Kṛṣṇa · Sanskrit §61 · English §65
Source[६१] अत एतद् एवम् एव व्याख्येयम् । त्वम् आत्मनात्मानम् अवेह्य् अमोघ-दृक् परस्य पुंसः परमात्मनः कलाम् । अजं प्रजातं जगतः शिवाय तन् महानुभावाभ्युदयो ऽधिगण्यताम् ॥ [भ्प् १.५.२१] हे अमोघ-दृक् त्वम् आत्मना स्वयम् आत्मानं स्वं परस्य पुंसः कलाम् अंश-भूतम् अवेहि अनुसन्धेहि । पुनश् च जगतः शिवायाधुनैव श्री- कृष्ण-रूपेण यश् चाजोऽपि प्रजातस् तम् अवेहि । तद् एतद् द्वयं ज्ञात्वा महानुभावस्य सर्वावतारावतारि-वृन्देभ्योऽपि दर्शित-प्रभावस्य तस्य श्री-कृष्णस्यैवाभ्युदयो लीला अधि अधिकं गण्यतां निरूप्यताम् । स्वयम् ईश्वरोऽपि भवान् निजाज्ञान-रूपां मायां न प्रकटयत्व् इति भावः ॥ ॥ १.५ ॥ स तम् ॥६१ ॥
[61] ata etad evam eva vyākhyeyam | tvam ātmanātmānam avehy amogha-dṛk parasya puṃsaḥ paramātmanaḥ kalām | ajaṃ prajātaṃ jagataḥ śivāya tan mahānubhāvābhyudayo 'dhigaṇyatām || [BhP 1.5.21] he amogha-dṛk tvam ātmanā svayam ātmānaṃ svaṃ parasya puṃsaḥ kalām aṃśa-bhūtam avehi anusandhehi | punaś ca jagataḥ śivāyādhunaiva śrī- kṛṣṇa-rūpeṇa yaś cājo'pi prajātas tam avehi | tad etad dvayaṃ jñātvā mahānubhāvasya sarvāvatārāvatāri-vṛndebhyo'pi darśita-prabhāvasya tasya śrī-kṛṣṇasyaivābhyudayo līlā adhi adhikaṃ gaṇyatāṃ nirūpyatām | svayam īśvaro'pi bhavān nijājñāna-rūpāṃ māyāṃ na prakaṭayatv iti bhāvaḥ || || 1.5 || sa tam ||61 ||
English translation
English witness · section(s) 65
Anuccheda 65
Text 1
Saunaka Rsi continued (Srimad-Bhagavatam 1.1.13):
"O Suta Gosvami, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [arcaryas], for one is uplifted both by speaking them and by hearing them."*
Text 2
Sridhara Svami explains this verse in his commentary:
"In this verse the word 'anga' means 'O Suta Gosvami'. The phrase 'tan no nuvaranyitum arhasi' means 'please explain them in a general way', and the phrase 'yasyavatarah' means 'omly with relation to the Lord and His incarnations'. The word 'ksemaya' means 'for the good', and the word 'bhavaya' means 'for the upliftment'."
Kṛṣṇa · Sanskrit §62–63 · English §66
Source[६२] अतएव पुराण-प्रादुर्भावाय श्री-व्यासं श्री-नारदेन चतुर्व्यूहात्मक- श्री-कृष्ण-मन्त्र एवोपदिष्टस् तद्-उपायकस्य सर्वोत्तमत्वं च । यथा - नमो भगवते तुभ्यम् [भ्प् १.५.३७] इत्य् आदि स सम्यग्-दर्शनः पुमान् [भ्प् १.५.३८] इत्य् अन्तम् । स्पष्टम् । ॥ १.५ ॥ स तम् ॥ ६२ ॥ अथ श्री-ब्रह्मणः - भूमेः सुरेतर-वरूथ-विमर्दितायाः क्लेश-व्ययाय कलया सित-कृष्ण-केशः । जातः करिष्यति जनानुपलक्ष्य-मार्गः कर्माणि चात्म-महिमोपनिबन्धनानि ॥ [भ्प् २.७.२६] असुर-सेना-निपीडितायाः भूमेः क्लेशम् अपहर्तुं परमात्मनोऽपि परत्वाज् जनैर् अस्माभिर् अनुपलक्ष्य-मार्गोऽपि प्रादुर्भूतः सन् कर्माणि च करिष्यति । कोऽसौ कलया अंशेन सित-कृष्ण-केशो यः । यत्र सित-कृष्ण-केशौ देवैर् दृष्टाव् इति शास्त्रान्तर-प्रसिद्धिः । सोऽपि यस्यांशेन स एव भगवान् स्वयम् इत्य् अर्थः । तद्-अविनाभावित्वाच् छ्री-बलदेवस्यापि ग्रहणं द्योतितम् । ननु पुरुषाद् अपि परोऽसौ भगवान् कथं भू-भारावतारण-मात्रार्थं (पगे २४) स्वयम् अवतारिष्यतीत्य् आशङ्क्याह - आत्मनो महिमानः परम- माधुरी-सम्पद उपनिबध्यन्ते निज-भक्तैर् अधिकं वर्ण्यन्ते येषु तानि कर्माणि च करिष्यति । यद्यपि निजांशेनैव वा निजेच्छाभासेनैव वा भू- भार-हरणम् ईषत्-करं तथापि निज-चरणारविन्द-जीवातु-वृन्दम् आनन्दयन्न् एव लीला-कादम्बिनीर् निज-माधुरी-वर्षणाय वितरिषमाणोऽवतरिष्यतीत्य् अर्थः । एतद् एव व्यक्तीकृतं तोकेन जीव-हरणम् [भ्प् २.७.२७] इत्य् आदौ । इतरथा स्व-माधुरी-सम्पत्-प्रकाशनेच्छाम् अन्तरेण मधुरतरं तोकादि-भावं दधता तेन पूतनादीनां जीवन- हरणादिकं कर्म न भाव्यं न सम्भावनीयम् । तथा च तथायं चावतारस् ते [भ्प् १.७.२५] इत्य् आदौ तैर् एव व्याख्यातम् । किं भू-भार-हरणं मद्-इच्छा-मात्रेण न भवति तत्राह स्वानाम् इतीति । जयति जननिवास [भ्प् १०.९०.४८] इत्य् अत्र च इच्छा-मात्रेण निरसन-समर्थोऽपि क्रीडार्थं दोर्भिर् अधर्मम् अस्यन्न् इति तद् एवम् आदिभिः श्री-कृष्णस्यैव सर्वाद्भुतता-वर्णनाभिनिवेश-प्रपञ्चो ब्रह्मणि स्पष्ट एव । अस्तु तावत् तद् भूरि भाग्यम् इह जन्म किम् अप्य् अटव्याम् [भ्प् १०.१४.३४] इत्य् आदि ॥ ॥ २.७ ॥ ब्रह्मा श्री-नारदम् ॥ ६३ ॥
