TEXT 22
BaUmaeBaRr"Avatar"NAAya yaäu"SvajanmaA
jaAta: k(ir"Syaita s$aurE"r"ipa äu"Sk(r"AiNA
vaAdE"ivaRmaAeh"yaita yaÁak{(taAe'tad"h"ARna,
zAU#‰"Ana, k(laAE iºaitaBaujaAe nyah"inaSyad"ntae
bhümer bharävataraëäya yaduñv ajanmä
jätaù kariñyati surair api duñkaräëi
vädair vimohayati yajïa-kåto 'tad-arhän
çüdrän kalau kñiti-bhujo nyahaniñyad ante
SYNONYMS
bhümeù—of the earth; bhara—the burden; avataraëäya—to diminish;
yaduñu—in the Yadu dynasty; ajanmä—the unborn Lord; jätaù—taking birth;
kariñyati—He will perform; suraiù—by the demigods; api—even;
duñkaräëi—difficult deeds; vädaiù—by speculative arguments; vimohayati—He
411
will bewilder; yajïa-kåtaù—the performers of Vedic sacrifices;
atat-arhän—who are unfit to be so engaged; çüdrän—the low-class men;
kalau—in the degraded age of Kali; kñiti-bhujaù—rulers; nyahaniñyat—He will
kill; ante—at the end.
TRANSLATION
To diminish the burden of the earth, the unborn Lord will take birth in the
Yadu dynasty and perform feats impossible even for the demigods. Propounding
speculative philosophy, the Lord, as Buddha, will bewilder the unworthy
performers of Vedic sacrifices. And as Kalki the Lord will kill all the low-class
men posing as rulers at the end of the age of Kali.
PURPORT
It is understood that in this verse the description of the Lord's appearance
in the Yadu dynasty refers to the appearance of both Kåñëa and Balaräma, who
together removed the demoniac rulers who were burdening the earth. Çréla
Jéva Gosvämé has pointed out that the description of the incarnations to deal
with çüdrän, or low-class men, refers to both Buddha and Kalki. Those who
misuse Vedic sacrifice to engage in gross sense gratification, such as the sinful
killing of animals, are certainly in the category of çüdra, as are the so-called
political leaders of Kali-yuga who perform many atrocities in the name of state
management.
Friday, November 19, 2010
THE AVATARS?
The Personality of Godhead Lord Viñëu has appeared in various partial
incarnations for the benefit of the entire world and has given instructions in
spiritual knowledge in the forms of Haàsa, Dattätreya, Sanaka and the other
Kumära brothers, and Åñabhadeva. In the form of Hayagréva He killed the
demon Madhu and saved all the Vedas. In the avatära of Matsya, the fish, He
protected both the earth and Satyavrata Manu. In the incarnation of Varäha,
the boar, He delivered the earth and destroyed Hiraëyäkña; in that of Kürma,
the tortoise, He carried Mandara Mountain upon His back; and in the form of
Çré Hari He gave liberation to the king of the elephants. The Lord delivered
the Välakhilyas, who had been trapped in the water in a cow's hoofprint, He
delivered Indra from the reaction for murdering a brähmaëa, and He delivered
the wives of the demigods from imprisonment in the palaces of the demoniac
asuras. In the avatära of Nåsiàha, He killed Hiraëyakaçipu. In the reign of
each Manu He kills the demons, fulfills the needs of the demigods and protects
all the planetary systems. In the form of Vämana, the dwarf brähmaëa boy, He
cheated Bali Mahäräja; in the form of Paraçuräma He rid the earth of kñatriyas
twenty-one times; and in the form of Çré Räma He brought the ocean under
His submission and killed Rävaëa. Descending into the Yadu dynasty, He
removed the burden of the earth. In the form of Buddha, by His argumentative
preaching in defiance of the Vedas He bewildered the demons who were
unqualified to perform sacrifices, and at the end of Kali-yuga He will destroy
the çüdra kings in His form of Kalki. In this way the innumerable appearances
and activities of the Supreme Personality of Godhead Lord Hari are described.
