Wednesday 30 August 2023
Lord Balaram
Sometimes people ask who is Lord Balarama? And the answer is that He is the brother of Lord Krishna. However, He does many things besides that.
How we understand this is to first recognize that, according to Vedic scripture such as the Srimad Bhagavata Purana, it is described that Lord Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies. They are no different from Him, but may exhibit differences in form and function.
He first expands Himself into Baladeva, or Balarama, who is considered Krishna’s second body and brother. Balarama assists in Lord Krishna’s innumerable spiritual pastimes in both the spiritual and material realms.
Lord Balarama is also Lord Sankarshana, the predominator of the creative energy. He creates and is also the shelter of the material and spiritual worlds. By the will of Krishna and the power of the spiritual energy, Lord Balarama creates the spiritual world, which consists of the planet Goloka Vrindavana [the supermost spiritual planet] and the Vaikuntha planets [in the spiritual sky]. (Chaitanya-caritamrita, Madhya-lila, 20.255-6)
Lord Balarama especially assists Lord Krishna in the creation of the material world. After Balarama has expanded Himself into Lord Maha-Sankarshana, He expands Himself into four different forms, including: 1) Karanadakashayi Vishnu [Maha-Vishnu], 2) Garbhodakashayi Vishnu [the Vishnu expansion in each universe], 3) Ksirodakashayi Vishnu [the Supersoul in each living being], and 4) Sesha, also called Seshanaga, who lies down and is the support and resting place for Lord Vishnu. These four plenary portions assist in the material cosmic manifestation. Sesha is Balarama’s form who assists in the Lord’s personal service. He is also called Ananta, meaning unlimited, because He assists the Lord in His unlimited variety of pastimes. (Chaitanya-caritamrita, Adi-lila, 5.4-6, 8-11).
To explain more clearly, all expansions of the Lord begin with Sri Krishna. For His pastimes in one of the highest levels of the spiritual realm, called Dvaraka, Sri Krishna expands Himself into Balarama, who then expands Himself into Pradyumna and Aniruddha. These four expand into a second quadruple which is present in the unlimited Vaikuntha planets of the spiritual sky. The second quadruple is known as Vasudeva, Sankarshana, Pradyumna, and Aniruddha. They are changeless, transcendental expansions of the Supreme Lord, Krishna. In the second quadruple, Vasudeva is an expansion of Krishna, and Sankarshana is a representative of Balarama.
In the Vaikuntha spiritual sky there is the pure, spiritual creative energy called Shuddha-satva that sustains all of the spiritual planets with the full opulences of knowledge, wealth, power, beauty, etc., all of which pervade the entire spiritual kingdom and are fully enjoyed by the residents there. This energy is but a display of the creative potencies of Balarama, Maha-Sankarshana. It is also this Sankarshana who is the original cause of the Causal Ocean (which takes shape as a cloud in a corner of the spiritual sky) where Karanodakashayi Vishnu (Maha-Vishnu) sleeps, while breathing out the seeds of the innumerable universes. [This is the start of the material creation. It is the Karana Ocean, also called the Causal Ocean, in which the material universes are manifest.] When the cosmic creation is annihilated, all of the materially conditioned, although indestructible, living entities merge back into the body of Maha-Vishnu where they rest until the time of the next creation. So Balarama as Sankarshana is the origin of Maha-Vishnu, from whom originates all of the potencies of the material manifestation. (Chaitanya-caritamrita, Adi-lila, 5.41 & purport).
So, to summarize, for His spiritual pastimes in the Vaikuntha realm, Lord Krishna has four original expansions, namely Vasudeva, Sankarshana, Pradyumna, and Aniruddha. Maha-Vishnu is an expansion of Sankarshana; Garbhodakashayi Vishnu is an expansion of Pradyumna; and Ksirodakashayi Vishnu is an expansion of Aniruddha. (Chaitanya-caritamrita, Adi-lila, 2.56, purport.
* * *
To begin explaining the purpose and function of these expansions, the Srimad-Bhagavatam (2.6.42) describes that, “Maha-Vishnu (Karanadakashayi Vishnu) is the first incarnation of the Supreme Lord in the process of creating the material worlds. He is the master of eternal time, space, cause and effects, mind, elements, material ego, the modes of nature, senses, the universal form of the Lord (Garbhodakashayi Vishnu) and the sum total of all living beings, both moving and nonmoving.”
Then Maha-Vishnu lies down in the Viraja River, which is the border between the spiritual and material worlds. (Chaitanya-caritamrita, Madhya-lila, 20.268-271)
Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is also the creator of countless individual souls [that spread throughout the material creation]. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls. From Him springs forth the vast expanse of water known as the spiritual Causal Ocean [also known as the Karana Ocean, for which He is also called Karanadakashayi Vishnu]. Maha-Vishnu then reclines in the waters of the Causal Ocean in a state of divine sleep, called yoga-nidra. Thus, it is said that the universal creation is but the dream of Maha-Vishnu. (Brahma-samhita 5.11-12)
Since the waters of the Causal Ocean or Karana Ocean come from the body of Maha-Vishnu, it is completely spiritual. The sacred Ganges River is but a drop from that ocean, which can purify the fallen souls [when they bathe in it]. (Chaitanya-caritamrita, Adil-lila, 5.54)
Lord Balarama also expands into the great serpent known as Ananta, or Seshanaga. He reposes on the Causal Ocean and serves as the couch upon whom Lord Maha-Vishnu reclines. (Brahma-samhita, 5.47) That Ananta-Sesha is the devotee incarnation of God who knows nothing but service to Lord Krishna. With His thousands of mouths, He always sings the endless glories of Lord Krishna. He also expands Himself to serve as Lord Krishna’s paraphernalia, including such items as the umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred gayatri thread, and throne in the pastimes of Lord Krishna. (Chaitanya-caritamrita, Madhya-lila, 5.120-124)
At the time of creation, after the Supreme has been sleeping for some time, the first emanation from the breathing of Lord Maha-Vishnu are the personified Vedas who serve Him by waking Him from His mystic sleep. They begin to enthusiastically sing His glories, pastimes and praises, just as a King is awoken in the morning by poets who recite his heroic deeds. (Srimad-Bhagavatam, 10.87.12-13)
As one of the first expansions from Maha-Vishnu, this also shows the eternal and spiritual nature of the vibrational energy of the Vedic literature. They are not merely the writings of men, but they are spiritual vibrations that exist before, during and after the material creation, and which emanate from the Supreme Lord.
