Chapter Five
The Demigods Appeal to the Lord for Protection
This chapter describes the fifth and sixth Manus, and it also describes the prayers of the demigods and the curse of Durvasa Muni.
The brother of Tamasa, the fourth Manu, who has previously been described, was the fifth Manu, Raivata. The sons of Raivata included Arjuna, Bali and Vindhya. During the reign of this Manu, Indra, the King of heaven, was known as Vibhu. Among the demigods were the Bhutarayas, and among the seven rsis were Hiranyaroma, Vedasira and Urdhvabahu. The rsi known as Subhra, by his wife, Vikuntha, gave birth to the Supreme Personality of Godhead, Vaikuntha. This Supreme Personality of Godhead manifested a Vaikuntha planet at the request of Ramadevi. His power and activities are mentioned in the Third Canto.
The sixth Manu was Caksusa, the son of Caksu Manu. Among the sons of the sixth Manu were Puru, Purusa and Sudyumna. During the reign of this Manu, Mantradruma was Indra, the King of the heavenly planets. Among the demigods were the Apyas, and among the seven rsis were Havisman and Viraka. The wife of Vairaja, whose name was Devasambhuti, gave birth to Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita, taking the shape of a tortoise and holding the mountain known as Mandara on His back, churned the ocean and produced nectar for the demigods.
Maharaja Pariksit was very eager to hear about the churning of the ocean, and therefore Sukadeva Gosvami began to explain to him how the demigods, having been cursed by Durvasa Muni, were defeated in battle by the asuras. When the demigods were deprived of their heavenly kingdom, they went to the assembly house of Lord Brahma and informed Lord Brahma of what had happened. Then Brahma, along with all the demigods, went to the shore of the ocean of milk and offered prayers to Ksirodakasayi Visnu.
TEXT 1
TEXT
sri-suka uvaca
rajann uditam etat te
hareh karmagha-nasanam
gajendra-moksanam punyam
raivatam tv antaram srnu
SYNONYMS
sri-sukah uvaca--Sri Sukadeva Gosvami said; rajan--O King; uditam--already described; etat--this; te--unto you; hareh--of the Lord; karma--activity; agha-nasanam--by hearing which one can be freed from all misfortune; gajendra-moksanam--deliverance of Gajendra, the King of the elephants; punyam--very pious to hear and describe; raivatam--about Raivata Manu; tu--but; antaram--in this millennium; srnu--kindly hear from me.
TRANSLATION
Sukadeva Gosvami continued: O King, I have described to you the pastime of Gajendra-moksana, which is most pious to hear. By hearing of such activities of the Lord, one can be freed from all sinful reactions. Now please listen as I describe Raivata Manu.
TEXT 2
TEXT
pancamo raivato nama
manus tamasa-sodarah
bali-vindhyadayas tasya
suta harjuna-purvakah
SYNONYMS
pancamah--the fifth; raivatah--Raivata; nama--by the name; manuh--Manu; tamasa-sodarah--the brother of Tamasa Manu; bali--Bali; vindhya--Vindhya; adayah--and so on; tasya--his; sutah--sons; ha--certainly; arjuna--Arjuna; purvakah--heading all the sons.
TRANSLATION
The brother of Tamasa Manu was the fifth Manu, named Raivata. His sons were headed by Arjuna, Bali and Vindhya.
TEXT 3
TEXT
vibhur indrah sura-gana
rajan bhutarayadayah
hiranyaroma vedasira
urdhvabahv-adayo dvijah
SYNONYMS
vibhuh--Vibhu; indrah--the King of heaven; sura-ganah--the demigods; rajan--O King; bhutaraya-adayah--headed by the Bhutarayas; hiranyaroma--Hiranyaroma; vedasira--Vedasira; urdhvabahu--Urdhvabahu; adayah--and others; dvijah--the brahmanas or rsis who occupied the seven planets.
TRANSLATION
O King, in the millennium of Raivata Manu the King of heaven was known as Vibhu, among the demigods were the Bhutarayas, and among the seven brahmanas who occupied the seven planets were Hiranyaroma, Vedasira and Urdhvabahu.
TEXT 4
TEXT
patni vikuntha subhrasya
vaikunthaih sura-sattamaih
tayoh sva-kalaya jajne
vaikuntho bhagavan svayam
SYNONYMS
patni--the wife; vikuntha--named Vikuntha; subhrasya--of Subhra; vaikunthaih--with the Vaikunthas; sura-sat-tamaih--demigods; tayoh--by Vikuntha and Subhra; sva-kalaya--with plenary expansions; jajne--appeared; vaikunthah--the Lord; bhagavan--the Supreme Personality of Godhead; svayam--personally.
TRANSLATION
From the combination of Subhra and his wife, Vikuntha, there appeared the Supreme Personality of Godhead, Vaikuntha, along with demigods who were His personal plenary expansions.
TEXT 5
TEXT
vaikunthah kalpito yena
loko loka-namaskrtah
ramaya prarthyamanena
devya tat-priya-kamyaya
SYNONYMS
vaikunthah--a Vaikuntha planet; kalpitah--was constructed; yena--by whom; lokah--planet; loka-namaskrtah--worshiped by all people; ramaya--by Rama, the goddess of fortune; prarthyamanena--being so requested; devya--by the goddess; tat--her; priya-kamyaya--just to please.
TRANSLATION
Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuntha, at her request, created another Vaikuntha planet, which is worshiped by everyone.
PURPORT
Srila Visvanatha Cakravarti Thakura remarks here that this Vaikuntha planet, like Srimad-Bhagavatam, appears and is said to be born or created, but both Srimad-Bhagavatam and Vaikuntha eternally exist beyond the material universes, which are enveloped by eight kinds of coverings. As described in the Second Canto, Lord Brahma saw Vaikuntha before the creation of the universe. Viraraghava Acarya mentions that this Vaikuntha is within the universe. It is situated above the mountain known as Lokaloka. This planet is worshiped by everyone.