[62] ataeva purāṇa-prādurbhāvāya śrī-vyāsaṃ śrī-nāradena caturvyūhātmaka- śrī-kṛṣṇa-mantra evopadiṣṭas tad-upāyakasya sarvottamatvaṃ ca | yathā - namo bhagavate tubhyam [BhP 1.5.37] ity ādi sa samyag-darśanaḥ pumān [BhP 1.5.38] ity antam | spaṣṭam | || 1.5 || sa tam || 62 || atha śrī-brahmaṇaḥ - bhūmeḥ suretara-varūtha-vimarditāyāḥ kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ | jātaḥ kariṣyati janānupalakṣya-mārgaḥ karmāṇi cātma-mahimopanibandhanāni || [BhP 2.7.26] asura-senā-nipīḍitāyāḥ bhūmeḥ kleśam apahartuṃ paramātmano'pi paratvāj janair asmābhir anupalakṣya-mārgo'pi prādurbhūtaḥ san karmāṇi ca kariṣyati | ko'sau kalayā aṃśena sita-kṛṣṇa-keśo yaḥ | yatra sita-kṛṣṇa-keśau devair dṛṣṭāv iti śāstrāntara-prasiddhiḥ | so'pi yasyāṃśena sa eva bhagavān svayam ity arthaḥ | tad-avinābhāvitvāc chrī-baladevasyāpi grahaṇaṃ dyotitam | nanu puruṣād api paro'sau bhagavān kathaṃ bhū-bhārāvatāraṇa-mātrārthaṃ (page 24) svayam avatāriṣyatīty āśaṅkyāha - ātmano mahimānaḥ parama- mādhurī-sampada upanibadhyante nija-bhaktair adhikaṃ varṇyante yeṣu tāni karmāṇi ca kariṣyati | yadyapi nijāṃśenaiva vā nijecchābhāsenaiva vā bhū- bhāra-haraṇam īṣat-karaṃ tathāpi nija-caraṇāravinda-jīvātu-vṛndam ānandayann eva līlā-kādambinīr nija-mādhurī-varṣaṇāya vitariṣamāṇo'vatariṣyatīty arthaḥ | etad eva vyaktīkṛtaṃ tokena jīva-haraṇam [BhP 2.7.27] ity ādau | itarathā sva-mādhurī-sampat-prakāśanecchām antareṇa madhurataraṃ tokādi-bhāvaṃ dadhatā tena pūtanādīnāṃ jīvana- haraṇādikaṃ karma na bhāvyaṃ na sambhāvanīyam | tathā ca tathāyaṃ cāvatāras te [BhP 1.7.25] ity ādau tair eva vyākhyātam | kiṃ bhū-bhāra-haraṇaṃ mad-icchā-mātreṇa na bhavati tatrāha svānām itīti | jayati jananivāsa [BhP 10.90.48] ity atra ca icchā-mātreṇa nirasana-samartho'pi krīḍārthaṃ dorbhir adharmam asyann iti tad evam ādibhiḥ śrī-kṛṣṇasyaiva sarvādbhutatā-varṇanābhiniveśa-prapañco brahmaṇi spaṣṭa eva | astu tāvat tad bhūri bhāgyam iha janma kim apy aṭavyām [BhP 10.14.34] ity ādi || || 2.7 || brahmā śrī-nāradam || 63 ||
English translation
English witness · section(s) 66
Anuccheda 66
Text 1
The sages at Naimisaranya began to describe the power and opulence of the Supreme Personality of Godhead, for they were very eager to hear His glories. In this connection they said (Srimad-Bhagavatam 1.1.14):
Text 2
"Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krsna, which is feared by fear personified."*
Text 3
In this verse the word "vivasah" means "even though absorbed in thinking of other things". Because Sri Krsna is the origin of all the incarnations of Godhead, all the holy names of God actually refer to Him. This is confirmed in the Visnu Purana, which states:
"Lord Krsna is the origin of all the holy nmaes of God."
For this reason, al the Lord's holy names, such as Vasudeva, Damodara, Govinda, Kesava, and all other names of the Lord should be understood as names of Sri Krsna. In this verse the word "tatah" means "from the cycle of birth and death." The chanter of the Lord Krsna's holy name becomes free from the complicated meshes of birth and death because even fear personified fears the holy name of the Lord.
