CC Madhya 20 extra

TEXT 6

eka bandī chā ḍ e yadi nija-dharma dekhiyā

saṁ sā ra ha-ite tā re mukta karena gosā ñ ā

... gosā ñ ā —the Supreme Personality of Godhead.

[Sanā tana Gosvā mī told the Muslim jailkeeper, ] “If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead. ”

Anubh.: gosā ñ ā — khodā [= Allah], bhagavā n.

TEXTS 10–11

sanā tana kahe, ——“tumi nā kara rā ja-bhaya

dakṣ iṇ a giyā che yadi leuṭ i’ ā oyaya

tā ṅ hā re kahio——sei bā hya-kṛ tye gela

gaṅ gā ra nikaṭ a gaṅ gā dekhi’ jhā ṅ pa dila

… leuṭ i’—returning; ā oyaya—comes; …

Sanā tana replied, “There is no danger. The Nawab has gone to the south. If he returns, tell him that Sanā tana went to pass stool near the bank of the Ganges and that as soon as he saw the Ganges, he jumped in.

Anubh.: leuṭ i’ ā oyaya — comes back. The Western Hindi version is ‘lauṭ ā oyaye’.

TEXT 37

Walking and walking, Sanā tana Gosvā mī finally arrived at a place called Hā jipura. That evening he sat down within a garden.

A. -pr. -bh.: hā jipure — Hā jipura is situated at the confluence of the river Ganges and the river Gaṇ ḍ aka, on the opposite bank from Paṭ nā.

TEXT 70

bhadra karā ñ ā tā ṅ re gaṅ gā -snā na karā ila

ś ekhara ā niyā tā ṅ re nū tana vastra dila

bhadra karā ñ ā —making gentle; ...

Candraś ekhara then made Sanā tana Gosvā mī look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes.

Purp.: The words bhadra karā ñ ā are significant in this verse. Due to his long hair, mustache and beard, Sanā tana Gosvā mī looked like a daraveś a, or hippie...

A. -pr. -bh.: bhadra karā ñ ā — kṣ aura karā iyā, arthā t daraveś ī dā ḍ ī -culakṣ aura karā iyā su-vaiṣ ṇ ava-veś ī karā iyā [= getting shaved, that means getting shaved the beard and hair characterizing a Muslim fakir, and making appear like a nice Vaiṣ ṇ ava. ]

TEXT 86

sei kahe, ——“rahasya kara prā mā ṇ ika hañ ā?

bahu-mū lya bhoṭ a dibā kena kā ṅ thā lañ ā? ”

… prā mā ṇ ika hañ ā —although being a man of authority; …

The mendicant replied, “Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt? ”

Anubh.: prā mā ṇ ika — vicā rā darś a-cayitra, paṇ ḍ ita [= an ideal man of discrimination, a scholar]

TEXT 100

ā panā ra hitā hita kichui nā jā ni!

grā mya-vyavahā re paṇ ḍ ita, tā i satya mā ni

… grā mya-vyavahā re—in ordinary dealings; paṇ ḍ ita—a learned man; …

“I do not know what is beneficial for me or what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.

Anubh.: grā mya-vyavahā ra — strī -puruṣ a-gata laukika vyavahā ra [= worldly dealings between men and women]

TEXT 102

‘ke ā mi’, ‘kene ā mā ya jā re tā pa-traya’

ihā nā hi jā ni——‘kemane hita haya’

“Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?

Purp.: The threefold material miseries are miseries arising from the body and the mind, miseries arising from dealings with other living entities, and miseries arising from natural disturbances. Sometimes we suffer bodily when we are attacked by a fever, and sometimes we suffer mentally when a close relative dies. Other living entities also cause us misery. There are living entities born of the human embryo, of eggs, perspiration and vegetation. Miserable conditions brought about by natural catastrophes are controlled by the higher demigods. There may be severe cold or thunderbolts, or a person may be haunted by ghosts...