TEXT 6
TEXT
tasyanubhavah kathito
gunas ca paramodayah
bhauman renun sa vimame
yo visnor varnayed gunan
SYNONYMS
tasya--of the Supreme Personality of Godhead appearing as Vaikuntha; anubhavah--great activities; kathitah--were explained; gunah--transcendental qualities; ca--also; parama-udayah--greatly glorious; bhauman--earthly; renun--particles; sah--someone; vimame--can count; yah--such a person; visnoh--of Lord Visnu; varnayet--can count; gunan--the transcendental qualities.
TRANSLATION
Although the great activities and transcendental qualities of the Supreme Personality of Godhead's various incarnations are wonderfully described, sometimes we are unable to understand them. Yet everything is possible for Lord Visnu. If one could count the atoms of the universe, then he could count the qualities of the Supreme Personality of Godhead. But no one can count the atoms of the universe, nor can anyone count the transcendental qualities of the Lord.
PURPORT
The Lord's glorious activities referred to in this connection took place after His personal bodyguards Jaya and Vijaya became Daityas, having been cursed by the great sages Sanaka, Sanatana, Sanat-kumara and Sanandana. Jaya, as Hiranyaksa, had to fight with Varahadeva, and that same Varahadeva is mentioned in regard to the Raivata millennium. The fighting, however, took place during the reign of the first Manu, Svayambhuva. Therefore according to some authorities there are two Varahas. According to others, however, Varaha appeared during the regime of Svayambhuva Manu and stayed in the water until that of Raivata Manu. Some may doubt that this could be possible, but the answer is that everything is possible. If one could count the atoms within the universe, one could count the qualities of Lord Visnu. But the atoms of the universe are impossible for anyone to count, and similarly no one can count the transcendental qualities of the Lord.
TEXT 7
TEXT
sasthas ca caksusah putras
caksuso nama vai manuh
puru-purusa-sudyumna-
pramukhas caksusatmajah
SYNONYMS
sasthah--the sixth; ca--and; caksusah--of Caksu; putrah--the son; caksusah--Caksusa; nama--named; vai--indeed; manuh--Manu; puru--Puru; purusa--Purusa; sudyumna--Sudyumna; pramukhah--headed by; caksusa-atma-jah--the sons of Caksusa.
TRANSLATION
The son of Caksu known as Caksusa was the sixth Manu. He had many sons, headed by Puru, Purusa and Sudyumna.
TEXT 8
TEXT
indro mantradrumas tatra
deva apyadayo ganah
munayas tatra vai rajan
havismad-virakadayah
SYNONYMS
indrah--the King of heaven; mantradrumah--known as Mantradruma; tatra--in that sixth manvantara; devah--the demigods; apya-adayah--the Apyas and others; ganah--that assembly; munayah--the seven sages; tatra--there; vai--indeed; rajan--O King; havismat--of the name Havisman; viraka-adayah--Viraka and others.
TRANSLATION
During the reign of Caksusa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Apyas, and among the great sages were Havisman and Viraka.
TEXT 9
TEXT
tatrapi devasambhutyam
vairajasyabhavat sutah
ajito nama bhagavan
amsena jagatah patih
SYNONYMS
tatra api--again in that sixth manvantara; devasambhutyam--by Devasambhuti; vairajasya--by her husband, Vairaja; abhavat--there was; sutah--a son; ajitah nama--by the name Ajita; bhagavan--the Supreme Personality of Godhead; amsena--partially; jagatah patih--the master of the universe.
TRANSLATION
In this sixth manvantara millennium, Lord Visnu, the master of the universe, appeared in His partial expansion. He was begotten by Vairaja in the womb of his wife, Devasambhuti, and His name was Ajita.
TEXT 10
TEXT
payodhim yena nirmathya
suranam sadhita sudha
bhramamano 'mbhasi dhrtah
kurma-rupena mandarah
SYNONYMS
payodhim--the ocean of milk; yena--by whom; nirmathya--by churning; suranam--of the demigods; sadhita--produced; sudha--nectar; bhramamanah--moving here and there; ambhasi--within the water; dhrtah--was staying; kurma-rupena--in the form of a tortoise; mandarah--the mountain known as Mandara.
TRANSLATION
By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara.
TEXTS 11-12
TEXT
sri-rajovaca
yatha bhagavata brahman
mathitah ksira-sagarah
yad-artham va yatas cadrim
dadharambucaratmana
yathamrtam suraih praptam
kim canyad abhavat tatah
etad bhagavatah karma
vadasva paramadbhutam
SYNONYMS
sri-raja uvaca--King Pariksit inquired; yatha--as; bhagavata--by the Supreme Personality of Godhead; brahman--O learned brahmana; mathitah--churned; ksira-sagarah--the ocean of milk; yat-artham--what was the purpose; va--either; yatah--wherefrom, for what reason; ca--and; adrim--the mountain (Mandara); dadhara--was staying; ambucara-atmana--in the form of a tortoise; yatha--as; amrtam--nectar; suraih--by the demigods; praptam--was achieved; kim--what; ca--and; anyat--other; abhavat--became; tatah--thereafter; etat--all these; bhagavatah--of the Supreme Personality of Godhead; karma--pastimes, activities; vadasva--kindly describe; parama-adbhutam--because they are so wonderful.
TRANSLATION
King Pariksit inquired: O great brahmana, Sukadeva Gosvami, why and how did Lord Visnu churn the ocean of milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? Mow did the demigods obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord.