incarnations for the benefit of the entire world and has given instructions in
spiritual knowledge in the forms of Haàsa, Dattätreya, Sanaka and the other
Kumära brothers, and Åñabhadeva. In the form of Hayagréva He killed the
demon Madhu and saved all the Vedas. In the avatära of Matsya, the fish, He
protected both the earth and Satyavrata Manu. In the incarnation of Varäha,
the boar, He delivered the earth and destroyed Hiraëyäkña; in that of Kürma,
the tortoise, He carried Mandara Mountain upon His back; and in the form of
Çré Hari He gave liberation to the king of the elephants. The Lord delivered
the Välakhilyas, who had been trapped in the water in a cow's hoofprint, He
delivered Indra from the reaction for murdering a brähmaëa, and He delivered
the wives of the demigods from imprisonment in the palaces of the demoniac
asuras. In the avatära of Nåsiàha, He killed Hiraëyakaçipu. In the reign of
each Manu He kills the demons, fulfills the needs of the demigods and protects
all the planetary systems. In the form of Vämana, the dwarf brähmaëa boy, He
cheated Bali Mahäräja; in the form of Paraçuräma He rid the earth of kñatriyas
twenty-one times; and in the form of Çré Räma He brought the ocean under
His submission and killed Rävaëa. Descending into the Yadu dynasty, He
removed the burden of the earth. In the form of Buddha, by His argumentative
preaching in defiance of the Vedas He bewildered the demons who were
unqualified to perform sacrifices, and at the end of Kali-yuga He will destroy
the çüdra kings in His form of Kalki. In this way the innumerable appearances
and activities of the Supreme Personality of Godhead Lord Hari are described.
Thursday, November 18, 2010
SALUTATIONS TO BUDDHA!
SB 10.40.22 - Obeisances to Your form as the faultless Lord Buddha, who
will bewilder the Daityas and Dänavas, and to Lord Kalki, the annihilator of the
meat-eaters posing as kings.
will bewilder the Daityas and Dänavas, and to Lord Kalki, the annihilator of the
meat-eaters posing as kings.
SALUTATIONS TO BUDDHA!
TEXT 22
namaAe bauÜ"Aya zAuÜ"Aya
dE"tyad"AnavamaAeih"nae
mlaecC$‘aAyaºa‡ah"n‡ae
namastae k(ilk(è&ipaNAe
namo buddhäya çuddhäya
daitya-dänava-mohine
mleccha-präya-kñatra-hantre
namas te kalki-rüpiëe
SYNONYMS
namaù—obeisances; buddhäya—to Lord Buddha; çuddhäya—the pure;
daitya-dänava—of the demoniac descendants of Diti and Dänu; mohine—to
the bewilderer; mleccha—of the outcaste meat-eaters; präya—resembling;
kñatra—kings; hantre—to the killer; namaù—obeisances; te—to You;
1147
kalki-rüpiëe—in the form of Kalki.
TRANSLATION
Obeisances to Your form as the faultless Lord Buddha, who will bewilder the
Daityas and Dänavas, and to Lord Kalki, the annihilator of the meat-eaters
posing as kings.
namaAe bauÜ"Aya zAuÜ"Aya
dE"tyad"AnavamaAeih"nae
mlaecC$‘aAyaºa‡ah"n‡ae
namastae k(ilk(è&ipaNAe
namo buddhäya çuddhäya
daitya-dänava-mohine
mleccha-präya-kñatra-hantre
namas te kalki-rüpiëe
SYNONYMS
namaù—obeisances; buddhäya—to Lord Buddha; çuddhäya—the pure;
daitya-dänava—of the demoniac descendants of Diti and Dänu; mohine—to
the bewilderer; mleccha—of the outcaste meat-eaters; präya—resembling;
kñatra—kings; hantre—to the killer; namaù—obeisances; te—to You;
1147
kalki-rüpiëe—in the form of Kalki.
