Adi5.97

TEXT 97

brahmāṇḍa-pramāṇa pañcāśat-koṭi-yojana

āyāma, vistāra, dui haya eka sama

SYNONYMS

brahmāṇḍa-pramāṇa—measurement of the universe; pañcāśat—fifty; koṭi—ten millions; yojana—lengths of eight miles; āyāma—length; vistāra—breadth; dui—both of them; haya—are; eka sama—one and the same.

TRANSLATION

The universe measures five hundred million yojanas. Its length and breadth are one and the same.

Adi5.98

TEXT 98

jale bhari’ ardha tāṅhā kaila nija-vāsa

āra ardhe kaila caudda-bhuvana prakāśa

SYNONYMS

jale—with water; bhari’-filling; ardha—half; tāṅhā—there; kaila—made; nija-vāsa—own residence; āra—other; ardhe—in the half; kaila—did; caudda-bhuvana—fourteen worlds; prakāśa—manifestation.

TRANSLATION

After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half.

PURPORT

The fourteen worlds are enumerated in Śrīmad-Bhāgavatam, Second Canto, Fifth Chapter. The upper planetary systems are (1) Bhū, (2) Bhuvar, (3) Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5) Talātala, (6) Mahātala and (7) Sutala. The lower planets, as a whole, are called Pātāla. Among the upper planetary systems, Bhū, Bhuvar and Svar constitute Svargaloka, and the rest are called Martya. The entire universe is thus known as Triloka.

Adi5.99

TEXT 99

tāṅhāi prakaṭa kaila vaikuṇṭha nija-dhāma

śeṣa-śayana-jale karila viśrāma

SYNONYMS

tāṅhāi—there; prakaṭa—manifestation; kaila—did; vaikuṇṭha—the spiritual world; nija-dhāma—His own abode; śeṣa—of Lord Śeṣa; śayana—on the bed; jale—on the water; karila—did; viśrāma—rest.

TRANSLATION

There He manifested Vaikuṇṭha as His own abode and rested in the waters on the bed of Lord Śeṣa.

Adi5.100-101

TEXTS 100-101

ananta-śayyāte tāṅhā karila śayana

sahasra mastaka tāṅra sahasra vadana

sahasra-caraṇa-hasta, sahasra-nayana

sarva-avatāra-bīja, jagat-kāraṇa

SYNONYMS

ananta-śayyāte—on Lord Ananta as a bed; tāṅhā—there; karila śayana—lay down; sahasra—thousands; mastaka—heads; tāṅra—His; sahasra vadana—thousands of faces; sahasra—thousands; caraṇa—legs; hasta—hands; sahasra-nayana—thousands of eyes; sarva-avatāra-bīja—the seed of all incarnations; jagat-kāraṇa—the cause of the material world.

TRANSLATION

He lay there with Ananta as His bed. Lord Ananta is a divine serpent having thousands of heads, thousands of faces, thousands of eyes and thousands of hands and feet. He is the seed of all incarnations and is the cause of the material world.

PURPORT

In the reservoir of water first created by the perspiration of Garbhodakaśāyī Viṣṇu, the Lord lies on the Śeṣa plenary expansion of Viṣṇu, who is described in Śrīmad-Bhāgavatam and in the four Vedas as follows:

sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt
sa bhūmiṁ viśvato vṛtvātyatiṣṭhad daśāṅgulam

The Viṣṇu form called Ananta-śayana has thousands of hands and legs and thousands of eyes, and He is the active generator of all the incarnations within the material world.

Adi5.102

TEXT 102

tāṅra nābhi-padma haite uṭhila eka padma

sei padme haila brahmāra janma-sadma

SYNONYMS

tāṅra—His; nābhi-padma—lotus navel; haite—from; uṭhila—grew; eka—one; padma—lotus flower; sei padme—on that lotus; haila—there was; brahmāra—of Lord Brahmā; janma-sadma—the place of birth.

