुखाच्छ्रुतम् ॥४८॥
Vyasadeva, the
incarnation of the Personality of Godhead, respectfully greeted Narada Muni and
offered him a seat, which he accepted. 
Narada then described to Vyasa what he had heard from the mouth of Sri Narayana
Rishi.
     इत्येतद्वर्णितं राजन् यन्नः प्रश्नः कृतस्त्वया।
     यथा ब्रह्मण्यनिर्देश्ये निर्गुणेऽपि मनश्चरेत्
॥४९॥
Thus I have replied to
the question you asked me, O King, concerning how the mind can have access to
the Absolute Truth, which is indescribable by material words and devoid of
material qualities.     
     यं सम्पद्य
जहात्यजामनुशयी सुप्तः कुलायं यथा।
     तं कैवल्यनिरस्तयोनिमभयं ध्यायेदजस्रं हरिम्
॥५०॥
He is the Lord who eternally
watches over this universe, who exists before, during and after its
manifestation. He is the master of both the unmanifest material energy and the
spirit soul.  After sending forth the
creation he eters within it, accompanying each living entity. Then he creates
the material bodies and then remains as their regulator.  By surrendering to Him one can escape the
embrace of illusion, just as a dreaming person forgets his own body.  One who wants liberation from fear should
constantly meditate upon Him, Lord Hari, who is always on the platform of
perfection and thus never subject to material birth.

    

Brahmakrita Srikrishna Stotram ( Bhagavatm Canto 10, Chapter 14,slokas 1-40)

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                   ब्रह्मणा
कृतं श्रीकृष्णस्तोत्रम्
                     (श्रीमद्भागवते दशमस्कंधे अध्यायः १४, श्लोकाः १-४०)
[The
translations in English are by the disciples of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupada as given in the “Srimad Bhagavatam” published by
the Bhaktivedanta Book Trust]
[Context:  Krishna is picnicking in
the forest with the cowherd boys. Brahma kidnaps the boys and the calves while
Krishna is away in search of some calves. 
When Krishna returned there was neither the cowherd boys nor the
calves.  Instantly He knew that this was
the handiwork of Brahma.  Now, Krishna
himself became the cowherd boys and calves and all the things the boys carried
with them.  This drama went on for quite
a few days. When Brahma found two sets of 
identical cowherd boys and calves, one in his possession and the other
with Krishna, he was thoroughly confused. 
Then suddenly all the cowherd boys and calves appeared to him in the
form of Maha Vishnu with four hands carrying the conch, the disc, the mace and
the lotus.  He becomes ashamed of what he
has done. He praises Krishna and pays obeisance to Him in this stotra]     
ब्रह्मोवाच-                               
नौमीड्य तेऽभ्रवपुषे तडिदम्बराय
    गुञ्जावतंसपरिपिच्छलसन्मुखाय।
वन्यस्रजे कवलवेत्रविषाणवेणु-
     लक्ष्मश्रिये मृदुपदे पशुपाङ्गजाय ॥१॥
Lord Brahma said: My dear Lord, You are the only worshipable Lord, the
Supreme Personality of Godhead, and therefore I offer my humble obeisances and
prayers just to please You. O son of the king of the cowherds, Your
transcendental body is dark blue like a new cloud, Your garment is brilliant
light lightning, and the beauty of your face is enhanced by Your gunja
earrings and the peacock feather on Your head. 
Wearing garlands of various forest flowers and leaves, and equipped with
a herding stick, a buffalo horn and a flute, You stand beautifully with a
morsel of food in Your hand.   
अस्यापि देव वपुषो मदनुग्रहस्य
    स्वेच्छामयस्य न तु भूतमयस्य कोऽपि।
नेशे महि त्ववसितुं मनसाऽऽन्तरेण
    साक्षात्तवैव किमुतात्मसुखानुभूतेः ॥२॥
My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of yours, which has shown such mercy to me and which
appears just to fulfill the desires of Your pure devotees.  Although my mind is completely withdrawn from
material affairs, I cannot understand Your personal form.  How, 
then, could I possibly understand 
the happiness You experience within Yourself. 