TRANSLATION
Obeisances to Your form as the faultless Lord Buddha, who will bewilder the
Daityas and Dänavas, and to Lord Kalki, the annihilator of the meat-eaters
posing as kings.
BUDDHA - CHEAT
TEXT 11
çré-çuka uväca
iti te kñvelitais tasyä
äçvasta-manaso 'suräù
jahasur bhäva-gambhéraà
daduç cämåta-bhäjanam
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; te—those demons;
kñvelitaiù—by speaking as if jokingly; tasyäù—of Mohiné-mürti;
äçvasta—grateful, with faith; manasaù—their minds; asuräù—all the demons;
jahasuù—laughed; bhäva-gambhéram—although Mohiné-mürti was full of
gravity; daduù—delivered; ca—also; amåta-bhäjanam—the container of
nectar.
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
397
TRANSLATION
Çré Çukadeva Gosvämé continued: After the demons heard the words of
Mohiné-mürti, who had spoken as if jokingly, they were all very confident.
They laughed with gravity, and ultimately they delivered the container of
nectar into Her hands.
PURPORT
The Personality of Godhead in His form of Mohiné was certainly not joking
but talking seriously, with gravity. The demons, however, being captivated by
Mohiné-mürti's bodily features, took Her words as a joke and confidently
delivered the container of nectar into Her hands. Thus Mohiné-mürti
resembles Lord Buddha, who appeared sammohäya sura-dviñäm [SB 1.3.24]—to
cheat the asuras. The word sura-dviñäm refers to those who are envious of the
demigods or devotees. Sometimes an incarnation of the Supreme Personality
of Godhead cheats the atheists. Thus we see here that although Mohiné-mürti
was speaking factually to the asuras, the asuras took Her words to be facetious.
Indeed, they were so confident of Mohiné-mürti's honesty that they
immediately delivered the container of nectar into Her hands, as if they would
allow Her to do with the nectar whatever She liked, whether She distributed
it, threw it away or drank it Herself without giving it to them.
çré-çuka uväca
iti te kñvelitais tasyä
äçvasta-manaso 'suräù
jahasur bhäva-gambhéraà
daduç cämåta-bhäjanam
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; te—those demons;
kñvelitaiù—by speaking as if jokingly; tasyäù—of Mohiné-mürti;
äçvasta—grateful, with faith; manasaù—their minds; asuräù—all the demons;
jahasuù—laughed; bhäva-gambhéram—although Mohiné-mürti was full of
gravity; daduù—delivered; ca—also; amåta-bhäjanam—the container of
nectar.
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
397
TRANSLATION
Çré Çukadeva Gosvämé continued: After the demons heard the words of
Mohiné-mürti, who had spoken as if jokingly, they were all very confident.
They laughed with gravity, and ultimately they delivered the container of
nectar into Her hands.
PURPORT
The Personality of Godhead in His form of Mohiné was certainly not joking
but talking seriously, with gravity. The demons, however, being captivated by
Mohiné-mürti's bodily features, took Her words as a joke and confidently
delivered the container of nectar into Her hands. Thus Mohiné-mürti
resembles Lord Buddha, who appeared sammohäya sura-dviñäm [SB 1.3.24]—to
cheat the asuras. The word sura-dviñäm refers to those who are envious of the
demigods or devotees. Sometimes an incarnation of the Supreme Personality
of Godhead cheats the atheists. Thus we see here that although Mohiné-mürti
was speaking factually to the asuras, the asuras took Her words to be facetious.
Indeed, they were so confident of Mohiné-mürti's honesty that they
immediately delivered the container of nectar into Her hands, as if they would
allow Her to do with the nectar whatever She liked, whether She distributed
it, threw it away or drank it Herself without giving it to them.
SALUTATIONS TO BUDDHA!