TRANSLATION

From His navel grew a lotus flower, which became the birthplace of Lord Brahmā.

Adi5.103

TEXT 103

sei padma-nāle haila caudda-bhuvana

teṅho brahmā hañā sṛṣṭi karila sṛjana

SYNONYMS

sei padma-nāle—within the stem of that lotus flower; haila—were; caudda-bhuvana—the fourteen worlds; teṅho—He Himself; brahmā hañā—appearing as Brahmā; sṛṣṭi—the creation; karila sṛjana—created.

TRANSLATION

Within the stem of that lotus were the fourteen worlds. Thus the Supreme Lord, as Brahmā, created the entire creation.

Adi5.104

TEXT 104

viṣṇu-rūpa hañā kare jagat pālane

guṇātīta-viṣṇu sparśa nāhi māyā-guṇe

SYNONYMS

viṣṇu-rūpa—the form of Lord Viṣṇu; hañā—becoming; kare—does; jagat pālane—maintenance of the material world; guṇa-atīta—beyond the material qualities; viṣṇu—Lord Viṣṇu; sparśa—touch; nāhi—not; māyā-guṇe—in the material qualities.

TRANSLATION

And as Lord Viṣṇu He maintains the entire world. Lord Viṣṇu, being beyond all material attributes, has no touch with the material qualities.

PURPORT

Śrī Baladeva Vidyābhūṣaṇa says that although Viṣṇu is the predominating Deity of the quality of goodness in the material world, He is never affected by the quality of goodness, for He directs that quality simply by His supreme will. It is said that all living entities can derive all good fortune from the Lord simply by His will. In the Vāmana Purāṇa it is said that the same Viṣṇu expands Himself as Brahmā and Śiva to direct the different qualities.

Because Lord Viṣṇu expands the quality of goodness, He has the name Sattvatanu. The multifarious incarnations of Kṣīrodakaśāyī Viṣṇu are known as Sattvatanu. Therefore in all Vedic scriptures Viṣṇu has been described as being free from all material qualities. In the Tenth Canto of Śrīmad-Bhāgavatam it is said:

harir hi nirguṇaḥ sākṣāt
puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā
taṁ bhajan nirguṇo bhavet

“The Supreme Personality of Godhead, Hari, is always uncontaminated by the modes of material nature, for He is beyond the material manifestation. He is the source of the knowledge of all the demigods, headed by Lord Brahmā, and He is the witness of everything. Therefore one who worships the Supreme Lord Viṣṇu also attains freedom from the contamination of material nature.” (Bhāg. 10.88.5) One can attain freedom from the contamination of material nature by worshiping Viṣṇu, and therefore He is called Sattvatanu, as described above.

Adi5.105

TEXT 105

rudra-rūpa dhari’ kare jagat saṁhāra

sṛṣṭi-sthiti-pralaya--icchāya yāṅhāra

SYNONYMS

rudra-rūpa—the form of Lord Śiva; dhari’-accepting; kare—does; jagat saṁhāra—annihilation of the material world; sṛṣṭi-sthiti-pralaya—creation, maintenance and annihilation; icchāya—by the will; yāṅhāra—of whom.

TRANSLATION

Assuming the form of Rudra, He destroys the creation. Thus creation, maintenance and dissolution are created by His will.

PURPORT

Maheśvara, or Lord Śiva, is not an ordinary living being, nor is he equal to Lord Viṣṇu. Effectively comparing Lord Viṣṇu and Lord Śiva, the Brahma-saṁhitā says that Viṣṇu is like milk, whereas Śiva is like curd. Curd is nothing like milk, but nevertheless it is milk also.

Adi5.106

TEXT 106

hiraṇya-garbha, antaryāmī, jagat-kāraṇa

yāṅra aṁśa kari’ kare virāṭa-kalpana

SYNONYMS

hiraṇya-garbha—of the name Hiraṇyagarbha; antaḥ-yāmī—the Supersoul; jagat-kāraṇa—the cause of the material world; yāṅra aṁśa kari’-taking as His expansion; kare—does; virāṭa-kalpana—conception of the universal form.