TEXT 13
TEXT
tvaya sankathyamanena
mahimna satvatam pateh
natitrpyati me cittam
suciram tapa-tapitam
SYNONYMS
tvaya--by Your Holiness; sankathyamanena--being described; mahimna--by all the glories; satvatam pateh--of the Supreme Personality of Godhead, the master of the devotees; na--not; ati-trpyati--is sufficiently satisfied; me--my; cittam--heart; suciram--for such a long time; tapa--by miseries; tapitam--being distressed.
TRANSLATION
My heart, which is disturbed by the three miserable conditions of material life, is not yet sated with hearing you describe the glorious activities of the Lord, the Supreme Personality of Godhead, who is the master of the devotees.
TEXT 14
TEXT
sri-suta uvaca
samprsto bhagavan evam
dvaipayana-suto dvijah
abhinandya harer viryam
abhyacastum pracakrame
SYNONYMS
sri-sutah uvaca--Sri Suta Gosvami said; samprstah--being questioned; bhagavan--Sukadeva Gosvami; evam--thus; dvaipayana-sutah--the son of Vyasadeva; dvi-jah--O brahmanas assembled here; abhinandya--congratulating Maharaja Pariksit; hareh viryam--the glories of the Supreme Personality of Godhead; abhyacastum--to describe; pracakrame--endeavored.
TRANSLATION
Sri Suta Gosvami said: O learned brahmanas assembled here at Naimisaranya, when Sukadeva Gosvami, the son of Dvaipayana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead.
TEXTS 15-16
TEXT
sri-suka uvaca
yada yuddhe 'surair deva
badhyamanah sitayudhaih
gatasavo nipatita
nottistheran sma bhurisah
yada durvasah sapena
sendra lokas trayo nrpa
nihsrikas cabhavams tatra
nesur ijyadayah kriyah
SYNONYMS
sri-sukah uvaca--Sri Sukadeva Gosvami said; yada--when; yuddhe--in the fighting; asuraih--by the demons; devah--the demigods; badhyamanah--besieged; sita-ayudhaih--by serpent weapons; gata-asavah--almost dead; nipatitah--some of them having fallen; na--not; uttistheran--got up again; sma--so became; bhurisah--the majority of them; yada--when; durvasah--of Durvasa Muni; sapena--with the curse; sa-indrah--with Indra; lokah trayah--the three worlds; nrpa--O King; nihsrikah--without any material opulence; ca--also; abhavan--became; tatra--at that time; nesuh--could not be performed; ijya-adayah--sacrifices; kriyah--ritualistic ceremonies.
TRANSLATION
Sukadeva Gosvami said: When the asuras, with their serpent weapons, severely attacked the demigods in a fight, many of the demigods fell and lost their lives. Indeed, they could not be revived. At that time, O King, the demigods had been cursed by Durvasa Muni, the three worlds were poverty-stricken, and therefore ritualistic ceremonies could not be performed. The effects of this were very serious.
PURPORT
It is described that while Durvasa Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durvasa Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durvasa Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on one side by the fighting demons and on the other by the curse of Durvasa Muni, lost all the material opulences in the three worlds.
To be extremely opulent in materialistic advancement is sometimes very risky. The materially opulent person does not care about anyone, and thus he commits offenses to great personalities, such as devotees and great saints. This is the way of material opulence. As described by Sukadeva Gosvami, dhana-durmadandha: too much wealth makes one blind. This happens even to Indra in his heavenly kingdom, and what to speak of others in this material world? When one is materially opulent, he should learn to be sober and well-behaved toward Vaisnavas and saintly persons; otherwise he will fall down.
TEXTS 17-18
TEXT
nisamyaitat sura-gana
mahendra-varunadayah
nadhyagacchan svayam mantrair
mantrayanto viniscitam
tato brahma-sabham jagmur
meror murdhani sarvasah
sarvam vijnapayam cakruh
pranatah paramesthine
SYNONYMS
nisamya--hearing; etat--this incident; sura-ganah--all the demigods; maha-indra--King Indra; varuna-adayah--Varuna and other demigods; na--not; adhyagacchan--reached; svayam--personally; mantraih--by deliberation; mantrayantah--discussing; viniscitam--a real conclusion; tatah--thereupon; brahma-sabham--to the assembly of Lord Brahma; jagmuh--they went; meroh--of Sumeru Mountain; murdhani--on the top; sarvasah--all of them; sarvam--everything; vijnapayam cakruh--they informed; pranatah--offered obeisances; paramesthine--unto Lord Brahma.
TRANSLATION
Lord Indra, Varuna and the other demigods, seeing their lives in such a state, consulted among themselves, but they could not find any solution. Then all the demigods assembled and went together to the peak of Sumeru Mountain. There, in the assembly of Lord Brahma, they fell down to offer Lord Brahma their obeisances, and then they informed him of all the incidents that had taken place.
TEXTS 19-20
TEXT
sa vilokyendra-vayv-adin
nihsattvan vigata-prabhan
lokan amangala-prayan
asuran ayatha vibhuh
samahitena manasa
samsmaran purusam param
uvacotphulla-vadano
devan sa bhagavan parah
SYNONYMS
sah--Lord Brahma; vilokya--looking over; indra-vayu-adin--all the demigods, headed by Lord Indra and Vayu; nihsattvan--bereft of all spiritual potency; vigata-prabhan--bereft of all effulgence; lokan--all the three worlds; amangala-prayan--merged into misfortune; asuran--all the demons; ayathah--flourishing; vibhuh--Lord Brahma, the supreme within this material world; samahitena--by full adjustment; manasa--of the mind; samsmaran--remembering again and again; purusam--the Supreme Person; param--transcendental; uvaca--said; utphulla-vadanah--bright-faced; devan--unto the demigods; sah--he; bhagavan--the most powerful; parah--of the demigods.
TRANSLATION
Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahma, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows.