A. -pr. -bh.: sanā tana jijñ ā sa karilena, — ‘ā mi ke? ā dhyā tmika, ā dhibhautika, ā dhidaivika, ei tā pa-traya ā mā ke kena jarjarita kariteche, evaṁ ā mā ra ki-rū pe hita haya? ’

Anubh.: tā pa-traya, — (1) ā dhyā tmika, (2) ā dhibhautika, (3) ā dhidaivika—ei tri-vidha duḥ kha. (1) ā dhyā tmika tā pa dui prakā ra—(ka) ś arī rika, yathā jvarā di roga; (kha) mā nasika, yathā priyā dira viyoga. (2) ā dhibhautika tā pa cā ri-prakā ra—(ka) jarā yu-ja-prā ṇ ī haite tā pa; (kha) aṇ ḍ a-ja-prā ṇ ī haite tā pa; (ga) sveda-ja-prā ṇ ī haite tā pa; (gha) udbhij-ja-prā ṇ ī haite tā pa. (3) ā dhidaivika tā pa arthā t vara-devatā yemana indrā di haite utpanna tā pa—ś ī ta, vajra-patana ityā di, evaṁ apa-devatā [= lower demigods] yemana hiṁ sra-hava-bhā va [= ferocious] yakṣ a-piś ā cā di haite aś ubha-janaka apad-vipat-pā tā di [= inauspicious dangers and calamities causing falldowns].

TEXT 119

bhayaṁ dvitī yā bhiniveś ataḥ syā d

ī ś ā d apetasya viparyayo ’smṛ tiḥ

tan-mā yayā to budha ā bhajet taṁ

bhaktyaikayeś aṁ guru-devatā tmā

“‘When the living entity is attracted by the material energy, which is separate from Kṛ ṣ ṇ a, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛ ṣ ṇ a, he becomes Kṛ ṣ ṇ a’s competitor. This is called viparyayo ’smṛ tiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service. ’

A. -pr. -bh.: When the living entity is absorbed in the illusion that there is something different from Kṛ ṣ ṇ a, it brings about his fear, and as he turns away from the Lord, he starts to remember adverse things, produced by mā yā. Therefore a learned person, recognizing the spiritual master as his worshipable deity and the ideal, self-realized soul, worships that Supreme Lord with unalloyed devotion.

Purp.: This is a quotation from Ś rī mad-Bhā gavatam (11. 2. 37). It is an instruction given by Kavi Ṛ ṣ i, one of the nine saintly personalities called the nine Yogendras. When Vasudeva, Kṛ ṣ ṇ a’s father, asked Devarṣ i Nā rada in Dvā rakā about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras. When Ś rī Nā rada Muni discoursed on bhā gavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord…

Anubh.: In response to Vasudeva’s inquiries in Dvā rakā -purī, Devarṣ i Nā rada in the course of his glorifying bhā gavata-dharma described the story of Nimi the King of Videha and the nine Yogendras; when the nine Yogendras arrived at Nimi’s sacrifice, he begged them to discourse on bhā gavata-dharma, and at that point one of them, Kavi Ṛ ṣ i, first mentioned the symptoms of devotional service, and then he gave instructions about the unfortunate situation of the conditioned souls and about the necessity of worshiping the Lord —

(because) ī ś ā t (from the Supreme Personality of Godhead, Kṛ ṣ ṇ a) apetasya (of the conditioned soul who has withdrawn himself) tan-mā yayā (by the illusory, external energy of that Supreme Lord Kṛ ṣ ṇ a) asmṛ tiḥ [= forgetfulness] (that means lack of understanding because the real form of the Lord is veiled, therefore) viparyayaḥ [= misidentification](that means a mistaken reversal of intelligence when one thinks “I am this body” because he forgets his real identity, being strongly intent upon enjoying the illusory fruits of his activities, therefore) dvitī yā bhiniveś ataḥ [= because of absorption in something different] (due to the imaginations derived from one’s sense enjoyment — absorption in another substance than one’s real self, just like this body, as well as being falsely proud of this body, and also being unable to remember one’s real identity) bhayam (all the fears connected with the mundane existence based on the body, wealth, and friends and relatives) syā t (there will be) ataḥ [= therefore] budhaḥ [= one who is wise] (an intelligent living entity who has turned towards Kṛ ṣ ṇ a) tam [= Him] ī ś am (only the transcendental Lord) guru-devatā tmā (guru is certainly a worshipable master, the one dearest to the soul, and he should be seen in this way) ekayā (exclusively, without any break or divertion) bhaktyā (giving up all other paths like that of karma or jñ ā na) ā bhajet (should fully serve). (! )