TRANSLATION

He is the Supersoul, Hiraṇyagarbha, the cause of the material world. The universal form is conceived as His expansion.

Adi5.107

TEXT 107

hena nārāyaṇa,--yāṅra aṁśera aṁśa

sei prabhu nityānanda--sarva-avataṁsa

SYNONYMS

hena—such; nārāyaṇa—Lord Nārāyaṇa; yāṅra—of whom; aṁśera—of the plenary part; aṁśa—apart; sei—that; prabhu—the Lord; nityānanda—of the name Nityānanda; sarva-avataṁsa—the source of all incarnations.

TRANSLATION

That Lord Nārāyaṇa is a part of a plenary part of Lord Nityānanda Balarāma, who is the source of all incarnations.

Adi5.108

TEXT 108

daśama ślokera artha kaila vivaraṇa

ekādaśa ślokera artha śuna diyā mana

SYNONYMS

daśama—tenth; ślokera—of the verse; artha—meaning; kaila—have done; vivaraṇa—description; ekādaśa—eleventh; ślokera—of the verse; artha—meaning; śuna—please hear; diyā mana—with the mind.

TRANSLATION

I have thus explained the tenth verse. Now please listen to the meaning of the eleventh verse with all your mind.

Adi5.109

TEXT 109

yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ

poṣṭā viṣṇur bhāti dugdhābdhi-śāyī

kṣauṇī-bhartā yat-kalā so ’py anantas

taṁ śrī-nityānanda-rāmaṁ prapadye

SYNONYMS

yasya—whose; aṁśa-aṁśa-aṁśaḥ—a portion of a portion of a plenary portion; para-ātmā—the Supersoul; akhilānām—of all living entities; poṣṭā—the maintainer; viṣṇuḥ—Viṣṇu; bhāti—appears; dugdha-abdhi-śāyī—Kṣīrodakaśāyī Viṣṇu; kṣauṇī-bhartā—upholder of the earth; yat—whose; kalā—portion of a portion; saḥ—He; api—certainly; anantaḥ—Śeṣa Nāga; tam—to Him; śrī-nityānanda-rāmam—to Lord Balarāma in the form of Lord Nityānanda; prapadye—I surrender.

TRANSLATION

I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart.

Adi5.110

TEXT 110

nārāyaṇera nābhi-nāla-madhyete dharaṇī

dharaṇīra madhye sapta samudra ye gaṇi

SYNONYMS

nārāyaṇera—of Lord Nārāyaṇa; nābhi-nāla—the stem from the navel; madhyete—within; dharaṇī—the material planets; dharaṇīra madhye—among the material planets; sapta—seven; samudra—oceans; ye gaṇi—they count.

TRANSLATION

The material planets rest within the stem that grew from the lotus navel of Lord Nārāyaṇa. Among these planets are seven oceans.

Adi5.111

TEXT 111

tāṅhā kṣīrodadhi-madhye ’śvetadvīpa’ nāma

pālayitā viṣṇu,--tāṅra sei nija dhāma

SYNONYMS

tāṅhā—within that; kṣīra-udadhi-madhye—in part of the ocean known as the ocean of milk; śvetadvīpa nāma—the island named Śvetadvīpa; pālayitā viṣṇu—the maintainer, Lord Viṣṇu; tāṅra—of Him; sei—that; nija dhāma—own residential quarters.

TRANSLATION

There, in part of the ocean of milk, lies Śvetadvīpa, the abode of the sustainer, Lord Viṣṇu.

PURPORT

In the Siddhānta-śiromaṇi, an astrological text, the different oceans are described as follows: (1) the ocean of salt water, (2) the ocean of milk, (3) the ocean of yogurt, (4) the ocean of clarified butter, (5) the ocean of sugarcane juice, (6) the ocean of liquor and (7) the ocean of sweet water. On the southern side of the ocean of salt water is the ocean of milk, where Lord Kṣīrodakaśāyī Viṣṇu resides. He is worshiped there by demigods like Brahmā.