PURPORT
After hearing from the demigods the real situation, Lord Brahma was very much concerned because the demons were unnecessarily so powerful. When demons become powerful, the entire world is placed in an awkward position because demons are simply interested in their own sense gratification and not in the welfare of the world. Demigods or devotees, however, are concerned with the welfare of all living beings. Srila Rupa Gosvami, for example, left his ministership and went to Vrndavana for the benefit of the entire world (lokanam hita-karinau). This is the nature of a saintly person or demigod. Even impersonalists think of the welfare of all people. Thus Brahma was very much concerned at seeing the demons in power.
TEXT 21
TEXT
aham bhavo yuyam atho 'suradayo
manusya-tiryag-druma-gharma-jatayah
yasyavataramsa-kala-visarjita
vrajama sarve saranam tam avyayam
SYNONYMS
aham--I; bhavah--Lord Siva; yuyam--all of you demigods; atho--as well as; asura-adayah--demons and others; manusya--the human beings; tiryak--the animals; druma--the trees and plants; gharma-jatayah--as well as the insects and germs born of perspiration; yasya--of whom (the Supreme Personality of Godhead); avatara--of the purusa incarnation; amsa--of His part and parcel, the guna-avatara, Brahma; kala--of Brahma's sons; visarjitah--produced by the generation; vrajama--we shall go; sarve--all of us; saranam--unto the shelter; tam--unto the Supreme; avyayam--the inexhaustible.
TRANSLATION
Lord Brahma said: I, Lord Siva, all of you demigods, the demons, the living entities born of perspiration, the living beings born of eggs, the trees and plants sprouting from the earth, and the living entities born from embryos--all come from the Supreme Lord, from His incarnation of rajo-guna [Lord Brahma, the guna-avatara] and from the great sages [rsis] who are part of me. Let us therefore go to the Supreme Lord and take shelter of His lotus feet.
PURPORT
Some creatures are born from embryos, some from perspiration, and some from seeds. In this way, all living entities emanate from the guna-avatara of the Supreme Personality of Godhead. Ultimately, the Supreme Personality of Godhead is the shelter of all living entities.
TEXT 22
TEXT
na yasya vadhyo na ca raksaniyo
nopeksaniyadaraniya-paksah
tathapi sarga-sthiti-samyamartham
dhatte rajah-sattva-tamamsi kale
SYNONYMS
na--not; yasya--by whom (the Lord); vadhyah--anyone is to be killed; na--nor; ca--also; raksaniyah--anyone is to be protected; na--nor; upeksaniya--to be neglected; adaraniya--to be worshiped; paksah--part; tathapi--still; sarga--creation; sthiti--maintenance; samyama--and annihilation; artham--for the sake of; dhatte--He accepts; rajah--passion; sattva--goodness; tamamsi--and ignorance; kale--in due course of time.
TRANSLATION
For the Supreme Personality of Godhead there is no one to be killed, no one to be protected, no one to be neglected and no one to be worshiped. Nonetheless, for the sake of creation, maintenance and annihilation according to time, He accepts different forms as incarnations either in the mode of goodness, the mode of passion or the mode of ignorance.
PURPORT
This verse explains that the Supreme Personality of Godhead is equal to everyone. This is confirmed by the Lord Himself in Bhagavad-gita (9.29):
samo 'ham sarva-bhutesu
na me dvesyo 'sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." Although the Lord is impartial, He gives special attention to His devotees. Therefore the Lord says in Bhagavad-gita (4.8):
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." The Lord has nothing to do with anyone's protection or destruction, but for the creation, maintenance and annihilation of this material world He apparently has to act either in goodness, in passion or in darkness. Actually, however, He is unaffected by these modes of material nature. He is the Supreme Lord of everyone. As a king sometimes punishes or rewards someone to maintain law and order, the Supreme Personality of Godhead, although having nothing to do with the activities of this material world, sometimes appears as various incarnations according to the time, place and object.
TEXT 23
TEXT
ayam ca tasya sthiti-palana-ksanah
sattvam jusanasya bhavaya dehinam
tasmad vrajamah saranam jagad-gurum
svanam sa no dhasyati sam sura-priyah
SYNONYMS
ayam--this period; ca--also; tasya--of the Supreme Personality of Godhead; sthiti-palana-ksanah--the time for maintenance, or for establishing His rule; sattvam--the mode of goodness; jusanasya--accepting (now, without waiting); bhavaya--for the increased development or establishment; dehinam--of all living entities who accept material bodies; tasmat--therefore; vrajamah--let us take; saranam--shelter; jagat-gurum--at the lotus feet of the Supreme Personality of Godhead, who is the universal teacher; svanam--His own persons; sah--He (the Supreme Personality of Godhead); nah--unto us; dhasyati--will give; sam--the good fortune we need; sura-priyah--because He is naturally very dear to the devotees.
TRANSLATION
Now is the time to invoke the mode of goodness of the living entities who have accepted material bodies. The mode of goodness is meant to establish the Supreme Lord's rule, which will maintain the existence of the creation. Therefore, this is the opportune moment to take shelter of the Supreme Personality of Godhead. Because He is naturally very kind and dear to the demigods, He will certainly bestow good fortune upon us.
PURPORT
The material world is conducted by the three modes of nature, namely sattva-guna, rajo-guna and tamo-guna. By rajo-guna everything material is created, by sattva-guna everything material is maintained properly, and by tamo-guna, when the creation is improperly situated, everything is destroyed.
From this verse we can understand the situation of Kali-yuga, through which we are now passing. Just before the beginning of Kali-yuga--or, in other words, at the end of Dvapara-yuga--Lord Sri Krsna appeared and left His instructions in the form of Bhagavad-gita, in which He asked all living entities to surrender unto Him. Since the beginning of Kali-yuga, however, people have practically been unable to surrender to the lotus feet of Krsna, and therefore, after some five thousand years, Krsna came again as Sri Caitanya Mahaprabhu just to teach the entire world how to surrender unto Him, unto Sri Krsna, and thus be purified.