ज्ञाने प्रयासमुदपास्य नमन्त एव
    जीवन्ति सन्मुखरितां भवदीयवार्ताम्।
स्थाने स्थिताः श्रुतिगतां तनुवाङ्मनोभि-
     र्ये प्रायशोऽजित जितोऽप्यसि तैस्त्रिलोक्याम्॥३॥
Those who, even while remaining situated in their established social
positions, throw away the process of speculative knowledge and with their body,
words and mind offer all respects to descriptions of Your personality and
activities, dedicating their lives to these narrations, which are vibrated by
You personally and by Your pure devotees, certainly conquer Your Lordship,
although You are otherwise unconquerable by anyone within the three
worlds. 
श्रेयःसृतिं भक्तिमुदस्य ते विभो
    क्लिश्यन्ति ये केवलबोधलब्धये।
तेषामसौ क्लेशल एव शिष्यते
    नान्यद् यथा स्थूलतुषावघातिनाम् ॥४॥
My dear Lord, devotional service unto You is the best path for
self-realization.  If someone gives up
that path and engages in the cultivation of speculative knowledge, he will
simply undergo a troublesome process and will not achieve his desired result. As
a person who beats an empty husk of wheat cannot get grain, one who simply
speculates cannot achieve self-realization. 
His only gain is trouble.
पुरेह भूमन् बहवोऽपि योगिन-
  स्त्वदर्पितेहा निजकर्मलब्धया।
विबुध्य भक्त्यैव कथोपनीतया
  प्रपेदिरेऽञ्जोऽच्युत ते गतिं पराम् ॥५॥
O almighty Lord, in the past many yogis in this world achieved the
platform of devotional service by offering all their endeavours unto You and
faithfully carrying out their prescribed duties.  Through such devotional service, perfected by
the processes of hearing and chanting about You, they came to understand You, O
infallible one, and could easily surrender to You and achieve Your supreme
abode.
तथापि भूमन् महिमागुणस्य ते
  विबोद्धुमर्हत्यमलान्तरात्मभिः।
अविक्रियात् स्वानुभवादरूपतो
  ह्यनन्यबोधात्मतया न चान्यथा ॥६॥
Nondevotees, however, cannot realize You in Your full personal
feature.  Nevertheless, it may be
possible for them to realize Your expansion as the impersonal Supreme by
cultivating direct perception of the Self within the heart.  But they can do this only by purifying their
mind and senses of all conceptions of material distinctions and all attachment
to material sense objects.   Only in this
way will Your impersonal feature manifest itself to them.
गुणात्मनस्तेऽपि गुणान् विमातुं
  हितावतीर्णस्य क ईशिरेऽस्य।
कालेन यैर्वा विमिताः सुकल्पै-
  र्भूपांसवः खे मिहिका द्युभासः ॥७॥
In time, learned philosophers or scientists might be able to count all
the atoms of the earth, the particles of snow, or perhaps even the shining
molecules radiating from the Sun, the stars and other luminaries.  But among these learned men, who could
possibly count the unlimited transcendental qualities possessed by You, the
Supreme Personality of Godhead, who have descended onto the surface of the
earth for the benefit of all living entities.
तत्तेऽनुकम्पां सुसमीक्षमाणो
   भुञ्जान एवात्मकृतं विपाकम्।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते
    जीवेत यो मुक्तिपदे स दायभाक्॥८॥
My dear Lord, one who honestly waits for You to bestow Your causeless
mercy upon him, all the while patiently suffering the reactions of his past
misdeeds and offering You respectful obeisances with his heart, words and body,
is surely eligible for liberation, for it has become his rightful claim.
पश्येश मेऽनार्यमनन्त आद्ये
   परात्मनि त्वय्यपि मायिमायिनि।
मायां वितत्येक्षितुमात्मवैभवं
    ह्यहं कियानैच्छमिवार्चिरग्नौ ॥९॥
My Lord, just see my uncivilized impudence! To test your power I tried
to extend my illusory potency to cover You, the unlimited and primeval Super
soul, who bewilder even the masters of illusion.  What am I compared to you? I am just like a
small spark in the presence of a great fire. 