Once the Lord is awoken, He casts His glance upon the material energy of maya. Then she becomes agitated. At that time the Lord injects [through His glance] the original seeds of all living entities. This glance is how the Supreme impregnates material nature with all the living entities. Thus, the Lord does not personally touch the material energy, but by His functional expansion He places the living entities into the material nature by His glance. (Chaitanya-caritamrita, Madhya-lila, 20.272) This functional expansion of the Lord takes the form of Shiva. The glance of Maha-Vishnu is Shiva known as Shambhu. which we explain more fully elsewhere.
After agitating the material nature into three qualities, which are the modes of nature in the form of goodness, passion and ignorance, they become active, and material nature begins to give birth to the total material energy known as the hiranya-mahat-tattva. This is the sum total of cosmic intelligence. Thus, material nature becomes agitated by the destinations of the conditioned souls as determined by the influence of these modes of nature. (Srimad-Bhagavatam 3.26.19) Simply by the glance of Maha-Vishnu consciousness is created, which is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Lord Vasudeva, another expansion of Lord Krishna. This explains how the material energy is like the mother of the living beings while the Lord is the Supreme Father of everyone. Just as a woman cannot give birth without the contact of a man, or at least his seed, so material nature cannot create without the contact of the Supreme Being.
So first, the total material energy is manifest, and from this arise the three types of egotism, which are the original sources of all the demigods [the minor controlling deities], the senses, and material elements. By combining the different elements, the Supreme Lord creates all of the unlimited universes. Once the material elements have been manifested, and the full potential for creating the universes has been established, the innumerable universes begin to emanate from the pores of the body of Maha-Vishnu, and from His exhalations. They appear just like atomic particles that float in sunshine and pass through a screen. Then when Maha-Vishnu finally inhales at the time of the universal annihilation, they return to His body. In this way, Maha-Vishnu is the Superself of all the universes. (Chaitanya-caritamrita, Madhya-lila, 20.275-282)
Brahma, all the demigods, and each universe remain alive for the duration of one of His exhalations. (Brahma-samhita 5.48) However, there is no limit to the exhalations of Maha-Vishnu. (Chaitanya-caritamrita, Madhya-lila, 20.324)
Once all of the universe are created, which are unlimited, Maha-Vishnu expands Himself into unlimited forms and each one enters each universe as Garbhodakashayi Vishnu. Once He is in each universe, He sees that there is no place to reside. Then, after some consideration, He fills half of the universe with water from His own perspiration. He then lays down on the water, again supported by the bed of Seshanaga [an expansion of Lord Balarama]. (Chaitanya-caritamrita, Madhya-lila, 20.284-6)
This Garbhodakashayi Vishnu, who is also known within the universe as Hiranyagarbha and Antaryami, the Supersoul, is glorified in the Vedic hymns. He is the master of each and every universe and shelter of the external or material energy. However, being transcendental, He is completely beyond the touch of the external [material] energy.
Next is the third expansion of Vishnu, called Ksirodakashayi Vishnu, who is the incarnation of the quality of goodness. He is the universal form of the Lord and expands Himself as the Supersoul within every living entity. He is known as Ksirodakashayi Vishnu because He lies on the ocean of milk [ksira] on the island of Svetadvipa. These are the three expansions of Lord Vishnu who oversee and make the creation of the material world possible. (Chaitanya-caritamrita, Madhya-lila, 20.292, 294-5)
This also explains the part that is played by Lord Balarama in this process of material creation. However, after the material creation has been accomplished, then the nectar of the pastimes of Lord Krishna takes place at particular times in the material realm wherein Lord Balarama plays the part of His brother to exhibit so many escapades together in the area of Vrindavana, India. These may be pastimes of killing the demons that attack the residents of Vrindavana, or the fun of playing with the cowherd boys in the forests or in tending the cows. It is all recreation and spiritual enjoyment. These are described in the tenth Canto of the Srimad-Bhagavatam.
Descent of Lord Balarama
Whenever Krishna appears in the material world, He is accompanied by His associates and paraphernalia. Five thousand years ago when Krishna descended into the material world, He was first preceded by Baladeva. Only after Baladeva give His mercy did Krishna descend. Such is the intimate relationship between Krishna and Baladeva.
When Baladeva appeared as the seventh child in the womb of Devaki, she could understand that this was a divine child and this made her all the more concerned about His safety. Even Kamsa could sense His potency and he became fearful, thinking he may have been tricked by the prophecy that he will be slain only by the eight child of Devaki. At this time Krishna instructed Yogamaya, His internal potency, to transfer the unborn child from the womb of Devaki to that of Rohini, one of the other wives of Vasudeva, who was hiding from Kamsa in the house of Nanda Maharaja in Gokul.
In this way Balarama was born in Gokul under the protection of Nanda Maharaja. Garga Muni the venerable kulguru (family priest) of the Yadu dynasty revealed to Rohini that the child she was carrying was indeed that son of her husband Vasudeva. At the time of the name-giving ceremony he named the child Rama, one who gives all pleasures. Referring to the immense strength of the child, Garga Muni predicted that He will also be known as Balarama (bala meaning strength). Since He was forcibly attracted from the womb of Devaki to that of Rohini, He was also called Sankarshana. As the son of Rohini He was known as Rohini-nandan and as the elder brother of Krishna He was also called Douji.
The form of Lord Balarama
Powerful Lord Balarama is sixteen years old, full of the luster of youth and has a fair complexion the color of crystal. He wears blue garments and a garland of forest flowers. His handsome hair is tied in a graceful topknot. Splendid earrings adorn His ears and His neck is splendidly decorated with garlands of flowers and strings of jewels. Splendid armlets and bracelets ornament Douji's graceful and very strong arms and His feet are decorated with splendid jeweled anklets.
Lord Balarama's beauty is enhanced by the earrings touching His cheeks. His face is decorated with tilaka made from musk, and His broad chest is ornamented with a garland of gunja. Balarama's voice is very grave and His arms are very long, touching His thighs
The splendor of Lord Balarama's transcendental form eclipses many millions of glistening rising moons, and the slightest scent of His boundless strength is sufficient to destroy many armies of demons. Although He knows the supernatural power of His younger brother, Krishna, still, out of love for Him, He never leaves Krishna alone in the forest even for a moment. Balarama is Sri Krishna's dearest friend and is a great reservoir of the nectar mellows of many kinds of transcendental pastimes.