Adi5.112

TEXT 112

sakala jīvera tiṅho haye antaryāmī

jagat-pālaka tiṅho jagatera svāmī

SYNONYMS

sakala—all; jīvera—of the living entities; tiṅho—He; haye—is; antaḥ-yāmī—the Supersoul; jagat-pālaka—the maintainer of the material world; tiṅho—He; jagatera svāmī—the Lord of the material world.

TRANSLATION

He is the Supersoul of all living entities. He maintains this material world, and He is its Lord.

PURPORT

The Laghu-bhāgavatāmṛta gives the following description of the Viṣṇuloka within this universe, quoted from the Viṣṇu-dharmottara: “Above Rudraloka, the planet of Lord Śiva, is the planet called Viṣṇuloka, 400,000 miles in circumference, which is inaccessible to any mortal living being. Above that Viṣṇuloka and east of the Sumeru Hill is a golden island called Mahā-Viṣṇuloka, in the ocean of salt water. Lord Brahmā and other demigods sometimes go there to meet Lord Viṣṇu. Lord Viṣṇu lies there with the goddess of fortune, and it is said that during the four months of the rainy season He enjoys sleeping on that Śeṣa Nāga bed. East of Sumeru is the ocean of milk, in which there is a white city on a white island where the Lord can be seen sitting with His consort, Lakṣmījī, on a throne of Śeṣa. That feature of Viṣṇu also enjoys sleeping during the four months of the rainy season. The Śvetadvīpa in the milk ocean is situated just south of the ocean of salt water. It is calculated that the area of Śvetadvīpa is 200,000 square miles. This transcendentally beautiful island is decorated with desire trees to please Lord Viṣṇu and His consort.” There are references to Śvetadvīpa in the Brahmāṇḍa Purāṇa, Viṣṇu Purāṇa, Mahābhārata and Padma Purāṇa, and there is the following reference in Śrīmad-Bhāgavatam (11.15.18).

śvetadvīpa-patau cittaṁ
śuddhe dharma-maye mayi
dhārayañ chvetatāṁ yāti
ṣaḍ-ūrmi-rahito naraḥ

“My dear Uddhava, you may know that My transcendental form of Viṣṇu in Śvetadvīpa is identical with Me in divinity. Anyone who places this Lord of Śvetadvīpa within his heart can surpass the pangs of the six material tribulations: hunger, thirst, birth, death, lamentation and illusion. Thus one can attain his original, transcendental form.”

Adi5.113

TEXT 113

yuga-manvantare dhari’ nānā avatāra

dharma saṁsthāpana kare, adharma saṁhāra

SYNONYMS

yuga-manu-antare—in the ages and millenniums of Manu; dhari’-accepting; nānā—various; avatāra—incarnations; dharma saṁsthāpana kare—establishes the principles of religion; adharma saṁhāra—vanquishing irreligious principles.

TRANSLATION

In the ages and millenniums of Manu, He appears as different incarnations to establish the principles of real religion and vanquish the principles of irreligion.

PURPORT

Lord Viṣṇu, who lies in the ocean of milk, incarnates Himself in various forms to maintain the laws of the cosmos and annihilate the causes of disturbance. Such incarnations are visible in every manv-antara (i.e., in the course of the reign of each Manu, who lives for 71 x 4,320,000 years). Fourteen such Manus take their birth and die, to yield a place for the next, during one day of Brahmā.

Adi5.114

TEXT 114

deva-gaṇe nā pāya yāṅhāra daraśana

kṣīrodaka-tīre yāi’ karena stavana

SYNONYMS

deva-gaṇe—the demigods; nā—not; pāya—get; yāṅhāra—whose; daraśana—sight; kṣīra-udaka-tīre—on the bank of the ocean of milk; yāi’-go; karena stavana—offer prayers.