Kṛṣṇa · Sanskrit §64 · English §67
Source[६४] एवं चतुः-श्लोकी-वक्तुः श्री-भगवतोऽपि [वृ. इन्सेर्त्स्] श्री-कृष्णत्वम् एव । तथा हि - ददर्श तत्राखिल-सात्वतां पतिं श्रियः पतिं यज्ञ-पतिं जगत्-पतिम् । सुनन्द-नन्द-प्रबलार्हणादिभिः स्व-पार्षदाग्रैः परिसेवितं विभुम् ॥ [भ्प् २.९.१४] इति । व्याख्या च - अखिल-सात्वतां सर्वेषां सात्वतानां यादव-वीराणां पतिम् । श्रियः पतिर् यज्ञ-पतिः प्रजा-पतिर् धियां पतिर् लोक-पतिर् धरा-पतिः । पतिर् गतिश् चान्धक-वृष्णि-सात्वतां प्रसीदतां मे भगवान् सतां पतिः ॥ [भ्प् २.४.२०] इत्य् एतद्-वाक्य-संवादि-तत्त्वात् । पुरा मया प्रोक्तम् अजाय नाभ्ये पद्मे निषण्णाय ममादि-सर्गे । ज्ञानं परं मन्-महिमावभासं यत् सूरयो भागवतं वदन्ति ॥ [भ्प् ३.४.१३] इति तृतीये उद्धवं प्रति श्री-कृष्ण-वाक्यानुसारेण च - यो ब्रह्माणं विदधाति पूर्वं यो विद्यास्तस्मै गोपायति स्म कृष्णः । तं ह दैवमात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमनुव्रजेत ॥ [ग्तु १.२२] इति श्री-गोपाल-तापन्य्-अनुसारेण च तस्यैवोपदेष्टृत्व-श्रुतेः - तद् उ होवाच ब्राह्मणोऽसाव् अनवरतं मे ध्यातः स्तुतः परार्धान्ते सोऽबुध्यत । गोप- वेशो मे पुरुषः पुरस्ताद् आविर्बभूव ॥ [ग्तु १.२५] इति श्री-गोपाल-तापन्य्- अनुसारेण क्वचित् कल्पे श्री-गोपाल-रूपेण सृष्ट्य्-आदाव् इत्थम् एव ब्रह्मणे दर्शित-निज-रूपत्वाद् धाम्ना महा-वैकुण्ठत्वेन साधयिष्यमाणत्वाच् च । तथा च ब्रह्म-संहितायाम् -- सिसृक्षायां मतिं चक्रे पूर्व-संस्कार-संस्कृतः । ददर्श केवलं ध्वान्तं नान्यत् किम् अपि सर्वतः ॥ उवाच पुरतस् तस्मै तस्य दिव्य सरस्वती । कामः कृष्णाय गोविन्द हे गोपी-जन इत्य् अपि । वल्लभाय प्रिया वह्नेर् मन्त्रम् ते दास्यति प्रियम् ॥ तपस् त्वं तप एतेन तव सिद्धिर् भविष्यति । अथ तेपे स सुचिरं प्रीणन् गोविन्दम् अव्ययम् ॥ [ब्रह्मस् ५.२२-२५] इत्य् आदि । सुनन्द प्रबलार्हणाधिभिः [भ्प् २.९.१४] इत्य् अत्र तु द्वारकायां प्राकट्यावसरे श्रुत-सुनन्द-नन्दादि-साहचर्येण प्रबलादयोऽपि ज्ञेयाः । यथोक्तं प्रथमे सुनदनन्द-शीर्षण्या ये चान्ये सात्वतर्षभाः [भ्प् १.१४.३२] इति । [एन्द् वृ. अद्दितिओन्] [अ रेअद्स् इन्स्तेअद् ओफ़् अबोवे] श्री-कृष्णत्वेनैव दर्शितत्वात् तस्य च अहम् एवासम् एवाग्रे [भ्प् २.९.३२] इत्य् उक्तेस् तस्मिन्न् एव तात्पर्यं स्पष्टम् [एन्द् अ] । (पगे २५) किं बहुना, नानावतारावतारिष्व् अपि सत्सु महा-पुराण-प्रारम्भ एव श्री- शौनकादीनां श्री-कृष्णे तात्पर्यम् । अत्र पूर्वे सामान्यतोऽस्माभिर् एकान्त- श्रेयस्त्वेन सर्व-शास्त्र-सारत्वेन आत्मसु प्रसाद-हेतुत्वेन च यत् पृष्टं तद् एतद् एवास्माकं भाति यत् श्री-कृष्णस्य लीला-वर्णनम् इत्य् अभिप्रेत्याहुः । सूत जानासि भद्रं ते भगवान् सात्वतां पतिः । देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया ॥ [भ्प् १.१.१२] भद्रं त इति श्री-कृष्ण-लीला-प्रश्न-सहोदरौत्सुक्येनाशीर्वादः । भगवान् स्वयम् एवावतारी । सात्वतां यादवानाम् । [वृ. अद्द्स्: सम्पूर्णैश्वरादि-युक्तः । सात्वतां सात्वतानां पतिः । नुड्-अभावे आर्षः । यादवानाम् इत्य् अर्थः । जातो जगद्-दृश्यो बभूव । [एन्द् वृ.]