Balarama slays Dhenukasura
Dhenukasura was a powerful demon who had assumed the form of an ass. With his demon friends he was occupying Talavana, one of the twelve forests of Vrindavana. Out of fear of these demons no one could approach Talavana and enjoy the numerous flowers and fruits in the forest. Balarama, induced by His cowherd friends, entered the forest desiring to kill the demons. He began shaking the fruit trees, making a big noise. Dhenuka, furious at the intrusion, attacked Balarama with his rear legs, but Balarama easily picked him up by his legs and whirled him around until he died. As the other demon friends of Dhenuka rushed to attack, Krishna and Balarama picked them up and threw them on trees, killing them. Soon the forest was free of all demons, and it appeared that the bent trees were being directed by Balarama to pay obeisances to Krishna.
Balarama kills Pralambasura
Once when Krishna and Balarama were playing with the cowherd boys, a demon named Pralamba entered their midst, disguised as a cowherd boy. Understanding the invincible potency of Krishna, he instead decided to abduct Balarama. At the end of the game, as the losing party he was supposed to carry Balarama on his shoulders. Carrying the Lord on his shoulders he ran swiftly, but Balarama realizing the true identity of the demon began to make himself heavier and heavier. Unable to bear the weight, the demon assumed his original form which was like a huge dark effulgent cloud, decorated with golden ornaments. Balarama then brought His fist down on the head of the demon splitting it into two and causing him to give up his life.
Balarama glorified by Krishna
As the elder brother of Krishna, Balarama was the object of His love and respect. Once when walking in the forest of Vrindavana, Krishna observed the trees bending down as if paying obeisances. He glorified the lotus feet of Balarama as being the object of devotion even for the demigods. He said that the trees, which were impersonalists in previous life times, witnessing the personal form of Balarama were now praying for His devotion. At other times when Balarama would get tired by playing, He would lie down on the lap of one of the cowherd boys and Krishna would personally massage His feet, fan Him and give Him service. Such was the sweet reciprocation of love between Krishna and Balarama.
Yamuna devi chastised
Once Lord Balarama, Who was at the time living in Dwarka, came back to stay in Vrindavana for two months. At this time He enjoyed pastimes with His gopi friends (who were different from the gopis of Krishna). Enjoying such pastimes on the bank of Yamuna at Rama-ghata, the Lord summoned Yamuna so that He could sport in the waters. When Yamuna devi did not respond. Lord Balarama took up His favorite weapon, His plow, and began to drag Yamuna in a hundred streams. Understanding the position of Balarama, Yamuna devi personally appeared and offered her obeisances to the Lord with many prayers in His glorification. Thus appeased, the Lord entered and bathed in the waters of the river.
Kauravas chastised
Samba, the darling son of Jambavati and Krishna, kidnapped Laksmana the daughter of Duryodhana from the assembly where she was supposed to choose her husband. The furious Kauravas after a prolonged fight, finally arrested Samba by sending in six of their greatest warriors. When the Yadavas heard of this they prepared for battle but Lord Balarama pacified them, preferring to find a peaceful solution. However when He requested the Kauravas to return Samba and Laksmana, the Kauravas responded by insulting Him and the Yadava dynasty. Understanding them to be ignorant in their false prestige, Balarama took His plow and began to drag Hastinapura into the Ganges. The terrified Kauravas now surrendered to the lotus feet of Balarama, begging for His mercy. They immediately returned Samba and Laksmana and had them married ceremoniously with many opulent gifts.
Balarama marries Revati
In Satya yuga there was a King named Raivata whose daughter Revati was excellent in all respects. Unable to find a match suitable for her, the king took her to the court of Brahma for his advise. After waiting for some time when the king met with Brahma, he was shocked to learn that in the short time he spent in the Brahmaloka, millions of years had already passed on Earth and at the time Dvapara yuga was concluding. However Lord Brahma informed King Raivata that present at this time was Lord Balarama Who was more than qualified to be the husband of Revati.
King Raivata returned and approached Balarama to accept Revati as His wife. However Revati belonged to an earlier yuga when people were much larger physically. So Lord Balarama placed His plow on her head until she shrunk to an appropriate size and accepted her as His wife.
Balarama and the Mahabharata
In general Balarama was equally affectionate to both the Pandavas and the Kauravas. He accepted both Duryodhana and Bhima as His disciples in the art of mace-war. As a teacher He appreciated the superior technique of Duryodhana as opposed to the raw strength of Bhima. At the time of Mahabharata, He refused to take sides and instead went on an extended pilgrimage to the holy places. In the battle between Bhima and Duryodhana, He became angry at Bhima for killing Duryodhana by trickery, but was appeased by Sri Krishna.
Killing of Romaharshana
Towards the end of Dvapara yuga thousands of sages assembled on the banks of Naimisharana to perform a thousand year yajna in an effort to reverse the onset of Kali yuga. They appointed as their leader Romaharshana, one of the main disciple of Vyasadeva, who was also present when Sukadeva Goswami narrated Srimad Bhagavatam to King Parikshit.
When Lord Balarama entered the assembly, understanding Him to be the Supreme Personality of Godhead, all present rose to offer Him respect. However Romaharshana, proud at occupying the position of the leader did not get up. Lord Balarama could understand that even though Romaharshana was a an expert Vedantist, he had not yet realized these teachings. Considering him unqualified to lead the ceremony, Balarama touched him with a blade of grass causing him to die. He then instituted Suta, the son of Romaharshana as the leader of the assembly and continued with His pilgrimage.
Mercy of Lord Balarama
Lord Balarama exemplifies the service attitude to Krishna. His only mission is to please Krishna by rendering service to Him, whether it is in the creation of the material worlds, maintaining the spiritual world or as His personal paraphernalia.
Lord Balarama is the eternal companion of Sri Krishna. He came as Lakshmana with Rama and later as Nityananda Prabhu with Caitanya Mahaprabhu. He is the original spiritual master, and any one desiring to make spiritual progress must first get the mercy of Lord Balarama.
Compiled by Stephen Knapp (Sri Nandanandana Dasa. Servent And Disciple Of Srila Prabhupada.)
🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆
Hare Krishna 🙏
For Authorized Spiritual Articles,Posters , Quote etc . . kindly download Telegram application in Google play store and Follow the below link for telegram Suddha Bhakti channel 👇
Tuesday 29 August 2023
Beauty of Baladeva
One devotee described the personal beauty of Baladeva as follows: "Let me take shelter of the lotus feet of Balarāma, whose beauty is enhanced by the earrings touching his cheeks. His face is decorated with tilaka made from kastūrī (musk), and His broad chest is decorated with a garland of guñja (small conchshells). His complexion is as white as an autumn cloud, He wears garments of blue color, and His voice is very grave. His arms are very long, touching His thighs, and He has shown His great strength by killing the Pralamba demon. Let me take shelter of this chivalrous Balarāma."*
Balarāma and Baladeva are different names for the same expansion of Kṛṣṇa. He is Kṛṣṇa's elder brother.
Baladeva's affection for Kṛṣṇa is illustrated in this statement to Subala: "My dear friend, please inform Kṛṣṇa not to go to Kāliya's lake today. Today is His birthday, and so I wish to go along with Mother Yaśodā to bathe Him. Tell Him He should not leave the house today." This shows how Balarāma, Kṛṣṇa's elder brother, took care of Kṛṣṇa with parental love, within the scope of fraternal affection.
Nectar of Devotion, 41
🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆 🔆🔆🔆🔆🔆🔆🔆
Hare Krishna 🙏
For Authorized Spiritual Articles,Posters , Quote etc . . kindly download Telegram application in Google play store and Follow the below link for telegram Suddha Bhakti channel 👇
Friday 25 August 2023
Sri Balabhadra-sahasra-näma
Sri Balabhadra-sahasra-näma
A Thousand Names of Lord Balaräma
The Balarama Pranams
namas te halagraha
namas te musalayudha
namas te revati-kanta
namas te bhakta-vatsala
namas te dharani-dhara
namas te balanam srestha
pralambare namas te 'stu
ehi mam krsna-purvaja
From Garga-samhita Canto 8: Chapter Thirteen
Text 1
duryodhana uvaca
balabhadrasya devasya
pradvipaka maha-mune
namnam sahasram me bruhi
guhyam deva-ganair api
Duryodhana said: O great sage Pradvipaka, please tell me the thousand names of Lord Balarama, names kept secret from even the demigods.
Text 2
sri-pradvipaka uvaca
sadhu sadhu maha-raja
sadhu te vimalam yasah
yat prcchase param idam
gargoktam deva-durlabham
sri-pradvipaka uvaca-Sri Pradvipaka said; sadhu-good; sadhu-good;
maha-raja-O king; sadhu-good; te-of you; vimalam-pure; yasah-fame; yat-what;
prcchase-you ask; param-great; idam-this; gargoktam-spoken by Garga Muni;
deva-to the demigods; durlabham-rare.
Sri Pradvipaka said: Well done! Well done! Well done! O king, your fame is spotless. Your question has been answered by Garga Muni in words rarely heard by even the demigods.
Text 3
namnam saharsam divyanam
vaksyami tava cagratah
gargacaryena gopibhyo
dattam krsna-tate subhe
namnam-of names; saharsam-thousand; divyanam-divine; vaksyami-I will tell;
tava-to you; ca-and; agratah-in the Spresence; gargacaryena-by Garga Muni;
gopibhyah-to the gopis; dattam-given; krsna-tate-on the shore of the Yamuna;
subhe-beautiful.
I will tell you Lord Balarama's thousand transcendental names, names that Garga Muni gave to the gopis on the beautiful bank of the Yamuna.
Text 4
om asya sri-balabhadra-sahasra-nama-stotra-mantrasya gargacarya rsih anustup
chandah sankarsanah paramatma devata balabhadra iti bijam revatiti saktih
ananta iti kilakam balabhadra-prity-arthe jape viniyogah.
Om. Of the mantra-prayer of the thousand names of Lord Balarama the sage is Garga Muni, the meter is anustup, the Deity is Lord Balarama, the Supreme Personality of Godhead, the bija is Balabhadra, the sakti is Revati, the kilaka is Ananta, and the purpose of chanting the names is the pleasure of Lord Balarama.
Text 4 (b)
atha dhyanam
sphurad-amala-kiritam kinkini-kankanarham
calad-alaka-kapolam kundala-sri-mukhabjam
tuhina-giri-manojnam nila-meghambaradhyam
hala-musala-visalam kama-palam samide
Meditation
I glorify Lord Balarama, decorated with a glittering crown, bracelets, tinkling ornaments, moving locks of hair on His cheeks, splendid earrings on
His handsome lotus face, and garments dark like monsoon clouds, holding a great club and plow, fulfilling all desires, and handsome like a mountain of
ice and snow.
Text 5
om balabhadro ramabhadro
ramah sankarsano 'cyutah
revati-ramano devah
kama-palo halayudhah
Om. Lord Balarama is supremely powerful and happy (balabhadra), the supreme enjoyer (ramabhadra and (rama), all-attractive (sankarsana), infallible
(acyuta), the lover of Revati (revati-ramana), the splendid Supreme Personality of Godhead (deva), the Lord who fulfills desires (kama-pala), and He who carries a plow-weapon (halayudha).
Text 6
nilambarah sveta-varno
baladevo 'cyutagrajah
pralambaghno maha-viro
rauhineyah pratapavan
He is dressed in blue garments (nilambara), fair-complexioned (sveta-varna), splendid and powerful (baladeva), the elder brother of the infallible
Supreme Personality of Godhead (acyutagraja), the killer of Pralamba (pralambaghna), a great hero (maha-vira), the son of Rohini (rauhineya), and very powerful (pratapavan).
Text 7
talanko musali hali
harir yadu-varo bali
sira-panih padma-panir
lagudi venu-vadanah
He bears the insignia of a palm tree (talanka), holds a club (musali), holds a plow (hali), takes away all that is inauspicious (hari), is the best of the Yadus (yadu-vara), is powerful (bali), holds a plow in His hand (sira-pani), has lotus hands (padma-pani), holds a club (lagudi), and plays the flute (venu-vadana).
Text 8
kalindi-bhedano viro
balah prabalah urdhvagah
vasudeva-kalanantah
sahasra-vadanah svarat
He divided the Yamuna (kalindi-bhedana). He is a heroic (vira), powerful (bala, and prabala), exalted (urdhvaga), a plenary expansion of Lord Krsna (vasudeva- Skala), and limitless (ananta), has a thousand heads (sahasra-vadana), and is independent (svarat).