अतः क्षमस्वाच्युत मे रजोभुवो
    ह्यजानतस्त्वत्पृथगीशमानिनः।
अजावलेपान्धतमोऽन्धचक्षुष
     एषोऽनुकम्प्यो मयि नाथवानिति॥१०॥
Therefore, O infallible Lord, kindly excuse my offenses.  I have taken birth in the mode of passion and
am therefore simply foolish, presuming myself a controller independent of Your
Lordship.  My eyes are blinded by the
darkness of ignorance, which causes me to think of myself as the unborn creator
of the universe.  But please consider
that I am Your servant and therefore worthy of Your compassion.
क्वाहं तमोमहदहंखचराग्निवार्भू-
  संवेष्टिताण्डघटसप्तवितस्तिकायः।
क्वेदृग्विधाविगणिताण्डपराणुचर्या-
  वाताध्वरोमविवरस्य च ते महित्वम् ॥११॥
What am I, a small creature measuring seven spans of my own hand?  I am enclosed in a potlike universe composed
of material nature, the total material energy, false ego, ether, air, water and
earth.  And what is Your glory? Unlimited
universes pass through the pores of Your body just as particles of dust pass
through the openings of a screened window.

उत्क्षेपणं गर्भगतस्य पादयोः
   किं कल्पते मातुरधोक्षजागसे।
किमस्तिनास्ति व्यपदेशभूषितं
   तवास्ति कुक्षेः कियदप्यनन्तः ॥१२॥
O Lord Adhokshaja, does a mother take offence when the child within her
womb kicks with his legs? And is there anything in existence- whether
designated by various philosophers as real or as unreal-  that is actually outside your abdomen?  
जगत्त्रयान्तोदधिसंप्लवोदे
   नारायणस्योदरनाभिनालात्।
विनिर्गतोऽजस्त्विति वाङ् न वै मृषा
   किंत्वीश्वर त्वन्न विनिर्गतोऽस्मि ॥१३॥
My dear Lord, it is said that when the three planetary systems are
merged into the water at the time of dissolution, You plenary portion, Narayana,
lies down on the water, gradually a lotus flower grows from His navel, and
Brahma takes birth upon that lotus flower. 
Certainly, these words are not false. Thus am I not born from You?
नारायणस्त्वं न हि सर्वदेहिना-
   मात्मास्यधीशोऽखिललोकसाक्षी।
नारायणोऽङ्गं नरभूजलायना-
   त्तच्चापि सत्यं न तवैव माया ॥१४॥
Are You not the original Narayana, O supreme controller, since you are
the Soul of every embodied being and the eternal witness of all created realms?
Indeed, Lord Narayana is Your expansion, and he is called Narayana because He
is the generating source of the primeval water of the universe.  He is real, not a product of Your illusory
Maya.
तच्चेज्जलस्थं तव सज्जगद्वपुः
   किं मे न दृष्टं भगवंस्तदैव।
किं वा सुदृष्टं हृदि मे तदैव
   किं नो सपद्यैव पुनर्व्यदर्शि॥१५॥
My dear Lord, if Your transcendental body, which shelters the entire
universe, is actually lying upon the water, then why were You not seen by me
when I searched for You?  And why, though
I could not envision You properly within my heart, did You then suddenly reveal
Yourself?
अत्रैव मायाधमनावतारे
   ह्यस्य प्रपञ्चस्य बहिः स्फुटस्य
कृत्स्नस्य चान्तर्जठरे जनन्या
   मायात्वमेव प्रकटीकृतं ते ॥१६॥
My dear Lord, in this incarnation You have proved that you are the
supreme controller of Maya. Although you are now within this universe, the
whole universal creation is within Your transcendental body – a fact You
demonstrated by exhibiting the universe within Your abdomen before Your mother,
Yasoda. 