Purp.: The Lord is the Supersoul, spiritual master and worshipable Deity of all conditioned souls. Not only is Kṛ ṣ ṇ a the supreme worshipful Deity for all living entities, but He is also the guru, or caittya-guru, the Supersoul, who always gives the living entity good counsel. Unfortunately the living entity neglects the Supreme Person’s instructions. He thus identifies with the material energy and is consequently overpowered by a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property. All types of fruitive results actually come from the spirit soul, but because he has forgotten his real duty, he is embarrassed by many material consequences such as fear and attachment. The only remedy is to revert to the service of the Lord and thus be saved from material nature’s unwanted harassment.

TEXT 155

svayaṁ bhagavā n kṛ ṣ ṇ a, ‘govinda’ para nā ma

sarvaiś varya-pū rṇ a yā ṅ ra goloka——nitya-dhā ma

… para nā ma—another name; sarva-aiś varya-pū rṇ a—full of all opulences; yā ṅ ra—whose; goloka—Goloka Vṛ ndā vana; nitya-dhā ma—eternal abode.

“The original Supreme Personality of Godhead is Kṛ ṣ ṇ a. His original name is Govinda. He is full of all opulences, and His eternal abode is known as Goloka Vṛ ndā vana.

A. -pr. -bh.: para nā ma — ś reṣ ṭ ha arthā t mukhya nā ma [= the best or principal name]; ‘kṛ ṣ ṇ a’, ‘govinda’ ityā di [= etc. ] — bhagavā nera mukhya nā ma

Anubh.: kṛ ṣ ṇ era ā vā sa-sthala — sakala aiś varya-pū rṇ a, avinā ś ī o nitya-kā la-sthita goloka-dhā ma [= Kṛ ṣ ṇ a’s dwelling place is Goloka dhā ma which is full of all opulences, never destroyed and eternally present]

TEXT 157

“There are three kinds of spiritual processes for understanding the Absolute Truth—the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramā tmā or Bhagavā n.

A. -pr. -bh.: Those who examine this nondual substance by nirviś eṣ a-jñ ā na realize the nondifferentiated Brahman. For those who examine this supreme object by the path of aṣ ṭ ā ṅ ga-yoga the Paramā tmā appears, who has entered this material world and is situated in the area of heart. Those who worship the Absolute Truth by pure devotional service can see the Supreme Personality of Godhead. [see Purp. to text 158]

TEXT 161

“The Paramā tmā, the Supersoul feature, is a plenary portion of the Supreme Personality of Godhead, who is the original soul of all living entities. Kṛ ṣ ṇ a is the source of the Paramā tmā.

Anubh.: The Supersoul, the partner of all the parts of the illusory world which is felt to be present everywhere in an enchanting way, is to be called the all-pervading Paramā tmā. But Kṛ ṣ ṇ a, being the Supersoul of any Paramā tmā anywhere, in any sentient or inert manifestations, is the best of all.

TEXT 169

“The prā bhava-prakā ś a expansions of Lord Kṛ ṣ ṇ a are not like the expansions of the sage Saubhari. Had they been so, Nā rada would not have been astonished to see them.

A. -pr. -bh.: Ṛ ṣ is like Saubhari made it their practise to expand their bodies by the strength of yoga. But Kṛ ṣ ṇ a’s manifesting many forms is not like that; because Nā rada’s astonishment would not be awakened by seeing the yogic expansions of the body.

TEXT 173

“‘In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifested in many forms, You are one. ’

A. -pr. -bh.: Those who are purified by following the prescribed rules (of the Sā tvata-tantras, Ś iva-tantras, etc. ) worship You, the one original form among the many forms.

Anubh.: When Mahā tmā Akrū ra was taking Lord Balarā ma and Lord Kṛ ṣ ṇ a on his chariot from Gokula to Mathurā, on the path They entered the waters of Yamunā, and there he saw the Lords in all opulence of Viṣ ṇ uloka, along with Ś eṣ a, Nā rada, the four Kumā ras and others, and while praying to Them he mentioned following the paths of sā ṅ khya, yoga, and the three Vedas, and during his description of worship done by the people initiated into vaiṣ ṇ ava, ś aiva and other processes he uttered this verse.