[64] evaṃ catuḥ-ślokī-vaktuḥ śrī-bhagavato'pi [Vṛ. inserts] śrī-kṛṣṇatvam eva | tathā hi - dadarśa tatrākhila-sātvatāṃ patiṃ śriyaḥ patiṃ yajña-patiṃ jagat-patim | sunanda-nanda-prabalārhaṇādibhiḥ sva-pārṣadāgraiḥ parisevitaṃ vibhum || [BhP 2.9.14] iti | vyākhyā ca - akhila-sātvatāṃ sarveṣāṃ sātvatānāṃ yādava-vīrāṇāṃ patim | śriyaḥ patir yajña-patiḥ prajā-patir dhiyāṃ patir loka-patir dharā-patiḥ | patir gatiś cāndhaka-vṛṣṇi-sātvatāṃ prasīdatāṃ me bhagavān satāṃ patiḥ || [BhP 2.4.20] ity etad-vākya-saṃvādi-tattvāt | purā mayā proktam ajāya nābhye padme niṣaṇṇāya mamādi-sarge | jñānaṃ paraṃ man-mahimāvabhāsaṃ yat sūrayo bhāgavataṃ vadanti || [BhP 3.4.13] iti tṛtīye uddhavaṃ prati śrī-kṛṣṇa-vākyānusāreṇa ca - yo brahmāṇaṃ vidadhāti pūrvaṃ yo vidyāstasmai gopāyati sma kṛṣṇaḥ | taṃ ha daivamātmabuddhiprakāśaṃ mumukṣurvai śaraṇamanuvrajeta || [GTU 1.22] iti śrī-gopāla-tāpany-anusāreṇa ca tasyaivopadeṣṭṛtva-śruteḥ - tad u hovāca brāhmaṇo'sāv anavarataṃ me dhyātaḥ stutaḥ parārdhānte so'budhyata | gopa- veśo me puruṣaḥ purastād āvirbabhūva || [GTU 1.25] iti śrī-gopāla-tāpany- anusāreṇa kvacit kalpe śrī-gopāla-rūpeṇa sṛṣṭy-ādāv ittham eva brahmaṇe darśita-nija-rūpatvād dhāmnā mahā-vaikuṇṭhatvena sādhayiṣyamāṇatvāc ca | tathā ca brahma-saṃhitāyām -- sisṛkṣāyāṃ matiṃ cakre pūrva-saṃskāra-saṃskṛtaḥ | dadarśa kevalaṃ dhvāntaṃ nānyat kim api sarvataḥ || uvāca puratas tasmai tasya divya sarasvatī | kāmaḥ kṛṣṇāya govinda he gopī-jana ity api | vallabhāya priyā vahner mantram te dāsyati priyam || tapas tvaṃ tapa etena tava siddhir bhaviṣyati | atha tepe sa suciraṃ prīṇan govindam avyayam || [BrahmaS 5.22-25] ity ādi | sunanda prabalārhaṇādhibhiḥ [BhP 2.9.14] ity atra tu dvārakāyāṃ prākaṭyāvasare śruta-sunanda-nandādi-sāhacaryeṇa prabalādayo'pi jñeyāḥ | yathoktaṃ prathame sunadananda-śīrṣaṇyā ye cānye sātvatarṣabhāḥ [BhP 1.14.32] iti | [end Vṛ. addition] [A reads instead of above] śrī-kṛṣṇatvenaiva darśitatvāt tasya ca aham evāsam evāgre [BhP 2.9.32] ity uktes tasminn eva tātparyaṃ spaṣṭam [end A] | (page 25) kiṃ bahunā, nānāvatārāvatāriṣv api satsu mahā-purāṇa-prārambha eva śrī- śaunakādīnāṃ śrī-kṛṣṇe tātparyam | atra pūrve sāmānyato'smābhir ekānta- śreyastvena sarva-śāstra-sāratvena ātmasu prasāda-hetutvena ca yat pṛṣṭaṃ tad etad evāsmākaṃ bhāti yat śrī-kṛṣṇasya līlā-varṇanam ity abhipretyāhuḥ | sūta jānāsi bhadraṃ te bhagavān sātvatāṃ patiḥ | devakyāṃ vasudevasya jāto yasya cikīrṣayā || [BhP 1.1.12] bhadraṃ ta iti śrī-kṛṣṇa-līlā-praśna-sahodarautsukyenāśīrvādaḥ | bhagavān svayam evāvatārī | sātvatāṃ yādavānām | [Vṛ. adds: sampūrṇaiśvarādi-yuktaḥ | sātvatāṃ sātvatānāṃ patiḥ | nuḍ-abhāve ārṣaḥ | yādavānām ity arthaḥ | jāto jagad-dṛśyo babhūva | [end Vṛ.]
English translation
English witness · section(s) 67
Anuccheda 67
Text 1
Saunaka Rsi continued (Srimad-Bhagavatam 1.1.15):
"O Suta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use."*
Text 2
In this verse the word "yat" means "of Sri Krsna" and the word "pada-samsrayah" means "they who have taken the shelter of the lotus feet". The word "prasamayanah" means "they whose minds are fixedon the Supreme Lord". That one should continually meditate on Lord Krsna is confirmed in the Srimad-Bhagavatam (11.19.36) by the Lord Himself, who says:
"Always fix your consciousness upon Me."
Because Sukadeva Gosvami and the other great sages at Naimisaranya had fully taken shelter of Lord Krsna and were greatly attracted to hearing Lord Krsna's pastimes, simply by a little direct service to them, one may become immediately purified from all the sinful contamination of material existence. We may also note that the word "svardhuni-apah" in this verse means "the water of the Ganges." The Ganges river is actually an incarnation of Lord Krsna. This is confirmed in the following verse from the Vedic literatures:
Text 3
"The Supreme Personality of Godhead, Lord Janardana, whose form is completely spiritual and who is always free from material contact, personally appears in the form of the water of the Ganges river. Of this there is no doubt."
Text 4
Even though the Ganges river is personally the form of the Supreme Personality of Godhead, and even though it flows from the lotus foot of the Supreme Lord Vamanadeva, one must repeatedly bathe in it's waters in order to become purified. The pure devotees of the Lord are therefore more glorious even than the Ganges river. This superexcellent quality of the devotees is described in the following verse from Srimad-Bhagavatam (10.90.47):
"O King, because of Lord Krsna's intimate association with the Yadu dynasty, the whole family not only became very famous, but also became more effective in purifying others than the water of the Ganges."*
Text 5
Sridhara Svami comments on this verse:
"Although formerly the Ganges river was considered the foremost of all holy places, the holy place of the glorification of Sri Krsna which has now appeared in the Yadu dynasty makes the Ganges appear insignificant."