यस्य कुक्षाविदं सर्वं सात्मं भाति यथा तथा।
तत्त्वय्यपीह तत् सर्वं किमिदं मायया विना ॥१७॥
Just as this entire universe, including You, was exhibited within Your
abdomen, so it is now manifested here externally in the same exact form.  How could such things happen unless arranged
by Your inconceivable energy.  
अद्यैव त्वदृतेऽस्य किं मम न ते मायात्वमादार्शित-
  मेकोऽसि प्रथमं ततो व्रजसुहृद्वत्साः समस्ता अपि।
तावन्तोऽसि चतुर्भुजास्तदखिलैः साकं मयोपासिता-
  स्तावन्त्येव जगन्त्यभूस्तदमितं ब्रह्माद्वयं शिष्यते ॥१८॥
Have you not shown me today  that
both You Yourself and everything within this creation are manifestations of
Your inconceivable potency? First You appeared alone, and then You manifested
Yourself as all Vrindavan’a calves and cowherd boys, Your friends.  Next you appeared as an equal number of
four-handed Vishnu forms, who were worshiped by all living beings, including
me, and after that You appeared as an equal number of complete universes.
Finally,  You have now returned to your
unlimited form as the Supreme Absolute Truth, one without a second.   
अजानतां त्वत्पदवीमनात्म-
  न्यात्माऽऽत्मना भासि वितत्य मायाम् ।
सृष्टाविवाहं जगतो विधान
   इव त्वमेषोऽन्त इव त्रिनेत्रः ॥१९॥
To persons ignorant of Your actual transcendental position, You appear
as part of the material world, manifesting Yourself by the expansion of Your
inconceivable energy. Thus for the creation  of the universe You appear as me [Brahma], for
its maintenance You appear as Yourself [Vishnu], and for its annihilation You
appear as Lord Trinetra[Shiva].
सुरेष्वृषीष्वीश तथैव नृष्वपि
    तिर्यक्षु यादस्स्वपि तेऽजनस्य।
जन्मासतां दुर्मदनिग्रहाय
    प्रभो विधातः सदनुग्रहाय च ॥२०॥
O Lord, O supreme creator and master, You have no material birth, yet to
defeat the false pride of the faithless demons and show mercy to Your saintly
devotees, You take birth among the demigods, sages, human beings, animals and
even the aquatics.
 को वेत्ति भूमन् भगवन् परात्मन्
   योगेश्वरोतीर्भवतस्त्रिलोक्याम्।
क्व वा कथं वा कति वा कदेति
   विस्तारयन् क्रीडसि योगमायाम् ॥२१॥
O supreme great one! O Supreme Personality of Godhead! O Supersoul,
master of all mystic power! Your pastimes are taking place continuously in
these three worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing these innumerable pastimes? No one can
understand the mystery of how Your spiritual energy acts. 
तस्मादिदं जगदशेषमसत्स्वरूपं
   स्वप्नाभमस्तधिषणं पुरुदुःखदुःखम्।
त्वय्येव नित्यसुखबोधतनावनन्ते
   मायात उद्यदपि यत् सदिवावभाति ॥२२॥
Therefore this entire universe, which like a dream is by nature unreal,
nevertheless appears real, and thus it covers one’s consciousness and assails
one with repeated miseries.  This
universe appears real because it is manifested by the potency of illusion
emanating from You, whose unlimited transcendental forms are full of eternal
happiness and knowledge.  
एकस्त्वमात्मा पुरुषः पुराणः
   सत्यः स्वयंज्योतिरनन्त आद्यः ।
नित्योऽक्षरोऽजस्रसुखो निरञ्जनः
   पूर्णोऽद्वयो मुक्त उपाधितोऽमृतः ॥२३॥
You are the one Supreme Soul, the primeval Supreme Personality, the
Absolute Truth  self-manifested, endless
and beginningless.  You are eternal and
infallible, perfect and complete, without any rival and free from all material
designations.  Your happiness can never
be obstructed, nor have You any connection with material contamination.  Indeed, You are the indestructible nectar of
immortality. 