TEXT 12
namaù çäntäya ghoräya
müòhäya guëa-dharmiëe
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
105
nirviçeñäya sämyäya
namo jïäna-ghanäya ca
SYNONYMS
namaù—all obeisances; çäntäya—unto Him who is above all material qualities
and completely peaceful, or unto Väsudeva, the Supersoul in every living
entity; ghoräya—unto the fierce forms of the Lord like Jämadagnya and
Nåsiàhadeva; müòhäya—the form of the Lord as an animal, such as the boar;
guëa-dharmiëe—who accepts different qualities within the material world;
nirviçeñäya—who is without material qualities, being fully spiritual;
sämyäya—Lord Buddha, the form of nirväëa, wherein the material qualities
stop; namaù—I offer my respectful obeisances; jïäna-ghanäya—who is
knowledge or the impersonal Brahman; ca—also.
TRANSLATION
I offer my respectful obeisances to Lord Väsudeva, who is all-pervading, to
the Lord's fierce form as Lord Nåsiàhadeva, to the Lord's form as an animal
[Lord Varähadeva], to Lord Dattätreya, who preached impersonalism, to Lord
Buddha, and to all the other incarnations. I offer my respectful obeisances unto
the Lord, who has no material qualities but who accepts the three qualities
goodness, passion and ignorance within this material world. I also offer my
respectful obeisances unto the impersonal Brahman effulgence.
PURPORT
In the previous verses it has been described that although the Supreme
Personality of Godhead has no material form, He accepts innumerable forms
to favor His devotees and kill the demons. As stated in Çrémad-Bhägavatam,
there are so many incarnations of the Supreme Personality of Godhead that
they are like the waves of a river. The waves of a river flow incessantly, and no
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
106
one can count how many waves there are. Similarly, no one can calculate
when and how the different incarnations of the Lord appear according to the
necessities of time, place and candidates. The Lord appears perpetually. As
Kåñëa says in Bhagavad-gétä (4.7):
yadä yadä hi dharmasya
glänir bhavati bhärata
abhyutthänam adharmasya
tadätmänaà såjämy aham
"Whenever and wherever there is a decline in religious practice, O descendant
of Bharata, and a predominant rise of irreligion—at that time I descend
Myself." In the material world there is always the possibility of deviation from
Kåñëa consciousness, and therefore Kåñëa and His devotees always act in
various forms to curb such godlessness.
Even impersonalists who stress the knowledge feature of the Supreme
Personality of Godhead want to merge in the effulgence of the Lord.
Therefore, here the word jïäna-ghanäya indicates that for atheists who
disbelieve in the form and existence of the Lord, all these various incarnations
appear. Since the Lord comes to teach in so many forms, no one can say that
there is no God. The word jïäna-ghanäya is especially used here to refer to
those whose knowledge has become solidified by dint of their searching for the
Lord through speculative philosophical understanding. Superficial knowledge
is useless for understanding the Supreme Personality of Godhead, but when
one's knowledge becomes extremely intense and deep, one understands
Väsudeva (väsudevaù sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19]). A jïäné
attains this stage after many, many births. Therefore the word jïäna-ghanäya
is used here. The word çantäya indicates that Lord Väsudeva is situated in
everyone's heart but does not act with the living entity. Impersonalist jïänés
realize Väsudeva when they are fully mature in knowledge (väsudevaù samam
iti sa mahätmä sudurlabhaù).
namaù çäntäya ghoräya
müòhäya guëa-dharmiëe
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
105
nirviçeñäya sämyäya
namo jïäna-ghanäya ca
SYNONYMS
namaù—all obeisances; çäntäya—unto Him who is above all material qualities
and completely peaceful, or unto Väsudeva, the Supersoul in every living
entity; ghoräya—unto the fierce forms of the Lord like Jämadagnya and
Nåsiàhadeva; müòhäya—the form of the Lord as an animal, such as the boar;
guëa-dharmiëe—who accepts different qualities within the material world;
nirviçeñäya—who is without material qualities, being fully spiritual;
sämyäya—Lord Buddha, the form of nirväëa, wherein the material qualities
stop; namaù—I offer my respectful obeisances; jïäna-ghanäya—who is
knowledge or the impersonal Brahman; ca—also.