Kṛṣṇa · Sanskrit §65 · English §68
Source[६५] तन् नः शुष्रूषमाणानाम् अर्हस्य् अङ्गानुवर्णितुम् । यस्यावतारो भूतानां क्षेमाय च भवाय च ॥ [भ्प् १.१.१३] अङ्गे हे सूत सामान्यतस् तावद् यस्यावतार-मात्रं क्षेमाय पालनाय भवाय समृद्धये च । तत्-प्रभावम् अनुवर्णयन्तस् तद्-यशः- श्रवणौत्सुक्यम् आविष्कुर्वन्ति ।
[65] tan naḥ śuṣrūṣamāṇānām arhasy aṅgānuvarṇitum | yasyāvatāro bhūtānāṃ kṣemāya ca bhavāya ca || [BhP 1.1.13] aṅge he sūta sāmānyatas tāvad yasyāvatāra-mātraṃ kṣemāya pālanāya bhavāya samṛddhaye ca | tat-prabhāvam anuvarṇayantas tad-yaśaḥ- śravaṇautsukyam āviṣkurvanti |
English translation
English witness · section(s) 68
Anuccheda 68
Saunaka Rsi's next statement (Srimad-Bhagavatam 1.1.16) may be taken as an explaination of the Sriamd-Bhagavatam's Tenth Canto:
"Who is there, desiring deliverance from the vices of he age of quarrel, who is not willing to hear the virtuous glories of the Lord?"*
Kṛṣṇa · Sanskrit §66 · English §69
Source[६६] आपन्नः संसृतिं घोरां यन्-नाम विवशो गृणन् । ततः सद्यो विमुच्येत यद् बिभेति स्वयं भयम् ॥ [भ्प् १.१.१४] विवशोऽपि यस्य श्री-कृष्णस्य नाम तस्यावतारित्वाद् अवतार-नाम्नाम् अपि तत्रैव पर्यवसानात् । अतएव साक्षात् श्री-कृष्णाद् अपि तत्-तन्-नाम-प्रवृत्ति- प्रकारान्तरेण श्रूयते श्री-विष्णु-पुराणे । तत्र त्व् अखिलानाम् एव भगवन्- नाम्नां कारणान्य् अभवन्न् इति हिस् तदीयं गद्यम् । ततः संसृतेः । यद् यतो भयम् अपि स्वयं बिभेति ।
[66] āpannaḥ saṃsṛtiṃ ghorāṃ yan-nāma vivaśo gṛṇan | tataḥ sadyo vimucyeta yad bibheti svayaṃ bhayam || [BhP 1.1.14] vivaśo'pi yasya śrī-kṛṣṇasya nāma tasyāvatāritvād avatāra-nāmnām api tatraiva paryavasānāt | ataeva sākṣāt śrī-kṛṣṇād api tat-tan-nāma-pravṛtti- prakārāntareṇa śrūyate śrī-viṣṇu-purāṇe | tatra tv akhilānām eva bhagavan- nāmnāṃ kāraṇāny abhavann iti his tadīyaṃ gadyam | tataḥ saṃsṛteḥ | yad yato bhayam api svayaṃ bibheti |
English translation
English witness · section(s) 69
Anuccheda 69
Text 1
Saunaka Rsi further explains (Sriamd-bhagavatm 1.1.17):
"Lord Krsna's transcendental acts are magnificent and gracious, and great learned sages like Narada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations."*
Text 2
In this verse the Lord's pastimes are described as "udara" (gracious) because, from the very beginning of the Lord's appearance in this world, His pastimes give transcendental bliss to the devotees. This verse explains that although Lord Krsna is the perfect and comlpete Original Personality of Godhead, He performs pastimes in the forms of the purusa-avataras and other incarnations also.
Kṛṣṇa · Sanskrit §67 · English §70
Source[६७] किं च -- यत्-पाद-संश्रयाः सूत मुनयः प्रशमायनाः सद्यः पुनन्त्य् उपस्पृष्टाः स्वर्धुन्य्-आपो ऽनुसेवया ॥ [भ्प् १.१.१५] यस्य श्री-कृष्णस्य पादौ संश्रयौ येषाम् । अतएव प्रशमायनाः शमो भगवन्-निष्ठ-बुद्धिता । शमो मन्-निष्ठता बुद्धेर् इति [भ्प् ११.१९.३६] स्वयं श्री-भगवद्-वाक्यात् स एव प्रकृष्टः शमः प्रशमः । साक्षात्- पूर्ण-भगवत्-श्री-कृष्ण-सम्बन्धित्वात् । प्रशम एवायनं वर्त्म आश्रयो वा येषां ते श्री-कृष्ण-लीला-रसाकृष्ट-चित्ता मुनयः श्री-शुकदेवादयः । उपस्पृष्टाः सन्निधि-मात्रेण सेविताः सद्यः पुनन्ति स-वासन-पापेभ्यः शोधयन्ति । स्वर्धुनी गङ्गा तस्या आपस् तु - योऽसौ निरञ्जनो देवश् चित्- स्वरूपा अपि साक्षाच् छ्री-वामन-देव-चरणान् निःसृता अपि, अनुसेवया साक्षात् सेवाभ्यासेनैव तथा शोधयन्ति न सन्निधि-मात्रेण सेवया । साक्षात् सेवयापि न सद्य इति तस्या अपि श्री-कृष्णाश्रितानाम् उत्कर्षात् तस्योत्कर्षः । एवम् एव ततस् तद्-यशसोऽप्य् आधिक्यं वर्ण्यते । तीर्थं चक्रे नृपोनं यद् अजनि यदुषु स्वः-सरित्-पाद-शौचम् इति [भ्प् १०.९०.४७] । (पगे २६) टीका च - इतः पूर्वं स्वः-सरिद् एव सर्वतोऽधिकं तीर्थम् इत्य् आसीद् इदानीं यदुषु यद् अजनि जातं तीर्थं श्री-कृष्ण-कीर्ति-रूपं एतत् स्वः-सरिद्-रूपं पाद-शौचं तीर्थम् ऊनम् अल्पं चक्रे इत्य् एषा ।
[67] kiṃ ca -- yat-pāda-saṃśrayāḥ sūta munayaḥ praśamāyanāḥ sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo 'nusevayā || [BhP 1.1.15] yasya śrī-kṛṣṇasya pādau saṃśrayau yeṣām | ataeva praśamāyanāḥ śamo bhagavan-niṣṭha-buddhitā | śamo man-niṣṭhatā buddher iti [BhP 11.19.36] svayaṃ śrī-bhagavad-vākyāt sa eva prakṛṣṭaḥ śamaḥ praśamaḥ | sākṣāt- pūrṇa-bhagavat-śrī-kṛṣṇa-sambandhitvāt | praśama evāyanaṃ vartma āśrayo vā yeṣāṃ te śrī-kṛṣṇa-līlā-rasākṛṣṭa-cittā munayaḥ śrī-śukadevādayaḥ | upaspṛṣṭāḥ sannidhi-mātreṇa sevitāḥ sadyaḥ punanti sa-vāsana-pāpebhyaḥ śodhayanti | svardhunī gaṅgā tasyā āpas tu - yo'sau nirañjano devaś cit- svarūpā api sākṣāc chrī-vāmana-deva-caraṇān niḥsṛtā api, anusevayā sākṣāt sevābhyāsenaiva tathā śodhayanti na sannidhi-mātreṇa sevayā | sākṣāt sevayāpi na sadya iti tasyā api śrī-kṛṣṇāśritānām utkarṣāt tasyotkarṣaḥ | evam eva tatas tad-yaśaso'py ādhikyaṃ varṇyate | tīrthaṃ cakre nṛponaṃ yad ajani yaduṣu svaḥ-sarit-pāda-śaucam iti [BhP 10.90.47] | (page 26) ṭīkā ca - itaḥ pūrvaṃ svaḥ-sarid eva sarvato'dhikaṃ tīrtham ity āsīd idānīṃ yaduṣu yad ajani jātaṃ tīrthaṃ śrī-kṛṣṇa-kīrti-rūpaṃ etat svaḥ-sarid-rūpaṃ pāda-śaucaṃ tīrtham ūnam alpaṃ cakre ity eṣā |