Surrendering unto the lotus feet of Krsna means achieving complete purification. Krsna says in Bhagavad-gita (18.66):
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Thus as soon as one surrenders unto the lotus feet of Krsna, one certainly becomes free from all contamination.
Kali-yuga is full of contamination. This is described in the Srimad-Bhagavatam (12.3.51):
kaler dosa-nidhe rajann
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet
This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of faults (dosa-nidhi). But there is one chance, one opportunity. Kirtanad eva krsnasya mukta-sangah param vrajet: simply by chanting the Hare Krsna mantra, one can be freed from the contamination of Kali-yuga and, in his original spiritual body, can return home, back to Godhead. This is the opportunity of Kali-yuga.
When Krsna appeared, He gave His orders, and when Krsna Himself appeared as a devotee, as Sri Caitanya Mahaprabhu, He showed us the path by which to cross the ocean of Kali-yuga. That is the path of the Hare Krsna movement. When Sri Caitanya Mahaprabhu appeared, He ushered in the era for the sankirtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the sankirtana movement and chanting the Hare Krsna maha-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kuruksetra, at which Bhagavad-gita was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come. Of these 427,000 years, the 10,000 years of the sankirtana movement inaugurated by Sri Caitanya Mahaprabhu 500 years ago provide the opportunity for the fallen souls of Kali-yuga to take to the Krsna consciousness movement, chant the Hare Krsna maha-mantra and thus be delivered from the clutches of material existence and return home, back to Godhead.
Chanting of the Hare Krsna maha-mantra is potent always, but it is especially potent in this age of Kali. Therefore Sukadeva Gosvami, while instructing Maharaja Pariksit, stressed this chanting of the Hare Krsna mantra.
kaler dosa-nidhe rajann
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet
"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Krsna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhag. 12.3.51) Those who have accepted the task of spreading the Hare Krsna maha-mantra in full Krsna consciousness should take this opportunity to deliver people very easily from the clutches of material existence. Our duty, therefore, is to follow the instructions of Sri Caitanya Mahaprabhu and preach the Krsna consciousness movement all over the world very sincerely. This is the best welfare activity for the peace and prosperity of human society.
Sri Caitanya Mahaprabhu's movement consists of spreading krsna-sankirtana. Param vijayate sri-krsna-sankirtanam: "All glories to the Sri Krsna sankirtana!" Why is it so glorious? This has also been explained by Sri Caitanya Mahaprabhu. Ceto-darpana-marjanam: by the chanting of the Hare Krsna maha-mantra, one's heart is cleansed. The whole difficulty is that in this age of Kali there is no sattva-guna and no clearance of the heart, and therefore people are making the mistake of identifying with their bodies. Even the big philosophers and scientists with whom we deal are practically all under the impression that they are their bodies. The other day we were discussing a prominent philosopher, Thomas Huxley, who was proud of being an Englishman. This means that he was in the bodily conception of life. Everywhere we find this same misunderstanding. As soon as one is in the bodily conception of life, one is nothing but an animal like a cat or a dog (sa eva go-kharah). Thus the most dangerous of the dirty things within our hearts is this misidentification of the body as the self. Under the influence of this misunderstanding, one thinks, "I am this body. I am an Englishman. I am an Indian. I am an American. I am Hindu. I am Muslim." This misconception is the strongest impediment, and it must be removed. That is the instruction of Bhagavad-gita and of Sri Caitanya Mahaprabhu. Indeed, Bhagavad-gita begins with this instruction:
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Although the soul is within the body, nevertheless, because of misunderstanding and animal propensities one accepts the body as the self. Caitanya Mahaprabhu therefore says, ceto-darpana-marjanam. To cleanse the core of the heart, which is full of misunderstanding, is possible only through sri-krsna-sankirtana. The leaders of the Krsna consciousness movement should very seriously take this opportunity to be kind to the fallen souls by delivering them from the misunderstanding of materialistic life.
One cannot be happy in any way within this material world. As stated in Bhagavad-gita (8.16):
abrahma-bhuvanal lokah
punar avartino 'rjuna
"From the highest planet in this material world down to the lowest, all are places of misery wherein repeated birth and death take place." Therefore, not to speak of going to the moon, even if one is promoted to the highest planetary system, Brahmaloka, there cannot be any happiness in this material world. If one actually wants happiness, one must go to the spiritual world. The material world is characterized by a struggle for existence, and survival of the fittest is a well-known principle, but the poor souls of this material world do not know what is survival and who is fit. Survival does not mean that one should die; survival means that one should not die, but should enjoy an everlastingly blissful life of knowledge. This is survival. The Krsna consciousness movement is meant to make every person fit for survival. Indeed, it is meant to stop the struggle for existence. The Srimad-Bhagavatam and Bhagavad-gita give definite directions on how to stop the struggle for existence and how to survive in eternal life. The sankirtana movement, therefore, is a great opportunity. Simply by hearing Bhagavad-gita and chanting the Hare Krsna maha-mantra, one becomes completely purified. Thus the struggle for existence ceases, and one goes back home, back to Godhead.
TEXT 24
TEXT
sri-suka uvaca
ity abhasya suran vedhah
saha devair arindama
ajitasya padam saksaj
jagama tamasah param
SYNONYMS
sri-sukah uvaca--Sri Sukadeva Gosvami said; iti--thus; abhasya--talking; suran--unto the demigods; vedhah--Lord Brahma, who is the head of this universe and who gives everyone good sense in Vedic knowledge; saha--with; devaih--the demigods; arim-dama--O Maharaja Pariksit, subduer of all kinds of enemies (such as the senses); ajitasya--of the Supreme Personality of Godhead; padam--to the place; saksat--directly; jagama--went; tamasah--the world of darkness; param--transcendental to, beyond.