TRANSLATION
I offer my respectful obeisances to Lord Väsudeva, who is all-pervading, to
the Lord's fierce form as Lord Nåsiàhadeva, to the Lord's form as an animal
[Lord Varähadeva], to Lord Dattätreya, who preached impersonalism, to Lord
Buddha, and to all the other incarnations. I offer my respectful obeisances unto
the Lord, who has no material qualities but who accepts the three qualities
goodness, passion and ignorance within this material world. I also offer my
respectful obeisances unto the impersonal Brahman effulgence.
PURPORT
In the previous verses it has been described that although the Supreme
Personality of Godhead has no material form, He accepts innumerable forms
to favor His devotees and kill the demons. As stated in Çrémad-Bhägavatam,
there are so many incarnations of the Supreme Personality of Godhead that
they are like the waves of a river. The waves of a river flow incessantly, and no
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
106
one can count how many waves there are. Similarly, no one can calculate
when and how the different incarnations of the Lord appear according to the
necessities of time, place and candidates. The Lord appears perpetually. As
Kåñëa says in Bhagavad-gétä (4.7):
yadä yadä hi dharmasya
glänir bhavati bhärata
abhyutthänam adharmasya
tadätmänaà såjämy aham
"Whenever and wherever there is a decline in religious practice, O descendant
of Bharata, and a predominant rise of irreligion—at that time I descend
Myself." In the material world there is always the possibility of deviation from
Kåñëa consciousness, and therefore Kåñëa and His devotees always act in
various forms to curb such godlessness.
Even impersonalists who stress the knowledge feature of the Supreme
Personality of Godhead want to merge in the effulgence of the Lord.
Therefore, here the word jïäna-ghanäya indicates that for atheists who
disbelieve in the form and existence of the Lord, all these various incarnations
appear. Since the Lord comes to teach in so many forms, no one can say that
there is no God. The word jïäna-ghanäya is especially used here to refer to
those whose knowledge has become solidified by dint of their searching for the
Lord through speculative philosophical understanding. Superficial knowledge
is useless for understanding the Supreme Personality of Godhead, but when
one's knowledge becomes extremely intense and deep, one understands
Väsudeva (väsudevaù sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19]). A jïäné
attains this stage after many, many births. Therefore the word jïäna-ghanäya
is used here. The word çantäya indicates that Lord Väsudeva is situated in
everyone's heart but does not act with the living entity. Impersonalist jïänés
realize Väsudeva when they are fully mature in knowledge (väsudevaù samam
iti sa mahätmä sudurlabhaù).
MAY BUDDHA PROTECT!
This chapter describes how Indra, the King of heaven, was victorious over
the soldiers of the demons, and it also describes the shield of the Viñëu mantra.
To take protection from this shield, one must first touch kuça grass and
wash one's mouth with äcamana-mantras. One should observe silence and then
place the eight-syllable Viñëu mantra on the parts of his body and place the
twelve-syllable mantra on his hands. The eight-syllable mantra is oà namo
näräyaëäya. This mantra should be distributed all over the front and back of
the body. The twelve-syllable mantra, which begins with the praëava, oàkära,
is oà namo bhagavate väsudeväya. One syllable should be placed on each of the
fingers and should be preceded by the praëava, oàkära. Thereafter, one must
chant oà viñëave namaù, which is a six-syllable mantra. One must progressively
place the syllables of the mantra on the heart, the head, between the two
eyebrows, on the çikhä and between the eyes, and then one should chant maù
asträya phaö and with this mantra protect himself from all directions. Nädevo
devam arcayet: one who has not risen to the level of a deva cannot chant this
mantra. According to this direction of the çästra, one must think himself
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
455
qualitatively nondifferent from the Supreme.