English translation
English witness · section(s) 70
Anuccheda 70
Text 1
The sages continue (Srimad-Bhagavatam 1.1.18):
"O wise Suta, please narrate to us the transcendental pastimes of the Supreme Godhead's mulit-incarnations. Such auspicious pastimes of the Lord, the supreme controller, are performed by His internal powers."*
Text 2
In this verse the word "atha" may be interpreted to mean "afterwards". In this way the verse means: "First describe to us the pastimes of Lord Krsna, the Original Personality of Godhead. After He has been completely described, you may describe the pastimes of His many incarnation." In this verse the word "avatara" refers to the purusa-avataras, guna-avataras (the controllers of the modes of material nature), and lila-avataras(pastime-incarnations). The pastimes of the Lord include His creation of the material universes, the removal of the earth's burden, and many other pastimes as well. Very eager to hear the pastimes of the Lord, the sages of Naimisaranya appeal to Suta Gosvami, explaining that their desire to hear about the Lord is still unsatisfied. They said (Sriamd-Bhagavatam 1.1.19):
Kṛṣṇa · Sanskrit §68 · English §71
Source[६८] एतस्य दशम-स्कन्ध-पद्यस्यैव संवादितां व्यनक्ति । को वा भगवतस् तस्य पुण्य-श्लोकेड्य-कर्मणः । शुद्धि-कामो न शृणुयाद् यशः कलि-मलापहम् ॥ [भ्प् १.१.१६] स्पष्टम् ॥
[68] etasya daśama-skandha-padyasyaiva saṃvāditāṃ vyanakti | ko vā bhagavatas tasya puṇya-ślokeḍya-karmaṇaḥ | śuddhi-kāmo na śṛṇuyād yaśaḥ kali-malāpaham || [BhP 1.1.16] spaṣṭam ||
English translation
English witness · section(s) 71
Anuccheda 71
Text 1
"We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendetal relationships with Him relish hearing His pastimes at every moment."*
Text 2
In this verse the sage of Naimisaranya say:
"We have becometired of hearing about the various yoga systems, but we do not become tired by hearing about the transcendental pastimes of the Supreme Personality of Godhead."
This is confirmed in the following verse from Srimad-Bhagavatam (10.90.47):
"By continually glorifying Lord Krsna, the Yadu dynasty became more effective in purifying others than the water of the Ganges."*
For this reason the sages say:
"We never tire of hearing the transcendental pastimes of Sri Krsna, who is glorifed by hymns and prayers."*
In other words, they never though that they heard enough about Lord Krsna. They said: "But(tu) we never become tired of hearing about the Lord." The word "tu" (but) is used in this context.
Kṛṣṇa · Sanskrit §69 · English §72–73
Source[६९] यस्माद् एव तस्मात् । तस्य कर्माण्य् उदाराणि परिगीतानि सूरिभिः । ब्रूहि नः श्रद्दधानानां लीलया दधतः कलाः ॥ [भ्प् १.१.१७] उदाराणि परमानन्द-दातॄणि जन्मादीनि स्वयं परिपूर्णस्य लीलया अन्या अपि कलाः पुरुषादि-लक्षणा दधतस् तत्-तद्-अंशान् अप्य् आदाय तस्यावतीर्णस्य सत इत्य् अर्थः ।
[69] yasmād eva tasmāt | tasya karmāṇy udārāṇi parigītāni sūribhiḥ | brūhi naḥ śraddadhānānāṃ līlayā dadhataḥ kalāḥ || [BhP 1.1.17] udārāṇi paramānanda-dātṝṇi janmādīni svayaṃ paripūrṇasya līlayā anyā api kalāḥ puruṣādi-lakṣaṇā dadhatas tat-tad-aṃśān apy ādāya tasyāvatīrṇasya sata ity arthaḥ |
English translation
English witness · section(s) 72–73
Anuccheda 72
Text 1
The sages continued(Srimad Bhagavatam 1.1.20):
"Lord Sri Krsna, the Supreme Personality of Godhead along with Balarama, played like a human being, and so masked He performed many superhuman acts."
Text 2
Sridhara Svami explains this verse in his commentary:
"The sages of Naimisatanya spoke this verse to encourage Suta Gosvami to describe teh transcendental pastimes of the Lord Krsna. The word 'atimartyani' in this verse means 'superhuman acts such as the lifting of Govardhana Hill, which can never be performed by ordinary human beings.''