Text 9
vasur vasumati-bharta
vasudevo vasuttamah
yaduttamo yadavendro
madhavo vrsni-vallabhah
He is opulent (vasu), the goddess of fortune's husband (vasumati-bharta), the son of Vasudeva (vasudeva), the best of the Vasus (vasuttama), the best
of the Yadavas (yaduttama), the king of the Yadavas (yadavendra), the goddess of fortune's husband (madhava), and dear to the Vrsnis (vrsni-vallabha).
Text 10
dvarakeso mathureso
dani mani maha-manah
purnah puranah purusah
paresah paramesvarah
He is the king of Dvaraka (dvarakesa), the king of Mathura (mathuresa), generous (dani), noble (mani), noble-hearted (maha-mana), perfect (purna), the ancient Supreme Personality of Godhead (purana), the Supreme Person (purusa), the Supreme Master (paresa), and the Supreme Controller (paramesvara).
Text 11
paripurnatamah saksat
paramah purusottamah
anantah sasvatah seso
bhagavan prakrteh parah
He is the perfect Supreme Personality of Godhead (paripurnatama), the Supreme Personality of Godhead directly (saksat-parama), the Supreme Person (purusottama), limitless (ananta), eternal (sasvata), Lord Sesa (sesa), the supremely opulent Lord (bhagavan), and beyond the world of matter (prakrteh para).
Text 12
jivatma paramatma ca
hy antaratma dhruvo 'vyayah
catur-vyuhas catur-vedas
catur-murtis catus-padah
He is the father of all living entities (jivatma), the Supersoul present in everyone's heart (paramatma and antaratma), eternal (dhruva), imperishable (avyaya), the origin of the catur-vyuha expansions (catur-vyuha), the author of the four Vedas (catur-veda), the origin of the catur-vyuha (catur-murti), and the master of the four worlds (catus-pada).
Text 13
pradhanam prakrtih saksi
sanghatah sanghavan sakhi
maha-mana buddhi-sakhas
ceto 'hankara avrtah
He is pradhana (pradhana), prakrti (prakrti), the witness (saksi), accompanied by His associates (sanghata, sanghavan, and sakhi), noble-hearted (maha-mana), and the best counselor (buddhi-sakha). He is consciousness (ceta), and ego (ahankara). He is accompanied by His associates (avrta).
Text 14
indriyeso devatatma
jnanam karma ca sarma ca
advitiyo dvitiyas ca
nirakaro niranjanah
He is the master of the senses (indriyesa), the Supreme Personality of Godhead (devata), the Supersoul (atma), knowledge (jnana), action (karma), auspiciousness (sarma), one without a second (advitiya), different from the individual living entities (dvitiya), a person whose form is not material (nirakara), and not touched by matter (niranjana).
Text 15
virat samrat mahaughas ca
dharah sthasnus carisnuman
phanindrah phani-rajas ca
sahasra-phana-manditah
He is the entire universe (virat), the supreme monarch (samrat), a great flood (mahaugha), the maintainer of all (dhara), unmoving (sthasnu), going everywhere (carisnuman), the king of serpents (phanindra, and phani-raja), and the serpent with a thousand hoods (sahasra-phana-mandita).
Text 16
phanisvarah phani sphurtih
phutkari citkarah prabhuh
mani-haro mani-dharo
vitali sutali tali
He is the king of serpents (phanisvara, and phani), the Supreme Personality of Godhead who has appeared in the material world (sphurti), a hissing serpent (phutkari, and citkara), the supreme master (prabhu), and decorated with a jewel necklace (mani-hara, and mani-dhara). He resides in Vitalaloka (vitali), Sutalaloka (sutali), and Talaloka (tali).
Text 17
atali sutalesas ca
patalas ca talatalah
rasatalo bhogitalah
sphurad-danto mahatalah
He resides in Atalaloka (atali), and is the king of Sutalaloka (sutalesa). He resides in Patalaloka (patala), Talatalaloka (talatala), and Rasatalaloka (rasatala). He has great hoods (bhogitala), and glittering fangs (sphurad-danta). He resides on Mahatalaloka (mahatala).
Text 18
vasukih sankhacudabho
devadatto dhananjayah
kambalasvo vegataro
dhrtarasto maha-bhujah
He is Vasuki (vasuki). He is splendid like a conch-jewel (sankhacudabha), is the benefactor of the demigods (devadatta), and is the winner of wealth (dhananjaya). He is Kambalasva (kambalasva). He is the fastest (vegatara), the king (dhrtarasta), and the hero of mighty arms (maha-bhuja).
Text 19
varuni-mada-mattango
mada-ghurnita-locanah
padmaksah padma-mali ca
vanamali madhusravah
He is intoxicated by drinking varuni (varuni-mada-mattanga), His eyes roll in intoxication (mada-ghurnita-locana), His eyes are lotus flowers (padmaksa), He wears a lotus garland (padma-mali), and a forest garland (vanamali), and His fame is sweet (madhusrava).
Text 20
koti-kandarpa-lavanyo
naga-kanya-samarcitah
nupuri katisutri ca
kataki kanakangadi
He is more handsome than millions of Kamadevas (koti-kandarpa-lavanya), and He is worshiped by the naga-kanyas (naga-kanya-samarcita). He wears tinkling anklets (nupuri), a belt (katisutri), golden bracelets (kataki), and golden armlets (kanakangadi).
Text 21
Smukuti kundali dandi
sikhandi khanda-mandali
kalih kali-priyah kalo
nivata-kavacesvarah
He wears a crown (mukuti) and earrings (kundali). He carries a staff (dandi). He wears a peacock featHer (sikhandi), and a khanda-mandala (khanda-mandali). He likes to fight (kali and kali-priya), He is time (kala), and He is fitted with armor (nivata-kavacesvara).
Text 22
samhara-krd rudra-vapuh
kalagnih pralayo layah
mahahih paninih sastra-
bhasya-karah patanjalih
He destroys the universe (samhara-krt). He is the forms of the Rudras (rudra-vapu), the fire of time (kalagni), the destruction of the universe (pralaya and laya), a great serpent (mahahi), Panini (panini), the author of commentaries (sastra-bhasya-kara), and Patanjali (patanjali).
Text 23
katyayanah pakvimabhah
sphotayana urangamah
vaikuntho yajniko yajno
vamano harino harih
He is Katyayana (katyayana), and He is glorious (pakvimabhah and sphotayana). He is the serpent Ananta (urangama). He is the master of the spiritual world (vaikuntha), the performer of yajnas (yajnika) yajna itself (yajna), Vamana (vamana), fair-complexioned (harina), and Lord Hari (hari).