TEXT 174

“The first manifestation of the vaibhava feature of Kṛ ṣ ṇ a is Ś rī Balarā majī. Ś rī Balarā ma and Kṛ ṣ ṇ a have different bodily colors, but otherwise Ś rī Balarā ma is equal to Kṛ ṣ ṇ a in all respects.

Purp.: To understand the difference between svayaṁ -rū pa, tad-ekā tma-rū pa, ā veś a, prā bhava and vaibhava, Ś rī la Bhaktivinoda Ṭ hā kura has given the following description…

A. -pr. -bh.: For understanding the forms like svayaṁ -rū pa, tad-ekā tma-rū pa, ā veś a, prā bhava, vaibhava, etc., the following brief comparison was shown below…

TEXT 193

“Thus the original quadruple forms again manifest Themselves in a second set of quadruple expansions. The residences of these second quadruple expansions cover the four directions.

Anubh.: From Nā rā yaṇ a, the Lord of paravyoma, again unlimited catur-vyū has manifest in the form of a covering in four directions.

TEXT 202

dvā daś a-tilaka-mantra ei dvā daś a nā ma

ā camane ei nā me sparś i tat-tat-sthā na

“When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣ ṇ u names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.

A. -pr. -bh.: ā camana — That ā camana prescribed to be performed during daily pū jā by touching with water different parts of the body beginning with mouth.

TEXT 222

dakṣ iṇ ā dho hasta haite vā mā dhaḥ paryanta

cakrā di astra-dhā raṇ a-gaṇ anā ra anta

dakṣ iṇ a-adhaḥ —the lower right; hasta—hand; haite—from; vā ma-adhaḥ —the lower left hand; paryanta—up to; cakra-ā di—beginning with the disc; astra-dhā raṇ a—of holding the weapons; gaṇ anā ra—of counting; anta—the end.

“The procedure for counting begins with the lower right hand and goes to the upper right hand, the upper left hand, and the lower left hand. Lord Viṣ ṇ u is named according to the order of the weapons He holds in His hands.

Anubh.: caturbhuja viṣ ṇ ura dakṣ iṇ a-dikera nimna-stha haste, dakṣ iṇ a-dikera ū rdhva-stha haste, vā ma-dikera ū rdhva-stha haste evaṁ vā ma-dikera nimna-stha haste paryā ya-krame cā ri-prakā ra astra likhita haiyā che.

[i. e. the translation by SP follows the Anubh. ]

TEXT 241

“Lord Kṛ ṣ ṇ a personally surrounds Dvā rakā -purī as its protector. In different parts of the city, in nine places, He expands in nine different forms.

Anubh.: At this poit it is to be noted that among these nine forms Varā ha and Hayagrī va, although being ‘vaibhavā vastha’ avatā ras, are equal to parā vastha [or ṣ aḍ -aiś varya-pū rṇ a-avatā ras].

TEXT 242

“‘The nine personalities mentioned are Vā sudeva, Saṅ karṣ aṇ a, Pradyumna, Aniruddha, Nā rā yaṇ a, Nṛ siṁ ha, Hayagrī va, Varā ha and Brahmā. ’

Purp.: … The Brahmā mentioned herein is not a living entity. Sometimes, when there is a scarcity of living entities to take charge of Brahmā ’s post, Mahā -Viṣ ṇ u expands Himself as Lord Brahmā. This Brahmā is not considered to be a living entity; He is an expansion of Viṣ ṇ u.

Anubh.: It is said, tatra brahmā tu vijñ eyaḥ pū rvokta-vidhayā hariḥ [“That Brahmā mentioned here is Hari Himself. ”]

bhavet kvacin mahā -kalpe brahmā jī vo ’py upā sanaiḥ

kvacid atra mahā -viṣ ṇ ur brahmatvaḥ pratipadyate

That is the statement from the Padma Purā ṇ a…

TEXT 245

“There are six types of incarnations [avatā ras] of Kṛ ṣ ṇ a. One comprises the incarnations of Viṣ ṇ u [puruṣ a-avatā ras], and another comprises the incarnations meant for the performance of pastimes [lī lā -avatā ras].