TRANSLATION
O Maharaja Pariksit, 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 this material world. The Lord's abode is on an island called Svetadvipa, which is situated in the ocean of milk.
PURPORT
Maharaja Pariksit is addressed here as arindama, "subduer of all enemies." Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed. Maharaja Pariksit is specifically addressed as arindama because in his political life he was able to subdue all kinds of enemies, and even though he was a young king, as soon as he heard that he was going to die within seven days, he immediately left his kingdom. He did not follow the dictates of enemies within his body, such as lust, greed and anger. He was not at all angry with the muni's son who had cursed him. Rather, he accepted the curse and prepared for his death in the association of Sukadeva Gosvami. Death is inevitable; no one can surpass the force of death. Therefore Maharaja Pariksit, while fully alive, wanted to hear Srimad-Bhagavatam. He is consequently addressed here as arindama.
Another word, sura-priya, is also significant. Although Krsna, the Supreme Personality of Godhead, is equal toward everyone, He is especially inclined toward His devotees (ye bhajanti tu mam bhaktya mayi te tesu capy aham). The devotees are all demigods. There are two kinds of men within this world. One is called the deva, and the other is called the asura. The Padma Purana states:
dvau bhuta-sargau loke 'smin
daiva asura eva ca
visnu-bhaktah smrto daiva
asuras tad-viparyayah
Anyone who is a devotee of Lord Krsna is called a deva, and others, even though they may be devotees of demigods, are called asuras. Ravana, for example, was a great devotee of Lord Siva, but he is described as an asura. Similarly, Hiranyakasipu is described as a great devotee of Lord Brahma, yet he was also an asura. Therefore, only the devotee of Lord Visnu is called sura, not asura. Lord Krsna is very much pleased with His devotees, even if they are not on the topmost stage of devotional service. Even on the lower stages of devotional service one is transcendental, and if one continues with devotional life, he continues to be a deva or sura. If one continues in this way, Krsna will always be pleased with him and will give him all instructions so that he may very easily return home, back to Godhead.
Concerning ajitasya padam, the abode of the Supreme Personality of Godhead in the milk ocean of this material world, Srila Visvanatha Cakravarti Thakura says: padam ksirodadhi-stha-svetadvipam tamasah prakrteh param. The island known as Svetadvipa, which is in the ocean of milk, is transcendental. It has nothing to do with this material world. A city government may have a rest house where the governor and important government officers stay. Such a rest house is not an ordinary house. Similarly, although Svetadvipa, which is in the ocean of milk, is in this material world, it is param padam, transcendental.
TEXT 25
TEXT
tatradrsta-svarupaya
sruta-purvaya vai prabhuh
stutim abruta daivibhir
girbhis tv avahitendriyah
SYNONYMS
tatra--there (at the Lord's abode known as Svetadvipa); adrsta-svarupaya--unto the Supreme Personality of Godhead, who was not seen even by Lord Brahma; sruta-purvaya--but who was heard about from the Vedas; vai--indeed; prabhuh--Lord Brahma; stutim--prayers derived from Vedic literature; abruta--performed; daivibhih--by prayers mentioned in the Vedic literature or offered by persons strictly following Vedic principles; girbhih--by such sound vibrations or songs; tu--then; avahita-indriyah--fixed in mind, without deviation.
TRANSLATION
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.
PURPORT
It is said that when Brahma and the other demigods go to see the Supreme Personality of Godhead in Svetadvipa, they cannot directly see Him, but their prayers are heard by the Lord, and the needful action is taken. This we have seen in many instances. The word sruta-purvaya is significant. We get experience by directly seeing or by hearing. If it is not possible to see someone directly, we can hear about him from authentic sources. Sometimes people ask whether we can show them God. This is ludicrous. It is not necessary for one to see God before he can accept God. Our sensory perception is always incomplete. Therefore, even if we see God, we may not be able to understand Him. When Krsna was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajananti mam mudha manusim tanum asritam. Even though the rascals and fools saw Krsna personally, they could not understand that He is the Supreme Personality of Godhead. Even upon seeing God personally, one who is unfortunate cannot understand Him. Therefore we have to hear about God, Krsna, from the authentic Vedic literature and from persons who understand the Vedic version properly. Even though Brahma had not seen the Supreme Personality of Godhead before, he was confident that the Lord was there in Svetadvipa. Thus he took the opportunity to go there and offer prayers to the Lord.
These prayers were not ordinary concocted prayers. Prayers must be approved by Vedic literature, as indicated in this verse by the words daivibhir girbhih. In our Krsna consciousness movement we do not allow any song that has not been approved or sung by bona fide devotees. We cannot allow cinema songs to be sung in the temple. We generally sing two songs. One is sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. This is bona fide. It is always mentioned in the Caitanya-caritamrta, and it is accepted by the acaryas. The other, of course, is the maha-mantra--Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. We may also sing the songs of Narottama dasa Thakura, Bhaktivinoda Thakura and Locana dasa Thakura, but these two songs--"sri-krsna-caitanya" and the Hare Krsna maha-mantra--are sufficient to please the Supreme Personality of Godhead, although we cannot see Him. Seeing the Lord is not as important as appreciating Him from the authentic literature or the authentic statements of authorized persons.
TEXT 26
TEXT
sri-brahmovaca
avikriyam satyam anantam adyam
guha-sayam niskalam apratarkyam
mano-'grayanam vacasaniruktam
namamahe deva-varam varenyam
SYNONYMS
sri-brahma uvaca--Lord Brahma said; avikriyam--unto the Personality of Godhead, who never changes (as opposed to material existence); satyam--the eternal supreme truth; anantam--unlimited; adyam--the original cause of all causes; guha-sayam--present in everyone's heart; niskalam--without any decrease in potency; apratarkyam--inconceivable, not within the jurisdiction of material arguments; manah-agrayanam--more quick than the mind, inconceivable to mental speculation; vacasa--by jugglery of words; aniruktam--indescribable; namamahe--all of us demigods offer our respectful obeisances; deva-varam--unto the Supreme Lord, who is not equalled or surpassed by anyone; varenyam--the supreme worshipable, who is worshiped by the Gayatri mantra.