TRANSLATION

Unable to see Him, the demigods go to the bank of the ocean of milk and offer prayers to Him.

PURPORT

The denizens of heaven, who live in the planetary systems beginning from Svarloka, cannot even see Lord Viṣṇu in Śvetadvīpa. Unable to reach the island, they can simply approach the beach of the milk ocean to offer transcendental prayers to the Lord, appealing to Him on special occasions to appear as an incarnation.

Adi5.115

TEXT 115

tabe avatari’ kare jagat pālana

ananta vaibhava tāṅra nāhika gaṇana

SYNONYMS

tabe—at that time; avatari’-descending; kare—does; jagat pālana—maintenance of the material world; ananta—unlimited; vaibhava—the opulences; tāṅra—of Him; nāhika—there is not; gaṇana—counting.

TRANSLATION

He then descends to maintain the material world. His unlimited opulences cannot be counted.

Adi5.116

TEXT 116

sei viṣṇu haya yāṅra aṁśāṁśera aṁśa

sei prabhu nityānanda--sarva-avataṁsa

SYNONYMS

sei—that; viṣṇu—Lord Viṣṇu; haya—is; yāṅra—whose; aṁśa-aṁśera—of the part of the plenary part; aṁśa—part; sei—that; prabhu—Lord; nityānanda—Nityānanda; sarva-avataṁsa—the source of all incarnations.

TRANSLATION

That Lord Viṣṇu is but a part of a part of a plenary portion of Lord Nityānanda, who is the source of all incarnations.

PURPORT

The Lord of Śvetadvīpa has immense potency for creation and destruction. Śrī Nityānanda Prabhu, being Baladeva Himself, the original form of Saṅkarṣaṇa, is the original form of the Lord of Śvetadvīpa.

Adi5.117

TEXT 117

sei viṣṇu ’śeṣa’-rūpe dharena dharaṇī

kāṅhā āche mahī, śire, hena nāhi jāni

SYNONYMS

sei—that; viṣṇu—Lord Viṣṇu; śeṣa-rūpe—in form of Lord Śeṣa; dharena—carries; dharaṇī—the planets; kāṅhā—where; āche—are; mahī—the planets; śire—on the head; hena nāhi jāni—I cannot understand.

TRANSLATION

That same Lord Viṣṇu, in the form of Lord Śeṣa, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads.

Adi5.118

TEXT 118

sahasra vistīrṇa yāṅra phaṇāra maṇḍala

sūrya jini’ maṇi-gaṇa kare jhala-mala

SYNONYMS

sahasra-thousands; vistīrṇa-spread; yāṅra-whose; phaṇāra-of the hoods; maṇḍala-group; sūrya-the sun; jini’-conquering; maṇi-gaṇa-jewels; kare-do; jhala-mala-glittering.

TRANSLATION

His thousands of extended hoods are adorned with dazzling jewels surpassing the sun.

Adi5.119

TEXT 119

pañcāśat-koṭi-yojana pṛthivī-vistāra

yāṅra eka-phaṇe rahe sarṣapa-ākāra

SYNONYMS

pañcāśat—fifty; koṭi—ten millions; yojana—eight miles; pṛthivī—of the universe; vistāra—breadth; yāṅra—whose; eka-phaṇe—on one of the hoods; rahe—stays; sarṣapa-ākāra—like a mustard seed.

TRANSLATION

The universe, which measures five hundred million yojanas in diameter, rests on one of His hoods like a mustard seed.

PURPORT

Adi5.120

TEXT 120

sei ta’ ’ananta’ ’śeṣa’--bhakta-avatāra

īśvarera sevā vinā nāhi jāne āra

SYNONYMS

sei ta’-that; ananta—Lord Ananta; śeṣa—the incarnation Śeṣa; bhakta-avatāra—incarnation of a devotee; īśvarera sevā—the service of the Lord; vinā—without; nāhi—not; jāne—knows; āra—anything else.