Text 24
krsno visnur maha-visnuh
prabhavisnur visesa-vit
hamso yogesvaro kurmo
varaho narado munih
He is Krsna (krsna), Visnu (visnu), Maha-visnu (maha-visnu), all-powerful (prabhavisnu), all-knowing (visesa-vit), like a swan (hamsa), the master of yoga (yogesvara), Kurma (kurma), Varaha (varaha), Narada (narada), and a great sage (muni).
Text 25
sanakah kapilo matsyah
kamatho deva-mangalah
Sdattatreyah prthur vrddha
rsabho bhargavottamah
He is Sanaka (sanaka), Kapila (kapila), Matsya (matsya and kamatha), the auspiciousness of the demigods (deva-mangala), Dattatreya (dattatreya),
Prthu (prthu), Vrddha (vrddha), Rsabha (rsabha), and the best of the Bhrgu dynasty (bhargavottama).
Text 26
dhanvantarir nrsimhas ca
kalkir narayano narah
ramacandro raghavendrah
kosalendro raghudvahah
He is Dhanvantari (dhanvantari), Nrsimha (nrsimha), Kalki (kalki), Narayana (narayana), Nara (nara), and Ramacandra (ramacandra, raghavendra, kosalendra, and raghudvaha).
Text 27
kakutsthah karuna-sindhu
rajendrah sarva-laksanah
suro dasarathis trata
kausalyananda-vardhanah
He is the most exalted (kakutstha), and ocean of mercy (karuna-sindhu), the king of kings (rajendra), all glorious (sarva-laksana), heroic (sura), the son of Dasaratha (dasarathi), the great protector (trata), and the bliss of Kausalya (kausalyananda-vardhana).
Text 28
saumitrir bharato dhanvi
satrughnah satru-tapanah
nisangi kavaci khadgi
sari jyahata-kosthakah
He is the son of Sumitra (saumitri), Bharata (bharata), a great bowman (dhanvi), Satrughna (satrughna and satru-tapana), a great bowman (nisangi),
a warrior wearing armor (kavaci), a warrior carrying a sword (khadgi), and a great bowman (sari and jyahata-kosthaka).
Text 29
baddha-godhanguli-tranah
sambhu-kodanda-bhanjanah
yajna-trata yajna-bharta
marica-vadha-karakah
He wears the shoulder and finger armor of a bowman (baddha-godhanguli-trana). He broke Lord Siva's bow (sambhu-kodanda-bhanjana). He protected the yajna (yajna- Strata and yajna-bharta). He killed Marica (marica-vadha-karaka).
Text 30
asuraris tatakarir
vibhisana-sahaya-krt
pitr-vakya-karo harsi
viradharir vanecarah
He is the enemy of the demons (asurari), the enemy of Tataka (tatakari), the ally of Vibhisana (vibhisana-sahaya-krt), a son who followed His father's
order (pitr-vakya-kara), (harsi), happy (viradhari), and the Lord who wandered in the forest (vanecara).
Text 31
munir muni-priyas citra-
kutaranya-nivasa-krt
kabandhaha dandakeso
ramo rajiva-locanah
He is a sage (muni), dear to the sages (muni-priya), a resident of Citrakuta forest (citrakutaranya-nivasa-krt), the killer of Kabandha (kabandhaha), the
master of Dandaka forest (dandakesa), Lord Rama (rama), and lotus-eyed (rajiva-locana).
Text 32
matanga-vana-sancari
neta pancavati-patih
sugrivah sugriva-sakho
hanumat-prita-manasah
He wandered in Matanga forest (matanga-vana-sancari). He is supreme leader (neta). He is the master of Pancavati forest (pancavati-pati). He has
a graceful neck (sugriva), and is the friend of Sugriva (sugriva-sakha). In His heart He loves Hanuman (hanumat-prita-manasa).
Text 33
setubandho ravanarir
lanka-dahana-tat-parah
ravanyarih puspakastho
janaki-virahaturah
He built the bridge at Setubandha (setubandha), is the enemy of Ravana (ravanari), burned Lanka to the ground (lanka-dahana-tat-para), is the enemy
of Ravana (ravanyari), traveled in a flower-chariot (puspakastha), and was distressed in separation from Sita (janaki-virahatura).
Text 34
ayodhyadhipatih srimal
lavanarih surarcitah
surya-vamsi candra-vamsi
vamsi-vadya-visaradah
He was the king of Ayodhya (ayodhyadhipati), handsome and glorious (srimal), the enemy of Lavanasura (lavanari), worshiped by the devas (surarcita), born in the Surya dynasty (surya-vamsi), born in the Candra dynasty (candra-vamsi), and expert at playful the flute (vamsi-vadya-visarada).
Text 35
gopatir gopa-vrndeso
gopo gopisatavrtah
gokuleso gopa-putro
gopalo go-ganasrayah
He is the master of the surabhi cows (gopati), the master of the gopas (gopa-vrndesa), a gopa (gopa), surrounded by hundred of gopis
(gopisatavrta), the master of Gokula (gokulesa), the son of a gopa (gopa-putra), the protector of the cows (gopala), and the shelter of the cows (go-ganasraya).
Text 36
putanarir bakaris ca
trnavarta-nipatakah
agharir dhenukaris ca
pralambarir vrajesvarah
He is the enemy of Putana (putanari), the enemy of Baka (bakari), the killer of Trnavarta (trnavarta-nipataka), the enemy of Aghasura (aghari), the enemy
of Dhenuka (dhenukari), the enemy of Pralamba (pralambari), and the king of Vraja (vrajesvara).
Text 37
arista-ha kesi-satrur
vyomasura-vinasa-krt
agni-pano dugdha-pano
vrndavana-latasritah
He is the killer of Arista (arista-ha), the enemy of Kesi (kesi-satru), the killer of Vyomasura (vyomasura-vinasa-krt), the swallower of a forest-fire
(agni-pana), a child who drinks milk (dugdha-pana), and a boy who stays among the flowering vines of Vrndavana forest (vrndavana-latasrita).
Text 38
yasomati-suto bhavyo
rohini-lalitah sisuh
rasa-mandala-madhya-stho
rasa-mandala-mandanah
He is the son of Yasoda (yasomati-suta), glorious, charming, handsome, and auspicious (bhavya), a child who plays with Rohini (rohini-lalita), a child
(sisu), the dancer in the middle of the rasa-dance circle (rasa-mandala-madhya-stha), and the ornament of the rasa-dance circle (rasa-mandala-mandana).