Text 3
Considering that someone may raise teh objection "If Krsna is an ordinary human being, how was it possible for him to perform remarkable superhuman acts?", the sages of Naimisaranya specifically used the words "kapata-manusah (distinguished as a human being)". Lord Krsna is the Supreme Spirit, and His form is eternal and full of knowledge and bliss. He never accepts a material body. Therefore He simply appeared to be a human being with a body made of the five gross elements. He did not always appear or act like a humna being, however, for at certain times He would display His divine powers and opulences.
Text 4
This is described in the story of the Syamantaka jewel recorded in the Srimad-Bhagavatam. When he first met Lord Krsna, "Jambavan thought the Lord to be an ordinary human being" (Srimad Bhagavatam 10.56.22). When Jambavan saw the Lord's superhuman prowess, however, he understood that Lord Krsna was not an ordinary human being, but the Supreme Person. Jambavan explained this in the many prayers he spoke to the Lord.
Text 5
That Krsna appears as an ordinary huma being is also described in the following words spoken by Maharaja Pariksit to Sukadeva Gosvami (Srimad Bhagavatam 10.1.7)
"O learned Sukadeva Gosvami, please describe to us the transcendental characteristics of Lord Krsna, teh Supreme Personality of Godhead, who appeared as an ordinary human being by His own potency."
This is the atcual meaning of the words "kapata manusah" and "gudhah" in this verse (Srimad Bhagavatam 1.1.20).
Anuccheda 73
Text 1
After these questions were spoken by the sages of Naimisaranya, Srila Suta Gosvami glorified Sukadeva Gosvami in the following words (Srimad Bhagavatam 1.2.1-5):
"Ugrasrava [Suta Gosvami]", the son of Romaharsana, being fully satisfied by the perfect qeustions of the brahmanas, thanked them and thus attempted to reply.*
Srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage [Sukadeva Gosvami] who can enter teh hearts of all. When he went away to take up the renounced order of life [sannyasa], leaving home withoput undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, 'O my son!' Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.*
"Let me offer my respectful obeisances unto him[Suta], the spiritual master of all sages, the son Vyasadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience."*
"Before reciting this Srimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the auhtor.*
"O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self. "*
Text 2
Sridhara Svami explains these verses in the following way:
"The phrase 'tesam vacah pratipujya' in verse 1.2.1 means 'thanking them for their words '. In verse 1.2.5, the word 'munayah' means 'O sages', and the word 'sadhu' means 'justly ' or 'properly'. The word 'loka-mangalam' means 'which bring about the world's welfare', and the phrase 'yat kirtah krsna-samprasnah' means 'questions in relation to Lord Krsna'. The sages at Naimisaranya had previously asked Suta Gosvami to explain the essential truth described in all Vedic scriptures. In this verse Suta Gosvami replies that the description of Lord Krsna is the essence of the Vedic scriptures, and these qeustions about Lord Kersna directly relate to that essence of all the Vedas.
Text 3
The verses that form Suta Gosvami's answer to the sages' questions are filled with the description of Lord Krsna and in these verses the Lord's holy names, such as Vasudeva, Adhoksaja, and Satvatam pati, are repeatedly invoked. In this way the "best-question" is anwered by Suta Gosvami, and that answer is "loka-magalam" (relevant to the world's welfare). Such questions and answers are capable of completely satisfying the self (yenatma suprasidati).
Text 4
The many exalted hearers and speakers quoted in the verses of Srimad-Bhagavatam present single, unified conclusion: Sri Krsna is the Original Personality of Godhead. Sri Krsna is repeatedly described in the 18, 000 verses of Srimad-Bhagavtam and He is described at great length in the First , Tenth, and Eleventh Cantos. In the Second Canto, Lord Krsna is described as the Supreme Personality of Godhead in the account of the conversation between Brahma and Narada. In the Third Canto, Lord Krsna is also described in the account of the conversation between Vidura and Uddhava. In the Fourth Canto, Lord Krsna is elaborately described, and the following verses: "That Nara-Narayana Rsi, who is a partial expansion of Krsna, has now appeared in the dynasties of Yadu and Kuru in the forms of Krsna and Arjuna respectively, in order to mitigate the burdern of the world."* (Srimad-Bhagavatam 4.1.59), and "Prthu Maharaja was a powerful incarnation of Lord Krsna's potencies; consequently any narration concerning His activities is surely very pleasing to hear, and it produces all good fortune".* (Sriamd-Bhagavatam 4.17.6) may be presented as evidence to show that Sri Krsna is the actual subject described in the verses of the Bhagavatam.
In this connection we may also quote the following verse from the Fifth Canto of Srimad-Bhagavatam (5.6.18): "My dear king, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of Your activities."*
The description of Sri Krsna is alos found in the Sixth Canto. The following verse(Srimad-Bhagavatam 6.8.20) may be quoted in this connection:
"May Lord Kesava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day."*
That Sri Krsna is the Supreme Personality of Godhead is also described in the conversation between Narada Muni and Maharaja Yudhisthira recorded in the Seventh Canto of Srimad-Bhagavatam.
The unequalled power and opulence of Sri Krsna is described in the Eighth Canto of the Bhagavatam. In this Canto we find the story of Kalanemi, a demon killed by Lord Visnu, who is never defeated by anyone. When killed by Lord Visnu, the demon Kalanemi did not attain liberation, but again appeared in the material world as King Kamsa. When that same demon was again killed by Lord Krsna, the same demon immediately became liberated. From this account we may understand that demons directly killed by Lord Krsna immediately attain liberation, although demons killed by Lord Visnu, or other forms of the Lord, do not necessarily attain liberation. By this we may see the singular power and greatness of Lord Krsna.