TRANSLATION

That Ananta Śeṣa is the devotee incarnation of Godhead. He knows nothing but service to Lord Kṛṣṇa.

PURPORT

Śrīla Jīva Gosvāmī, in his Kṛṣṇa-sandarbha, has described Śeṣa Nāga as follows: “Śrī Anantadeva has thousands of faces and is fully independent. Always ready to serve the Supreme Personality of Godhead, He waits upon Him constantly. Saṅkarṣaṇa is the first expansion of Vāsudeva, and because He appears by His own will, He is called svarāṭ, fully independent. He is therefore infinite and transcendental to all limits of time and space. He Himself appears as the thousand-headed Śeṣa.” In the Skanda Purāṇa, in the Ayodhyā-māhātmya chapter, the demigod Indra requested Lord Śeṣa, who was standing before him as Lakṣmaṇa, “Please go to Your eternal abode, Viṣṇuloka, where Your expansion Śeṣa, with His serpentine hoods, is also present.” After thus dispatching Lakṣmaṇa to the regions of Pātāla, Lord Indra returned to his abode. This quotation indicates that the Saṅkarṣaṇa of the quadruple form descends with Lord Rāma as Lakṣmaṇa. When Lord Rāma disappears, Śeṣa again separates Himself from the personality of Lakṣmaṇa. Śeṣa then returns to His own abode in the Pātāla regions, and Lakṣmaṇa returns to His abode in Vaikuṇṭha.

The Laghu-bhāgavatāmṛta gives the following description: “The Saṅkarṣaṇa of the second group of quadruple forms appears as Rāma, taking with Him Śeṣa, who bears the global spheres. There are two features of Śeṣa. One is the bearer of the globes, and the other is the bedstead servitor. The Śeṣa who bears the globes is a potent incarnation of Saṅkarṣaṇa, and therefore He is sometimes also called Saṅkarṣaṇa. The bedstead feature of Śeṣa always presents himself as an eternal servitor of the Lord.”

Adi5.121

TEXT 121

sahasra-vadane kare kṛṣṇa-guṇa gāna

niravadhi guṇa gā’na, anta nāhi pā’na

SYNONYMS

sahasra-vadane—in thousands of mouths; kare—does; kṛṣṇa-guṇa gāna—chanting of the holy attributes of Kṛṣṇa; niravadhi—continuously; guṇa gā’na—chanting of the transcendental qualities; anta nāhi pā’na—does not reach the end.

TRANSLATION

With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in that way, He does not find an end to the qualities of the Lord.

Adi5.122

TEXT 122

sanakādi bhāgavata śune yāṅra mukhe

bhagavānera guṇa kahe, bhāse prema-sukhe

SYNONYMS

sanaka-ādi—the great sages headed by Sanaka, Sananda, etc.; bhāgavata—Śrīmad-Bhāgavatam; śune—hear; yāṅra mukhe—from whose mouth; bhagavānera—of the Personality of Godhead; guṇa—attributes; kahe—say; bhāse—float; prema-sukhe—in the transcendental bliss of love of Godhead.

TRANSLATION

The four Kumāras hear Śrīmad-Bhāgavatam from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead.

Adi5.123

TEXT 123

chatra, pādukā, śayyā, upādhāna, vasana

ārāma, āvāsa, yajña-sūtra, siṁhāsana

SYNONYMS

chatra—umbrella; pādukā—slippers; śayyā—bed; upādhāna—pillow; vasana—garments; ārāma—resting chair; āvāsa—residence; yajña-sūtra—sacred thread; siṁha-āsana—throne.

TRANSLATION

He serves Lord Kṛṣṇa, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne.