Purp. (to text 244): The puruṣ a-avatā ras are the Lords of the universal creation. These are Kā raṇ odakaś ā yī Viṣ ṇ u, Garbhodakaś ā yī Viṣ ṇ u and Kṣ ī rodakaś ā yī Viṣ ṇ u…

Anubh.: puruṣ a-avatā ras: From Mahā -Saṅ karṣ aṇ a, three mū rtis appear — Kā raṇ odakaś ā yī (Bhā 11/4/3[When the primeval Lord Nā rā yaṇ a created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Puruṣ a. ]), Garbhodakaś ā yī (Bhā 1/3/2-3[A part of the puruṣ a lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the puruṣ a, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence. ]), and Kṣ ī rodakaś ā yī (Bhā 2/2/8 [Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively. ] 10/88/5[Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes. ])

lī lā -avatā ras — (see Bhā., the 1st canto, 3rd chapter) …

TEXTS 259-261

“By the agency of the material energy, this same Lord Saṅ karṣ aṇ a creates all the universes. The dull material energy—known in modern language as nature—is not the cause of the material universe.

“Without the Supreme Personality of Godhead’s energy, dull matter cannot create the cosmic manifestation. Its power does not arise from the material energy itself but is endowed by Saṅ karṣ aṇ a.

“Dull matter alone cannot create anything. The material energy produces the creation by the power of the Supreme Personality of Godhead. Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn.

Anubh.: see Ā di 5. 60-64 [Thus prakṛ ti, by the energy of Lord Kṛ ṣ ṇ a, becomes the secondary cause, just as iron becomes red-hot by the energy of fire. … Lord Kṛ ṣ ṇ a is the creator, and mā yā only helps Him as an instrument, just like the potter’s wheel and other instruments, which are the instrumental causes of a pot. ]

TEXT 264

“All the expansions of Lord Kṛ ṣ ṇ a are actually residents of the spiritual world. But when they descend into the material world, they are called incarnations [avatā ras].

Anubh.: see Ā di 5. 81 [That fragment of the Supreme Lord, known as the Mahā -puruṣ a, appears for the purpose of creation, maintenance and annihilation and is called an incarnation. ]

TEXT 299

“‘O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse [Hayagrī va], a tortoise, a lion [Lord Nṛ siṁ ha], a boar [Lord Varā ha] and a swan. You also incarnated as Lord Rā macandra, Paraś urā ma and Vā mana, the dwarf. You have always protected us demigods and the universe in this way. Now please continue. ’

Anubh.: Brahmā, along with other demigods, prayed in this way to the Supreme Lord Ś rī Kṛ ṣ ṇ a who had entered the womb of Devakī who was locked in Kaṁ sa’s prison for the annihilation of demons.

TEXTS 314-315

“For the maintenance of the universe, Lord Kṛ ṣ ṇ a descends as His personal plenary expansion in the form of Viṣ ṇ u. He is the director of the mode of goodness; therefore He is transcendental to the material energy.

“Lord Viṣ ṇ u is in the category of svā ṁ ś a because He has opulences almost equal to Kṛ ṣ ṇ a’s. Kṛ ṣ ṇ a is the original person, and Lord Viṣ ṇ u is His personal expansion. This is the verdict of all Vedic literatures.

Purp. (to text 315): Although an incarnation of the material energy, Lord Brahmā is nonetheless the director of the material mode of passion. Similarly, Lord Ś iva, although simultaneously one with and different from Lord Kṛ ṣ ṇ a, is still the incarnation of the mode of darkness. However, Lord Viṣ ṇ u is Kṛ ṣ ṇ a’s personal expansion; therefore He is the director of the mode of goodness and is always transcendentally situated, beyond the jurisdiction of the modes of material nature. Lord Viṣ ṇ u is the original personal expansion of Kṛ ṣ ṇ a, and Kṛ ṣ ṇ a is the original source of all incarnations. As far as power is concerned, Lord Viṣ ṇ u is as powerful as Lord Kṛ ṣ ṇ a because He possesses all the opulences.