एवं विधं त्वां सकलात्मनामपि
   स्वात्मानमात्मात्मतया विचक्षते।
गुर्वर्कलब्धोपनिषत्सु चक्षुषा
    ये ते तरन्तीव भवानृताम्बुधिम्॥२४॥
Those who have received the clear vision of knowledge from the sunlike
spiritual master can see You in this way, as the very Soul of all souls, the
Supersoul of everyone’s own self.  Thus
understanding Your original personality, they are able to cross over the ocean
of illusory material existence.
आत्मानमेवात्मतयाविजानतां
   तेनैव जातं निखिलं प्रपञ्चितम्।
ज्ञानेन भूयोऽपि च तत्प्रलीयते
  रज्ज्वामहेर्भोगभवाभवौ यथा ॥२५॥
A person who mistakes a rope for a snake becomes fearful, but he then
gives up his fear upon realizing that the so-clled snake does not exist.  Similarly, for those who fail to recognise
You as the Supreme Soul of all souls, the expansive illusory material existence
arises, but knowledge of You at once causes it to subside. 
अज्ञानसंज्ञौ भवबन्धमोक्षौ
   द्वौ नाम नान्यौ स्त ऋतज्ञभावात्।
अजस्रचित्यात्मनि केवले परे
   विचार्यमाणे तरणाविवाहनी ॥२६॥
The conception of material bondage and the conception of liberation are
both manifestations of ignorance.  Being
outside the scope of true knowledge, they cease to exist when one correctly
understands that the pure spirit soul is distinct from matter and always fully
conscious.  At that time bondage and
liberation no longer have any significance, just as day and night have no
significance from the perspective of the sun.
त्वामात्मानं परं मत्वा परमात्मानमेव च ।
आत्मा पुनर्बहिर्मृग्य अहोऽज्ञजनाज्ञता ॥२७॥
Just see the foolishness of those ignorant persons who consider You to
be some separated manifestation of illusion and who consider the self, which is
actully You, to be something else, the material body. Such fools conclude that
the supreme soul is to be searched for somewhere outside Your supreme
personality.
अन्तर्भवेऽनन्त भवन्तमेव
  ह्यतत्त्यजन्तो मृगयन्ति सन्तः ।
असन्तमप्यन्त्यहिमन्तरेण
   सन्तं गुणं तं किमु यन्ति सन्तः ॥२८॥
O unlimited Lord, the saintly devotees seek You out within their own
bodies by rejecting everything separate from You.  Indeed, how can discriminating persons
appreciate the real nature of a rope lying before  them until they refute the illusion that it
is a snake?
अथापि ते देव पदाम्बुजद्वय-
  प्रसादलेशानुगृहीत एव हि।
जानाति तत्त्वं भगवन्महिम्नो
  न चान्य एकोऽपि चिरं विचिन्वन्॥२९॥
My Lord, if one is favoured by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality.  But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue
to study the Vedas for many years.
तदस्तु ते नाथ स भूरिभागो
  भवेऽत्र वान्यत्र तु वा तिरश्चाम्।
 येनाहमेकोऽपि भवज्जनानां
   भूत्वा निषेवे तव पादपल्लवम् ॥३०॥
My dear Lord, I therefore pray to be so fortunate that in this life as
Lord Brahma or in another life, wherever I take my birth, I may be counted as
one of Your devotees.  I pray that
wherever I may be, even among the animal species, I can engage in devotional
service to Your lotus feet.
अहोऽतिधन्या व्रजगोरमण्यः
   स्तन्यामृतं पीतमतीव ते मुदा।
यासां विभो वत्सतरात्मजात्मना
    यत्तृप्तयेऽद्यापि न चालमध्वराः ॥३१॥
O almighty Lord, how greatly fortunate are the cows and ladies of
Vrindavan, the nectar of whose breast-milk You have happily drunk to Your full
satisfaction, taking the form of their calves and children!  All the Vedic sacrifices performed from time
immemorial up to the present day have not given You as much satisfaction.
अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम्।
यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम् ॥३२॥
How greatly fortunate are Nanda Maharaja, the cowherd men and all the
other inhabitants of Vrajabhumi! There is no limit to their good fortune,
because the Absolute Truth, the source of transcendental bliss, the eternal
Supreme Brahman, has become their friend. 
 
एषां तु भाग्यमहिमाच्युत तावदास्ता-
  मेकादशैव हि वयं बत भूरिभागाः।
एतद्धृषीकचषकैरसकृत् पिबामः
   शर्वादयोऽङ्घ्र्युदजमध्वमृतासवं ते ॥३३॥
Yet even though the extent of the good fortune of these residents of
Vrindavana is inconceivable, we eleven presiding deities of the various senses,
headed by Lord Siva, are also most fortunate, because the senses of these
devotees of Vrindavana are the cups through which we repeatedly drink the
nectarean, intoxicating beverage of the honey of Your lotus feet.
तद् भूरिभाग्यमिह जन्म किमप्यटव्यां
   यद् गोकुलेऽपि कतमाङ्घ्रिरजोऽभिषेकम्।
यज्जीवितं तु निखिलं भगवान् मुकुन्द-
   स्त्वद्यापि यत्पदरजः श्रुतिमृग्यमेव ॥३४॥
My greatest possible good fortune would be to take any birth whatever in
this forest of Gokula and have my head bathed by the dust falling from the
lotus feet of any of its residents. 
Their entire life and soul is the Supreme Personality of Godhead,
Mukunda, the dust of whose lotus feet is still being searched for in the Vedic
mantras.
 एषां घोषनिवासिनामुत भवान् किं देव रातेति न-
   श्चेतो विश्वफलात् फलं त्वदपरं कुत्राप्ययन् मुह्यति।
 सद्वेषादिव पूतनापि सकुला त्वामेव देवापिता
   यद्धामार्थसुहृत्प्रियात्मतनयप्राणाशयास्त्वत्कृते ॥३५॥
My mind becomes bewildered just trying to think of what reward other
than You could be found anywhere.  You
are the embodiment of all benedictions, which You bestow upon these residents
of the cowherd community of Vrindavana. 
You have already arranged to give Yourself to Putana and her family
members in exchange for her disguising herself as a devotee.  So what is left for You to give these
devotees of Vrindavana, whose homes, wealth, friends, dear relations, bodies,
children and very lives and hearts are all dedicated only to you.
तावद् रागादयः स्तेनास्तावत् कारागृहं गृहम्।
तावन्मोहोऽङ्घ्रिनिगडो यावत् कृष्ण न ते जनाः ॥३६॥
My dear Lord Krishna, until people become your devotees their material
attachments and desires remain thieves, their homes remain prisons, and their
affectionate feelings for their family members remain foot-shackles.
प्रपञ्चं निष्प्रपञ्चोऽपि विडम्बयसि भूतले
प्रपन्नजनतानन्दसन्दोहं  प्रथितुं प्रभो ॥३७॥
My dear master, although You have nothing to do with material existence,
You come to this earth and imitate material life just to expand the varieties
of ecstatic enjoyment for Your surrendered devotees
जानन्त एव जानन्तु किं बहूक्त्या न मे प्रभो।
मनसो वपुषो वाचो वैभवं तव गोचरः ॥३८॥
There are people who say, “I know everything about Krishna.” Let them
think that way.  As far as I am
concerned, I do not wish to speak very much about this matter.  O my Lord, let me say this much: As far as
Your opulences are concerned, they are all beyond the reach of my mind, body
and words. 
अनुजानीहि मां कृष्ण सर्वं त्वं वेत्सि सर्वदृक्।
त्वमेव जगतां नाथो जगदेतत्तवार्पितम्॥३९॥
My dear Krishna, I now humbly request permission to leave. Actually, You
are the knower and seer of all things. 
Indeed, You are the Lord of all the universes, and yet I offer this one
universe unto You. 