Adi5.124

TEXT 124

eta mūrti-bheda kari’ kṛṣṇa-sevā kare

kṛṣṇera śeṣatā pāñā ’śeṣa’ nāma dhare

SYNONYMS

eta—so many; mūrti-bheda—different forms; kari’-taking; kṛṣṇa-sevā kare—serves Lord Kṛṣṇa; kṛṣṇera—of Lord Kṛṣṇa; śeṣatā—ultimate end; pāñā—having reached; śeṣa nāma dhare—assumes the name Śeṣa Nāga.

TRANSLATION

He is thus called Lord Śeṣa, for He has attained the ultimate end of servitude to Kṛṣṇa. He takes many forms for the service of Kṛṣṇa, and thus He serves the Lord.

Adi5.125

TEXT 125

sei ta’ ananta, yāṅra kahi eka kalā

hena prabhu nityānanda, ke jāne tāṅra khelā

SYNONYMS

sei ta’-that; ananta—Lord Ananta; yāṅra—of whom; kahi—I say; eka kalā—one part of the part; hena—such; prabhu nityānanda—Lord Nityānanda Prabhu; ke—who; jāne—knows; tāṅra—His; khelā—pastimes.

TRANSLATION

That person of whom Lord Ananta is a kalā, or part of a plenary part, is Lord Nityānanda Prabhu. Who, therefore, can know the pastimes of Lord Nityānanda?

Adi5.126

TEXT 126

e-saba pramāṇe jāni nityānanda-tattva-sīmā

tāṅhāke ’ananta’ kahi, ki tāṅra mahimā

SYNONYMS

e-saba—all these; pramāṇe—by the evidences; jāni—I know; nityānanda-tattva-sīmā—the limit of the truth of Lord Nityānanda; tāṅhāke—to Him (Lord Nityānanda, Balarāma); ananta—Lord Ananta; kahi—if I say; ki tāṅre mahimā—what glory do I speak about Him.

TRANSLATION

From these conclusions we can know the limit of the truth of Lord Nityānanda. But what glory is there in calling Him Ananta?

Adi5.127

TEXT 127

athavā bhaktera vākya māni satya kari’

sakala sambhave tāṅte, yāte avatārī

SYNONYMS

athavā—otherwise; bhaktera vākya—anything spoken by a pure devotee; māni—I accept; satya kari’-as truth; sakala—everything; sambhave—possible; tāṅte—in Him; yāte—since; avatārī—the original source of all incarnations.

TRANSLATION

But I accept it as the truth because it has been said by devotees. Since He is the source of all incarnations, everything is possible in Him.

Adi5.128

TEXT 128

avatāra-avatārī--abheda, ye jāne

pūrve yaiche kṛṣṇake keho kāho kari’ māne

SYNONYMS

avatāra-avatārī—an incarnation and the source of all incarnations; abheda—identical; ye jāne—anyone who knows; pūrve—formerly; yaiche—just as; kṛṣṇake—unto Lord Kṛṣṇa; keho—somebody; kāho—somewhere; kari’-making; māne—accepts.

TRANSLATION

They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Kṛṣṇa was regarded in the light of different principles by different people.

Adi5.129

TEXT 129

keho kahe, kṛṣṇa sākṣāt nara-nārāyaṇa

keho kahe, kṛṣṇa haya sākṣāt vāmana

SYNONYMS

keho kahe—someone says; kṛṣṇa—Lord Kṛṣṇa; sākṣāt—directly; nara-nārāyaṇa—Lord Nara-Nārāyaṇa; keho kahe—someone says; kṛṣṇa haya—Kṛṣṇa is; sākṣāt vāmana—Lord Vāmanadeva.

TRANSLATION

Some said that Kṛṣṇa was directly Lord Nara-Nārāyaṇa, and some called Him Lord Vāmanadeva incarnate.

Adi5.130

TEXT 130

keho kahe, kṛṣṇa kṣīroda-śāyī avatāra

asambhava nahe, satya vacana sabāra

SYNONYMS

keho kahe—someone says; kṛṣṇa—Lord Kṛṣṇa; kṣīroda-śāyī avatāra—an incarnation of Lord Viṣṇu lying in the ocean of milk; asambhava nahe—there is not impossibility; satya—true; vacana sabāra—everyone’s statement.