TRANSLATION
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 cannot 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.
PURPORT
The Supreme Personality of Godhead is not anything of material creation. Everything material must change from one form to another--for example, from earth to earthen pot and from earthen pot to earth again. All our creations are temporary, impermanent. The Supreme Personality of Godhead, however, is eternal, and similarly the living entities, who are parts of Him, are also eternal (mamaivamso jiva-loke jiva-bhutah sanatanah). The Supreme Personality of Godhead is sanatana, eternal, and the individual living entities are also eternal. The difference is that Krsna, or God, is the supreme eternal, whereas the individual souls are minute, fragmental eternals. As stated in Bhagavad-gita (13.3), ksetrajnam capi mam viddhi sarva-ksetresu bharata. Although the Lord is a living being and the individual souls are living beings, the Supreme Lord, unlike the individual souls, is vibhu, all-pervading, and ananta, unlimited. The Lord is the cause of everything. The living entities are innumerable, but the Lord is one. No one is greater than Him, and no one is equal to Him. Thus the Lord is the supreme worshipable object, as understood from the Vedic mantras (na tat-samas cabhyadhikas ca drsyate). The Lord is supreme because no one can evaluate Him by mental speculation or jugglery of words. The Lord can travel more quickly than the mind. In the sruti-mantras of Isopanisad it is said:
anejad ekam manaso javiyo
nainad deva apnuvan purvam arsat
tad dhavato 'nyan atyeti tisthat
tasminn apo matarisva dadhati
"Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence." (Isopanisad 4) Thus the Supreme is never to be equaled by the subordinate living entities.
Because the Lord is situated in everyone's heart and the individual living entity is not, never should the individual living entity be equated with the Supreme Lord. In Bhagavad-gita (15.15) the Lord says, sarvasya caham hrdi sannivistah: "I am situated in everyone's heart." This does not mean, however, that everyone is equal to the Lord. In the sruti-mantras it is also said, hrdi hy ayam atma pratisthitah. In the beginning of Srimad-Bhagavatam it is said, satyam param dhimahi. The Vedic mantras say, satyam jnanam anantam and niskalam niskriyam santam niravadyam. God is supreme. Although naturally He does not do anything, He is doing everything. As the Lord says in Bhagavad-gita:
maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)
mayadhyaksena prakrtih
suyate sacaracaram
hetunanena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kunti, is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10) Thus although the Lord is silent in His abode, He is doing everything through His different energies (parasya saktir vividhaiva sruyate).
All the Vedic mantras, or sruti-mantras, are included in this verse spoken by Lord Brahma, for Brahma and his followers, the Brahma-sampradaya, understand the Supreme Personality of Godhead through the parampara system. We have to gain understanding through the words of our predecessors. There are twelve mahajanas, or authorities, of whom Brahma is one.
svayambhur naradah sambhuh
kumarah kapilo manuh
prahlado janako bhismo
balir vaiyasakir vayam
(Bhag. 6.3.20)
We belong to the disciplic succession of Brahma, and therefore we are known as the Brahma-sampradaya. As the demigods follow Lord Brahma to understand the Supreme Personality of Godhead, we also have to follow the authorities of the parampara system to understand the Lord.
TEXT 27
TEXT
vipascitam prana-mano-dhiyatmanam
arthendriyabhasam anidram avranam
chayatapau yatra na grdhra-paksau
tam aksaram kham tri-yugam vrajamahe
SYNONYMS
vipascitam--unto the omniscient; prana--how the living force is working; manah--how the mind is working; dhiya--how the intelligence is working; atmanam--of all living entities; artha--the objects of the senses; indriya--the senses; abhasam--knowledge; anidram--always awake and free from ignorance; avranam--without a material body subject to pains and pleasures; chaya-atapau--the shelter for all who are suffering from ignorance; yatra--wherein; na--not; grdhra-paksau--partiality toward any living being; tam--unto Him; aksaram--infallible; kham--all-pervading like the sky; tri-yugam--appearing with six opulences in three yugas (Satya, Treta and Dvapara); vrajamahe--I take shelter.
TRANSLATION
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 Dvapara].
PURPORT
In the beginning of Srimad-Bhagavatam the Supreme Personality of Godhead is described in this way: janmady asya yato'nvayad itaratas carthesv abhijnah. The Lord is the origin of all emanations, and He directly and indirectly knows everything about all the activities within His creation. Therefore the Lord is addressed here as vipascitam, one who is full of all knowledge or who knows everything. The Lord is the Supreme Soul, and He knows everything about the living entities and their senses.
The word anidram, meaning "always awake and free from ignorance," is very important in this verse. As stated in Bhagavad-gita (15.15), mattah smrtir jnanam apohanam ca: it is the Lord who gives intelligence to everyone and who causes everyone to forget. There are millions and millions of living entities, and the Lord gives them directions. Therefore He has no time to sleep, and He is never in ignorance of our activities. The Lord is the witness of everything; He sees what we are doing at every moment. The Lord is not covered by a body resulting from karma. Our bodies are formed as a result of our past deeds (karmana daiva-netrena), but the Supreme Personality of Godhead does not have a material body, and therefore He has no avidya, ignorance. He does not sleep, but is always alert and awake.