A. -pr. -bh.: brahmā ś aktyā veś a haiyā -o guṇ ā vatā ra. rudra bhedā bheda haiyā -o guṇ ā vatā ra. kintu viṣ ṇ u svā ṁ ś a-rū pe guṇ ā vatā ra haile-o tā ṅ hā ra ś uddha-sattva-guṇ a-darś ane tā ṅ hā ke mā yā -guṇ era atī ta balite haibe. [= But although Lord Viṣ ṇ u is constitutionally also guṇ a-avatā ra, from seeing His qualities in the mode of pure goodness it has to be concluded that He is above the material modes. ] viṣ ṇ u – aṁ ś a, kṛ ṣ ṇ a – tā ṅ hā ra aṁ ś ī ; ataeva kṛ ṣ ṇ era nyā ya viṣ ṇ u – svarū paiś varya-pū rṇ a.

TEXT 319

“O Sanā tana, now just hear about the incarnations who appear during the reign of each Manu [manvantara-avatā ras]. They are unlimited, and no one can count them. Just hear of their source.

Anubh.: manvantarā vatā ra — see A. -pr. -bh. [rendered as Purp. by Ś P] to Ā di 2. 97, Anubh. [rendered as Purp. ] to Ā di 3. 7-9, and Anubh. [rendered as Purp. ] to Madhya 20. 246.

TEXT 325

svā yaṁ bhuve ‘yajñ a’, svā rociṣ e ‘vibhu’ nā ma

auttame ‘satyasena’, tā mase ‘hari’ abhidhā na

“In the Svā yambhuva-manvantara, the avatā ra is named Yajñ a. In the Svā rociṣ a-manvantara, he is named Vibhu. In the Auttama-manvantara, He is named Satyasena, and in the Tā masa-manvantara, He is named Hari.

A. -pr. -bh.: In the Svā yambhuva-manvantara, the avatā ra is named Yajñ a, in the Svā rociṣ a-manvantara, he is named Vibhu, etc. In this way, there are 14 avatā ras in the 14 manvantaras.

TEXT 344

kaler doṣ a-nidhe rā jann asti hy eko mahā n guṇ aḥ

kī rtanā d eva kṛ ṣ ṇ asya mukta-saṅ gaḥ paraṁ 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 Kṛ ṣ ṇ a mahā -mantra, one can become free from material bondage and be promoted to the transcendental kingdom. ’

Anubh.: When Mahā rā ja Parī kṣ it inquired about the means by which people can fulfill their dharma and get rid of their anā rthas in the age of Kali which is full of sin, Ś rī Ś ukadeva first described the dharmas for the ages of Satya, Tretā and Dvā para, and having mentioned the innumerable faults of Kali-yuga, in the end of the chapter he glorified its good quality —

he rā jan, doṣ a-nidheḥ (doṣ ā nā ṁ ā dhā rasya api) kaleḥ (kali-yugasya) ekaḥ mahā n guṇ aḥ asti [= O king, there is one great quality of the age of Kali, although it is a reservoir of faults]; hi (yataḥ )[= because] kṛ ṣ ṇ asya kī rtanā t (ś rī -hariḥ tadī yā nā ṁ ca nā ma-rū pa-guṇ a-lī lā nuvā dā t) [= if one repeats by way of explanation the name, form, qualities and pastimes of the Lord and His devotees] eva mukta-saṅ gaḥ (anyā bhilā ṣ a-varjitaḥ jñ ā na-karmā dy-anā vṛ taḥ ca san) [= being devoid of other desires than to serve Kṛ ṣ ṇ a and uncovered by monistic knowledge or fruitive endeavors] paraṁ (pañ cama-puruṣ ā rthaṁ kṛ ṣ ṇ a-prema) vrajet (labhet) [= one attains the fifth goal of human existence, kṛ ṣ ṇ a-prema].

TEXT 355

“‘The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead. ’

Anubh.: When Kṛ ṣ ṇ a broke two yamalā rjuna trees, showing them His mercy, the two sons of Kuvera, Nalakū vara and Maṇ igrī va, prayed to Him — …

TEXT 397

“The eternal pastimes of Kṛ ṣ ṇ a are continuously taking place in the original Goloka Vṛ ndā vana planet. These same pastimes are gradually manifested within the material world, in each and every brahmā ṇ ḍ a.

Anubh.: … As the Ganges flows without cessation, or as a wheel of fire turns constantly, in the same way the pastimes of Kṛ ṣ ṇ a are permanently manifested and can be percieved in one universe or another.

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