Sri Krsna is certainly the central theme of the Ninth and Tenth Cantos of the Bhagavatam, and even at the very end of the Bhagavatam we find the following quote (Srimad-Bhagavatam 12.11.26):
"O Krsna, O friend of Arjuna, O chief among the descendants of Vrsni, you are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never detriorates. You are the proprietor of the transcendental abode, and You are glorified by the gopis of Vrajabhumi, who have all become Your maidservants. To hear Your transcendental glories brings the supreme auspiciousness. O Lord, please protect us, who are Your dependant servants."*
In this way we have briefly summarized the contents of Srimad-Bhagavatam, which describes the glories of Sri Krsna.
Text 5
By careful study of Srimad-Bhagavatam, and also by study of the other Vedic literatures(such as Vedanta-sutra which explains "anandamayo bhyasat" - The Supreme is by nature eternally full of bliss without any interruption), one cannot avoid concluding that Sri Krsna is the Original Personality of Godhead, the source of all incarnations.
Text 6
This scripture is known as the "Sriamd-Bhagavatam" because it specifically explains that Sri Krsna is the Original Personality of Godhead(svayam-bhagavan). This Bhagavatam contains not a few isolated descriptions of Sri Krsna, but more than half of it's contents describe Him. Even though the Bhagavatam deals almost exclusively with this single theme it is not at all boring or tedious, but it is very wonderful to read. For this reason it may be said that the essence of Srimad-Bhagavatam is found in the verse "ete camsa-kalah pumsah krsnas tu bhagavan svayam(1.3.28)
The verses of the Bhagavatam may be compared to an army, and this verse (krsnas tu bhagavan svayam) may be considered to be the monarch who commands that army. In this way I have described the army of Srimad-Bhagavatam and it's commander.
Kṛṣṇa · Sanskrit §70 · English §74
Source[७०] अथाख्याहि हरेर् धीमन्न् अवतार-कथाः शुभाः । ईला विदधतः स्वैरम् ईश्वरस्यात्म-मायया ॥ [भ्प् १.१.१८] श्री कृष्णस्य तावन्-मुख्यत्वेन कथय अथ तद्-अनन्तरम् आनुषङ्गिकतयैवेत्य् अर्थः । हरेः श्री-कृष्णस्य प्रकरण-बलात् । अवताराः पुरुषस्य गुणावतारा लीलावताराश् च । तेषां कथा लीलाः सृष्ट्य्-आदि-कर्म- रूपा भू-भार-हरणादि-रूपाश् च ।
[70] athākhyāhi harer dhīmann avatāra-kathāḥ śubhāḥ | īlā vidadhataḥ svairam īśvarasyātma-māyayā || [BhP 1.1.18] śrī kṛṣṇasya tāvan-mukhyatvena kathaya atha tad-anantaram ānuṣaṅgikatayaivety arthaḥ | hareḥ śrī-kṛṣṇasya prakaraṇa-balāt | avatārāḥ puruṣasya guṇāvatārā līlāvatārāś ca | teṣāṃ kathā līlāḥ sṛṣṭy-ādi-karma- rūpā bhū-bhāra-haraṇādi-rūpāś ca |
English translation
English witness · section(s) 74
Anuccheda 74
Text 1
Many other quotations serve as subordinate generals under the jurisdiction of that supreme commander. One of those subordinate generals is the following quotation (Srimad-Bhagavatam 9.24.55):
"The eighth son of Vasudeva and Devaki was the Supreme Personality of Godhead Himself-Krsna."*
Text 2
The use of the word "kila(certainly)" to emphasize the statement of this verse perfectly corroborates the statement of our paribhasa-sutra (krsnas tu bhagavan svayam-Sri Krsna is the Original Personality of Godhead). Our paribhasa-sutra is also corroborated by the following statement of Srimad-Bhagavatam 10.1.23):
"The Original Personality of Godhead appeared in the home of Vasudeva."*
Kṛṣṇa · Sanskrit §71 · English §75
Source[७१] औत्सुक्येन पुनर् अपि तच्-चरितान्य् एव श्रोतुम् इच्छन्तस् तत्रात्मनस् तृप्त्य्- अभावम् आवेदयन्ति । वयं तु न वितृप्याम उत्तम-श्लोक-विक्रमे । यच्-छृण्वतां रस-ज्ञानां स्वादु स्वादु पदे पदे ॥ [भ्प् १.१.१९] योग-यागादिषु तृप्ताः स्मः । भगवद्-विक्रम-मात्रे तु न तृप्याम एव तत्रापि तीर्थं चक्रे नृपोनम् इत्य् आद्य्-उक्त-लक्षणस्य सर्वतोऽप्य् उत्तमश्लोकस्य विक्रमे विशेषेण न तृप्यामः । अलम् इति न मन्यामहे । तत्र हेतुः । यद् विक्रमं शृण्वताम् । यद् वा अन्ये तृप्यन्तु नाम वयं तु नेति तु-शब्दस्यान्वयः ।
[71] autsukyena punar api tac-caritāny eva śrotum icchantas tatrātmanas tṛpty- abhāvam āvedayanti | vayaṃ tu na vitṛpyāma uttama-śloka-vikrame | yac-chṛṇvatāṃ rasa-jñānāṃ svādu svādu pade pade || [BhP 1.1.19] yoga-yāgādiṣu tṛptāḥ smaḥ | bhagavad-vikrama-mātre tu na tṛpyāma eva tatrāpi tīrthaṃ cakre nṛponam ity ādy-ukta-lakṣaṇasya sarvato'py uttamaślokasya vikrame viśeṣeṇa na tṛpyāmaḥ | alam iti na manyāmahe | tatra hetuḥ | yad vikramaṃ śṛṇvatām | yad vā anye tṛpyantu nāma vayaṃ tu neti tu-śabdasyānvayaḥ |
English translation
English witness · section(s) 75
Anuccheda 75
Lord Brahma also confirms that Lord Krsna is the Supreme Personality of Godhead in the following words (Srimad-Bhagavatam 10.14.32):
"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."*
That Sri Krsna is the Original Personality of Godhead is especially confirmed by the phrase "purnam brahma sanatanam" (Lord Krsna is the Absolute Truth, the eternal Supreme Bhrahman).]