TRANSLATION

Some called Lord Kṛṣṇa an incarnation of Lord Kṣīrodakaśāyī. All these names are true; nothing is impossible.

Adi5.131

TEXT 131

kṛṣṇa yabe avatare sarvāṁśa-āśraya

sarvāṁśa āsi’ tabe kṛṣṇete milaya

SYNONYMS

kṛṣṇa—Lord Kṛṣṇa; yabe—when; avatare—descends; sarva-aṁśa-āśraya—the shelter of all other viṣṇu-tattvas; sarva-aṁśa—all plenary portions; āsi’-coming; tabe—at that time; kṛṣṇete—in Kṛṣṇa; milaya—join.

TRANSLATION

When the Supreme Personality of Godhead Kṛṣṇa appears, He is the shelter of all plenary parts. Thus at that time all His plenary portions join in Him.

Adi5.132

TEXT 132

yei yei rūpe jāne, sei tāhā kahe

sakala sambhave kṛṣṇe, kichu mithyā nahe

SYNONYMS

yei yei—whatever; rūpe—in the form; jāne—one knows; sei—he; tāhā—that; kahe—says; sakala sambhave kṛṣṇe—everything is possible in Kṛṣṇa; kichu mithyā nahe—there is no falsity.

TRANSLATION

In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Kṛṣṇa.

PURPORT

In this connection we may mention an incident that took place between two of our sannyāsīs while we were preaching the Hare Kṛṣṇa mahā-mantra in Hyderabad. One of them stated that “Hare Rāma” refers to Śrī Balarāma, and the other protested that “Hare Rāma” means Lord Rāma. Ultimately the controversy came to me, and I gave the decision that if someone says that “Rāma” in “Hare Rāma” is Lord Rāmacandra and someone else says that the “Rāma” in “Hare Rāma” is Śrī Balarāma, both are correct because there is no difference between Śrī Balarāma and Lord Rāma. Here in Śrī Caitanya-caritāmṛta we find that Kṛṣṇadāsa Kavirāja Gosvāmī has stated the same conclusion:

yei yei rūpe jāne, sei tāhā kahe
sakala sambhave kṛṣṇe, kichu mithyā nahe

If someone calls Lord Rāmacandra by the vibration Hare Rāma, or if he understands “Rāmacandra,” he is quite right. Similarly, if one says that Hare Rāma means Śrī Balarāma, he is also right. Those who are aware of the viṣṇu-tattva do not fight over all these details.

In the Laghu-bhāgavatāmṛta Śrīla Rūpa Gosvāmī has explained Kṛṣṇa’s being both Kṣīrodakaśāyī Viṣṇu and Nārāyaṇa in the spiritual sky and expanding in quadruple forms like Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. He has refuted the idea that Kṛṣṇa is an incarnation of Nārāyaṇa. Some devotees think that Nārāyaṇa is the original Personality of Godhead and that Kṛṣṇa is an incarnation. Even Śaṅkarācārya, in his commentary on the Bhagavad-gītā, has accepted Nārāyaṇa as the transcendental Personality of Godhead who appeared as Kṛṣṇa, the son of Devakī and Vasudeva. Therefore this matter may be difficult to understand. But the Gauḍīya Vaiṣṇava-sampradāya, headed by Rūpa Gosvāmī, has established the principle of the Bhagavad-gītā that everything emanates from Kṛṣṇa, who says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: “I am the original source of everything.” “Everything” includes Nārāyaṇa. Therefore Rūpa Gosvāmī, in his Laghu-bhāgavatāmṛta, has established that Kṛṣṇa, not Nārāyaṇa, is the original Personality of Godhead.

THIS WEB PAGE URL: http://causelessmercy.com/Adi5.5.htm