After finishing this dedication, one must offer a prayer to the eight-armed
Lord Viñëu, who sits on the shoulders of Garuòadeva. One also has to think of
the fish incarnation, Vämana, Kürma, Nåsiàha, Varäha, Paraçuräma,
Rämacandra (the elder brother of Lakñmaëa). Nara-Näräyaëa, Dattätreya (an
empowered incarnation), Kapila, Sanat-kumära, Hayagréva, Näradadeva (the
incarnation of a devotee). Dhanvantari, Åñabhadeva, Yajïa, Balaräma,
Vyäsadeva, Buddhadeva and Keçava. One should also think of Govinda, the
master of Våndävana, and one should think of Näräyaëa, the master of the
spiritual sky. One should think of Madhusüdana, Tridhämä, Mädhava,
Håñékeça, Padmanäbha, Janärdana, Dämodara and Viçveçvara, as well as the
Supreme Personality of Godhead Kåñëa Himself. After offering prayers to the
Lord's personal expansions known as the sväàça and çaktyäveça-avatäras, one
should pray to the weapons of Lord Näräyaëa, such as the Sudarçana, gadä,
çaìkha, khaòga and bow.
After explaining this process, Çukadeva Gosvämé told Mahäräja Parékñit
how Viçvarüpa, the brother of Våträsura, described the glories of the
Näräyaëa-kavaca to Indra.
TEXTS 1-2
çré-räjoväca
yayä guptaù sahasräkñaù
savähän ripu-sainikän
copyright ©
the soldiers of the demons, and it also describes the shield of the Viñëu mantra.
To take protection from this shield, one must first touch kuça grass and
wash one's mouth with äcamana-mantras. One should observe silence and then
place the eight-syllable Viñëu mantra on the parts of his body and place the
twelve-syllable mantra on his hands. The eight-syllable mantra is oà namo
näräyaëäya. This mantra should be distributed all over the front and back of
the body. The twelve-syllable mantra, which begins with the praëava, oàkära,
is oà namo bhagavate väsudeväya. One syllable should be placed on each of the
fingers and should be preceded by the praëava, oàkära. Thereafter, one must
chant oà viñëave namaù, which is a six-syllable mantra. One must progressively
place the syllables of the mantra on the heart, the head, between the two
eyebrows, on the çikhä and between the eyes, and then one should chant maù
asträya phaö and with this mantra protect himself from all directions. Nädevo
devam arcayet: one who has not risen to the level of a deva cannot chant this
mantra. According to this direction of the çästra, one must think himself
copyright ©1998 Bhaktivedanta Book Trust International, all rights reserved – www.krishna.com
455
qualitatively nondifferent from the Supreme.
After finishing this dedication, one must offer a prayer to the eight-armed
Lord Viñëu, who sits on the shoulders of Garuòadeva. One also has to think of
the fish incarnation, Vämana, Kürma, Nåsiàha, Varäha, Paraçuräma,
Rämacandra (the elder brother of Lakñmaëa). Nara-Näräyaëa, Dattätreya (an
empowered incarnation), Kapila, Sanat-kumära, Hayagréva, Näradadeva (the
incarnation of a devotee). Dhanvantari, Åñabhadeva, Yajïa, Balaräma,
Vyäsadeva, Buddhadeva and Keçava. One should also think of Govinda, the
master of Våndävana, and one should think of Näräyaëa, the master of the
spiritual sky. One should think of Madhusüdana, Tridhämä, Mädhava,
Håñékeça, Padmanäbha, Janärdana, Dämodara and Viçveçvara, as well as the
Supreme Personality of Godhead Kåñëa Himself. After offering prayers to the
Lord's personal expansions known as the sväàça and çaktyäveça-avatäras, one
should pray to the weapons of Lord Näräyaëa, such as the Sudarçana, gadä,
çaìkha, khaòga and bow.
After explaining this process, Çukadeva Gosvämé told Mahäräja Parékñit
how Viçvarüpa, the brother of Våträsura, described the glories of the
Näräyaëa-kavaca to Indra.
TEXTS 1-2
çré-räjoväca
yayä guptaù sahasräkñaù
savähän ripu-sainikän
copyright ©
Subscribe to:
Posts (Atom)