श्रीकृष्ण वृष्णिकुलपुष्करजोषदायिन्       
  क्ष्मानिर्जरद्विजपशूदधिवृद्धिकारिन्।
उद्धर्मशार्वरहर क्षितिराक्षसध्रु-
   गाकल्पमार्कमर्हन् भगवन् नमस्ते ॥४०॥
My dear Krishna, You bestow happiness upon the lotuslike Vrishni dynasty
and expand the great oceans consisting of the earth, the demigods, the brahmanas
and the cows. You dispel the dense darkness of irreligion and oppose the demons
who have appeared on this earth.  O
Supreme Personality of Godhead, as long as this universe exists and as long as
the sun shines, I will offer my obeisances unto You.     
 

FAMILIARIZE YOURSELF WITH SANSKRIT LESSON 22

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        FAMILIARIZE YOURSELF WITH SANSKRIT
                          LESSON 22
                      
                     संस्कृत व्यवहार साहस्री – ७


In these lessons,
 under the above title,  are presented simple sentences in Sanskrit
which can be used in day to day conversations at the very mundane level.  There are a thousand sentences covering day
to day interactions at the home, school, office, market, festivals, religious
and other functions etc.  Practice of
these sentences, it is hoped, will enable children and adults to communicate in
grammatical Sanskrit at the most elementary level in day-to-day situations. The
English translation conveys the meaning without attempting a word for word
translation which is not practical due to differences in syntax, structure of
sentences, cultural differences etc.
गृहसंभाषणम् ( Conservation at home)
   23.  मातापितरौ
– परस्परम् ( between mother and father)
अद्य किञ्चित् पूर्वं
आगच्छन्ति वा?  Will you come a bit early
today, please
किमर्थं? कः विशेषः?  For what purpose? What is special?
सायं आगमनसमये फेनकम्
आनयन्तु While coming in the evening bring some soap
रविवासरे तान् आह्वयामः
वा?  Shall we invite them on Sunday?
बालिका ’किमपि आवश्यकम्’
इति वदति स्म  The girl was talking about
something she wanted
अवश्यं स्मृत्वा आनयन्तु
 Please remember to bring without fail
प्रतिदिनमपि कः अयं
विलंबः?  Why late every day?
अद्य कस्मिन् समये
आगच्छन्ति? What time you will come today?
कुञ्चिकां पार्श्वगृहे
दत्त्वा गच्छामि I shall give the key in the next house and then go
किमिति पदे पदे आह्वयन्ति?
Why do you call every now and then?
सर्वं तत्रैव सन्ति,
किञ्चित् पश्यन्तु  Everything is there
only, please look around a bit
अद्य भोजनं किमपि अस्ति
वा? Is there anything to eat now?
अद्य काफी-कीफी किमपि
अस्ति वा? Today coffee or something is there?
इदानीमपि स्नानं न
कृतम्  You haven’t bathed until now
भवंतः किल- मास्तु
इति उक्तवन्तः You only had said ‘not required’?
समये एकमपि/किमपि न
लभ्यते When required even one/ nothing is available
वेतनं लब्धं वा?
Got your salary?
क्षीरार्थं अद्य एव
दातव्यं अस्ति  For milk (we) have to give
today itself
एते सर्वदा कलहं कुर्वन्ति
These people always quarrel
किमर्थं एवं वदन्ति
Why do you say so?
अस्ति वा नास्ति वा
इति प्रथमं एव द्रष्टव्यम्    The first
thing to be seen is whether it exists or does not exist.
मार्गे सौचकं विचार्य
गच्छंतु  On the way inquire with the
tailor and then go
  24. पुत्राः (परस्परम्)  Sons (among themselves)
मम लेखनीं स्वीकृतवान्
वा? Did you take my pen?
पिता अस्ति, तूष्णीं
उपविशातु Father is there, sit down and keep quiet
मनसि पठतु किंचित्  Read something mentally
अक्क, गणितं किंचित्
पाठयति वा? Akka, Will you teach me maths a bit?