The Supreme Lord is described as tri-yuga because although He appeared variously in Satya-yuga, Treta-yuga and Dvapara-yuga, when He appeared in Kali-yuga He never declared Himself the Supreme Personality of Godhead.
krsna-varnam tvisakrsnam
sangopangastra-parsadam
The Lord appears in Kali-yuga as a devotee. Thus although He is Krsna, He chants the Hare Krsna mantra like a devotee. Still, Srimad-Bhagavatam (11.5.32) recommends:
yajnaih sankirtana-prayair
yajanti hi sumedhasah
Sri Caitanya Mahaprabhu, whose complexion is not black like that of Krsna but is golden (tvisakrsnam), is the Supreme Personality of Godhead. He is accompanied by associates like Nityananda, Advaita, Gadadhara and Srivasa. Those who are sufficiently intelligent worship this Supreme Personality of Godhead by performing sankirtana-yajna. In this incarnation, the Supreme Lord declares Himself not to be the Supreme Lord, and therefore He is known as Tri-yuga.
TEXT 28
TEXT
ajasya cakram tv ajayeryamanam
manomayam pancadasaram asu
tri-nabhi vidyuc-calam asta-nemi
yad-aksam ahus tam rtam prapadye
SYNONYMS
ajasya--of the living being; cakram--the wheel (the cycle of birth and death in this material world); tu--but; ajaya--by the external energy of the Supreme Lord; iryamanam--going around with great force; manah-mayam--which is nothing but a mental creation depending chiefly on the mind; pancadasa--fifteen; aram--possessing spokes; asu--very quick; tri-nabhi--having three naves (the three modes of material nature); vidyut--like electricity; calam--moving; asta-nemi--made of eight fellies (the eight external energies of the Lord--bhumir apo 'nalo vayuh, etc.); yat--who; aksam--the hub; ahuh--they say; tam--unto Him; rtam--the fact; prapadye--let us offer our respectful obeisances.
TRANSLATION
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.
PURPORT
The cycle of repeated birth and death is figuratively described herein. As stated in Bhagavad-gita (7.5):
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
The entire world is going on because the living entity, who is part and parcel of the Supreme Lord, is utilizing the material energy. Under the clutches of the material energy, the jivatma is revolving on the wheel of birth and death under the direction of the Supreme Personality of Godhead. The central point is the Supersoul. As explained in Bhagavad-gita (18.61):
isvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The material body of the living entity is a result of the conditioned soul's activities, and because the supporter is the Supersoul, the Supersoul is the true reality. Every one of us, therefore, should offer respectful obeisances to this central reality. One should not be misguided by the activities of this material world and forget the central point, the Absolute Truth. That is the instruction given here by Lord Brahma.
TEXT 29
TEXT
ya eka-varnam tamasah param tad
alokam avyaktam ananta-param
asam cakaropasuparnam enam
upasate yoga-rathena dhirah
SYNONYMS
yah--the Supreme Personality of Godhead who; eka-varnam--absolute, situated in pure goodness; tamasah--to the darkness of the material world; param--transcendental; tat--that; alokam--who cannot be seen; avyaktam--not manifested; ananta-param--unlimited, beyond the measurement of material time and space; asam cakara--situated; upa-suparnam--on the back of Garuda; enam--Him; upasate--worship; yoga-rathena--by the vehicle of mystic yoga; dhirah--persons who are sober, undisturbed by material agitation.
TRANSLATION
The Supreme Personality of Godhead is situated in pure goodness [suddha-sattva], 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. Nonetheless, 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. Let us all offer our respectful obeisances unto Him.
PURPORT
Sattvam visuddham vasudeva-sabditam (Bhag. 4.3.23). In this material world, the three modes of material nature--goodness, passion and ignorance--prevail. Among these three, goodness is the platform of knowledge, and passion brings about a mixture of knowledge and ignorance, but the mode of ignorance is full of darkness. Therefore the Supreme Personality of Godhead is beyond darkness and passion. He is on the platform where goodness or knowledge is not disturbed by passion and ignorance. This is called the vasudeva platform. It is on this platform of vasudeva that Vasudeva, or Krsna, can appear. Thus Krsna appeared on this planet as the son of Vasudeva. Because the Lord is situated beyond the three modes of material nature, He is unseen by those who are dominated by these three modes. One must therefore become dhira, or undisturbed by the modes of material nature. The process of yoga may be practiced by one who is free from the agitation of these modes. Therefore yoga is defined in this way: yoga indriya-samyamah. As previously explained, we are disturbed by the indriyas, or senses. Moreover, we are agitated by the three modes of material nature, which are imposed upon us by the external energy. In conditional life, the living entity moves turbulently in the whirlpool of birth and death, but when one is situated on the transcendental platform of visuddha-sattva, pure goodness, he can see the Supreme Personality of Godhead, who sits on the back of Garuda. Lord Brahma offers his respectful obeisances unto that Supreme Lord.
TEXT 30
TEXT
na yasya kascatititarti mayam
yaya jano muhyati veda nartham
tam nirjitatmatma-gunam paresam
namama bhutesu samam carantam
SYNONYMS
na--not; yasya--of whom (the Supreme Personality of Godhead); kasca--anyone; atititarti--is able to overcome; mayam--the illusory energy; yaya--by whom (by the illusory energy); janah--people in general; muhyati--become bewildered; veda--understand; na--not; artham--the aim of life; tam--unto Him (the Supreme Personality of Godhead); nirjita--completely controlling; atma--the living entities; atma-gunam--and His external energy; para-isam--the Lord, who is transcendentally situated; namama--we offer our respectful obeisances; bhutesu--unto all living beings; samam--equally situated, or equipoised; carantam--controlling or ruling them.
TRANSLATION
No one can overcome the Supreme Personality of Godhead's illusory energy [maya], which is so strong that it bewilders everyone, 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.
PURPORT
The prowess of the Supreme Personality of Godhead, Visnu, certainly controls all living entities, so much so that the living entities have forgotten the aim of life. Na te viduh svartha-gatim hi visnum: t