Text 39
gopika-sata-yutharthi
sankhacuda-vadhodyatah
govardhana-samuddharta
sakra-jid vraja-raksakah
He yearns to enjoy pastimes with hundreds of gopis (gopika-sata-yutharthi). He is the killer of Sankhacuda (sankhacuda-vadhodyata), the lifter of
Givardhana Hill (govardhana-samuddharta), the warrior who defeated Indra (sakra-jid), and the protector of Vraja (vraja-raksaka).
Text 40
vrsabhanu-varo nanda
anando nanda-vardhanah
nanda-raja-sutah srisah
kamsarih kaliyantakah
He is the groom King Vrsabhanu chose for his daughter (vrsabhanu-vara). He is bliss personified (nanda and ananda), delightful (nanda-vardhana), the
son of King Nanda (nanda-raja-suta), the master of the goddess of fortune (srisa), the enemy of Kamsa (kamsari), and the subduer of Kaliya (kaliyantaka).
Text 41
rajakarir mustikarih
kamsa-kodanda-bhanjanah
canurarih kuta-hanta
salaris tosalantakah
He is the enemy of a washerman (rajakari), the enemy of Mustika (mustikari), the breaker of Kamsa's bow (kamsa-kodanda-bhanjana), the enemy of Canura (canurari), the killer of Kuta (kuta-hanta), the enemy of Sala (salari), and the killer of Tosala (tosalantaka).
Text 42
kamsa-bhratr-nihanta ca
malla-yuddha-pravartakah
gaja-hanta kamsa-hanta
kala-hanta kalanka-ha
He is the killer of Kamsa's brothers (kamsa-bhratr-nihanta), San expert wrestler (malla-yuddha-pravartaka), the killer of an elephant (gaja-hanta),
the killer of Kamsa (kamsa-hanta), the killer of Kala (kala-hanta), and the killer of Kalanka (kalanka-ha).
Text 43
magadharir yavana-ha
pandu-putra-sahaya-krt
catur-bhujah syamalangah
saumyas caupagavi-priyah
He is the enemy of Jarasandha (magadhari), the killer of Kalayavana (yavana-ha), the ally of the Pandavas (pandu-putra-sahaya-krt), four-armed
Lord Narayana (catur-bhuja), dark-complexioned Lord Krsna (syamalanga), gentle (saumya), and dear to Aupagavi (aupagavi-priya).
Text 44
yuddha-bhrd uddhava-sakha
mantri mantra-visaradah
vira-ha vira-mathanah
sankha-cakra-gada-dharah
He is a warrior (yuddha-bhrd), the friend of Uddhava (uddhava-sakha), a counselor (mantri), expert at giving counsel (mantra-visarada), a killer of
great warriors (vira-ha and vira-mathana), and the holder of a conch, disc, and club (sankha-cakra-gada-dhara).
Text 45
revati-citta-harta ca
raivati-harsa-vardhanah
revati-prana-nathas ca
revati-priya-karakah
He charmed Revati's heart (revati-citta-harta), delighted Revati (raivati-harsa-vardhana), is the Lord of Revati's life (revati-prana-natha), and is the delight of Revati (revati-priya-karaka).
Text 46
jyotir jyotismati-bharta
revatadri-vihara-krt
dhrta-natho dhanadhyakso
danadhyakso dhanesvarah
He is splendor (jyoti), the master of Jyotismati (jyotismati-bharta), the enjoyer of pastimes on Mount Revata (revatadri-vihara-krt), the master of patience and tolerance (dhrta-natha), the final judge (dhanadhyaksa), (danadhyaksa), and the master of wealth (dhanesvara).
Text 47
maithilarcita-padabjo
manado bhakta-vatsalah
duryodhana-gurur gurvi
gada-siksa-karah ksami
His lotus feet were worshiped by the people of Mithila (maithilarcita-padabja), He gives honor to others (manada), He loves His devotees (bhakta-vatsala), He is the guru of Duryodhana (duryodhana-guru), He is devoted to His guru (gurvi), He taught the art of fighting with a club (gada-siksa-kara), and He is tolerant and forgiving (ksami).
Text 48
murarir madano mando
'niruddho dhanvinam varah
kalpa-vrksah kalpa-vrksi
kalpa-vrksa-vana-prabhuh
He is the enemy of Mura (murari), handsome like Kamadeva (madana), gentle (manda), invincible (aniruddha), the best of bowmen (dhanvinam vara), a kalpa-vrksa tree (kalpa-vrksa and kalpa-vrksi), and the master of a forest of (kalpa-vrksa trees (kalpa-vrksa-vana-prabhu).
Text 49
symantaka-manir manyo
gandivi kairavesvarah
kumbhanda-khandana-karah
kupakarna-prahara-krt
He is the owner of the Syamantaka jewel (symantaka-mani), glorious (manya), the friend of Arjuna (gandivi), the king of the Kauravas (kauravesvara), the
killer of Kumbandha (kumbhanda-khandana-kara), and the killer of Kupakarna (kupakarna-prahara-krt).
Text 50
sevyo raivata-jamata
madhu-madhava-sevitah
balistha-pusta-sarvango
hrstah pustah praharsitah
He is the final object of devotional service (sevya), the son-in-law of King Revata (raivata-jamata), served by Lord Krsna and the residents of Mathura
(madhu-madhava-sevita), most powerful in every limb (balistha-pusta-sarvanga), happy (hrsta and praharsita), and stout and strong (pusta).
Text 51
varanasi-gatah kruddhah
sarvah paundraka-ghatakah
sunandi sikhari silpi
dvividanga-nisudanah
He traveled to Varanasi (varanasi-gata). He may become angry (kruddha). He is everything (sarva). He killed Paundraka (paundraka-ghataka). He carries the sword Sunanda (sunandi), wears a crown (sikhari), is artistic (silpi), and killed Dvivida (dvividanga-nisudana).
Note: Sunanda is the name of Lord Krsna's sword.
Text 52
hastinapura-sankarsi
rathi kaurava-pujitah
visva-karma visva-dharma
deva-sarma daya-nidhih
He dragged the city of Hastinapura (hastinapura-sankarsi), is a great chariot-warrior (rathi), is worshiped by the Kauravas (kaurava-pujita),
created the universes (visva-karma), is the giver of religion to the universes (visva-dharma), is the happiness of the demigods (deva-sarma), and is an ocean of mercy (daya-nidhi).