अस्माकं शिक्षकः एवं
एव पाठितवान् Our teacher has taught like this only
भवतः लेखनी कुत्र?
Where is your pen?
मम छत्रं भवान् किमर्थं
स्वीकृतवान्?  Why did you take my
umbrella?
तस्मै किमर्थं दत्तवान्  Why did you give him?
इदानीं अनुभवतु
Let (him) suffer
मास्तु, पितरं सूचयामि  No, I will inform father
भवदीयं सर्वं जानामि
अहम्  I know everything about you
पठनं नास्ति, किमपि
नास्ति, केवलं अटति No study, nothing, only wandering
भवती बहु पठति, जानामि
You read much, (I) know
अद्य भवतः स्नेहितः
मार्गे  मिलितः  Today I met with your friend on the way
अद्य भवत्याः सखी मिलितवती
Today (I) met your friend
किमपि उक्तवान् वा?
Did (he) say anything?
परीक्षा कदा इति स्मरति
वा?   You remember when the exams are, no?
रमेशः भवन्तं आह्वयति
Ramesh is calling you
पश्यतु, नासिका स्रवति
 See, nose is flowing
नासिकां सच्छीकृत्य
आगच्छतु  Blow (clean) your nose and come
वक्तव्यं आसीत्, अहं
कुर्याम्   Something had to be told, I
will do it
अंकन्या मास्तु, लेखन्या
लिखतु, don’t use pencil, write with pen
तिष्ठतु, युवकं परिवर्त्य
आगच्छामि wait, I shall change my shirt and come
एतत् युतकं बहु संपृक्तम्
This shirt is very tight
तद् युतकम् एवं नास्ति
That shirt is not so
  24. संकीर्ण वाक्यानि (Misc. Sentences)
उन्नत्या उभौ अपि समौ
– Both are of the same height (status)
अस्माकं गृहे सर्वे
अस्वस्थाः   All in our house are ill(indisposed)
मशको मशकः
Mosquitoes and mosquitoes
मक्कुणो मक्कुणः  bugs and bugs
मशकारिः कुत्र?  Where is the mosquito net?
अंतः कोऽपि नास्ति
वा  Is there no one inside?
दूषितः कालः  bad times
कर्मकराः एव दुर्लभाः
workmen are difficult to get
  25. अतिथिः (Guest)
पानीयं किं ददामि?  What shall I give for drink?
तर्हि पानकं आनयामि
In that case, I shall get you panakam 
भवान् काफी पिबति,
उत चायम्?  You drink coffee or tea?
किंचित् विश्रान्तिं
अनुभवतु Take a little rest
अद्यैव गन्तव्यं वा
? (You) have to go today itself?
भोजनं कृत्वा एव गच्छतु  Leave only after taking food
दिनद्वयं तिष्ठतु भोः
Stay for a couple of days, sir
रात्रौ निद्रा सम्यक्
आसीत् ? Had you sound sleep in the night?
रात्रौ निद्रा एव नास्ति
भोः There is no sleep at all in the night, sir
अत्रैव गतः, इदानीं
आगच्छति  (He) has gone somewhere here
only, (he) will come now
  26 शुभाशयाः
दीपावली-शुभाशयाः  Good wishes for Diwali
युगादी- शुभाशयाः   Good wishes for Yugadi
मकरसंक्रमणस्य शुभाशयाः
Good wishes for Makara Samkranti
नववर्षस्य शुभाशयाः  Good wishes for the New Year
नववर्षं नवचैतन्यं
ददातु  May the New Year give renewed
energy
भवतोः वैवाहिकजीवनं
शुभमयं भवतु May your marital life be auspicious
नवदंपत्योः वैवाहिकजीवनं
सुमधुरं भूयात् May the marital life of the newly-wed couple be very sweet
सफलतायै अभिनंदनम्  Congratulations on your success
भवदीयः समारंभः यशस्वी
भवतु  May your project become well-known
शतं जीव शरदो वर्धमानः
Live for a hundred years prospering.
शिवाः ते पन्थानः May
your roads ( travel) be auspicious