Text 53
maha-raja-cchatra-dharo
maha-rajopalaksanah
siddha-gitah siddha-kathah
sukla-camara-vijitah
He holds the royal parasol (maha-raja-cchatra-dhara), has all the qualities of a great king (maha-rajopalaksana), is glorified by the siddhas (siddha-gita and siddha-katha), and is fanned with white camaras (sukla-camara-vijita).
Text 54
taraksah kiranasas ca
bimbosthah su-smita-cchavih
karindra-kara-kodandah
pracando megha-mandalah
His eyes are glittering stars (taraksa), His nose is graceful like a parrot's beak (kiranasa), His lips are bimba fruits (bimbostha), His gentle
smile is splendid and glorious (su-smita-cchavi), His arms are elephants' trunks (karindra-kara-kodanda), He is ferocious (pracanda), and He is splendid like a host of monsoon clouds (megha-mandala).
Text 55
kapata-vaksah pinamsah
padma-pada-sphurad-dyutih
maha-vibhutir bhuteso
bandha-moksi samiksanah
His chest is a great door (kapata-vaksa), His shoulders are broad (pinamsa), His feet are splendid lotus flowers (padma-pada-sphurad-dyuti), He is very powerful and glorious (maha-vibhuti), He is the master of all living entities (bhutesa), He is the liberator from material bondage (bandha-moksi), and He is the most wise and intelligent (samiksana).
Text 56
caidya-satruh satru-sandho
dantavakra-nisudakah
ajata-satruh papa-ghno
hari-dasa-sahaya-krt
He is the enemy of Sisupala (caidya-satru), the end of His enemies (satru-sandha), the killer of Dantavakra (dantavakra-nisudaka), a person who
has no enemy (ajata-satru), the destroyer of sins (papa-ghna), and the allyof Lord Krsna's servants (hari-dasa-sahaya-krt).
Text 57
sala-bahuh salva-hanta
tirtha-yayi janesvarah
naimisaranya-yatrarthi
gomati-tira-vasa-krt
His arms are like palm trees (sala-bahu). He is the killer of Salva (salva-hanta), a pilgrim (tirtha-yayi), the master of all living entities (janesvara), a pilgrim to Naimisaranya (naimisaranya-yatrarthi), and He who lived by the Gomati river (gomati-tira-vasa-krt).
Text 58
gandaki-snana-van sragvi
vaijayanti-virajitah
amlana-pankaja-dharo
vipasi sona-samplutah
He bathed in the Gandaki river (gandaki-snana-van), wears a garland (sragvi), is splendid with a Vaijayanti garland (vaijayanti-virajita), holds
an unfading lotus (amlana-pankaja-dhara), visited the Vipasa river (vipasi), and bathed in the Sona river (sona-sampluta).
Text 59
prayaga-tirtha-rajas ca
S sarayuh setu-bandhanah
gaya-siras ca dhanadah
paulastyah pulahasramah
He visited Prayaga, the king of holy places (prayaga-tirtha-raja), and He also visited the Sarayu river (sarayu), and Setubandha (setu-bandhana). He
touched His head to the holy city of Gaya (gaya-sira). He gives wealth in charity (dhanada). He visited the sage Pulastya (paulastya), and He visited the asrama of the sage Pulaha (pulahasrama).
Text 60
ganga-sagara-sangarthi
sapta-godavari-patih
veni bhimarthi goda
tamraparni vatodaka
He visited Ganga-sagara (ganga-sagara-sangarthi). He is the master of the seven Godavaris (sapta-godavari-pati). He is the Veni (veni), Bhimarathi (bhimarathi), Goda (goda), Tamraparni (tamraparni), and Vatodaka rivers (vatodaka).
Text 61
krtamala maha-punya
kaveri ca payasvini
pratici suprabha veni
triveni sarayupama
He is the Krtamala) (krtamala), Maha-punya (maha-punya), Kaveri (kaveri), Payasvini (payasvini), Pratici (pratici), Suprabha (suprabha), Veni (veni), Triveni (triveni), and and Sarayupama rivers (sarayupama).
Text 62
krsna pampa narmada ca
ganga bhagirathi nadi
siddhasramah prabhasas ca
bindur bindu-sarovarah
He is the Krsna (krsna), Pampa (pampa), Narmada (narmada), Ganga (ganga), and Bhagirathi rivers (bhagirathi). He is all sacred rivers (nadi). He is
Siddhasrama (siddhasrama), Prabhasa (prabhasa), Bindu (bindu), and Bindu-sarovara (bindu-sarovara).
Text 63
puskarah saindhavo jambu
nara-narayanasramah
kuruksetra-pati ramo
jamadagnyo maha-munih
He is Puskara (puskara), Saindhava (saindhava), Jambu (jambu), and Nara-narayanasrama (nara-narayanasrama). He is the master of Kuruksetra (kuruksetra-pati). He is Lord Rama (rama). He is Parasurama (jamadagnya). He is a great sage (maha-muni).
Text 64
ilvalatmaja-hanta ca
sudama-saukhya-dayakah
visva-jid visva-nathas ca
triloka-vijayi jayi
He killed Narakasura (ilvalatmaja-hanta), delighted Sudhama (sudama-saukhya-dayaka), conquered the universe (visva-jid), is the master of the universe (visva-natha), is the master of the three worlds (triloka-vijayi), and is victorious (jayi).
Text 65
vasanta-malati-karsi
gado gadyo gadagrajah
gunarnavo guna-nidhir
guna-patro gunakarah
He is glorious with vasanta and malati flowers (vasanta-malati-karsi). He is strong like a great mace (gada). He is expert at fighting with a mace (gadya). He is the elder brother of Gada (gadagraja). He is an ocean of virtues (gunarnava and guna-nidhi), and a reservoir of virtues (guna-patra and gunakara).
Text 66
rangavalli-jalakaro
nirgunah saguno brhat
drstah sruto bhavad bhuto
bhavisyac calpa-vigrahah
He is decorated with vine-flowers (rangavalli), enjoys water-pastimes (jalakara), is beyond the modes of material nature (nirguna), is filled with
transcendental qualities (saguna), is the greatest (brhat), is seen by the great devotees (drsta), is heard by the great devotees (sruta), and is the present (bhavad), the past (bhuta), and the future (bhavisyat). He is the Supersoul, whose form is so small He stays in every atom (alpa-vigraha).
Text 67
anadir adir anandah
pratyag-dhama nirantarah
gunatitah samah samyah
sama-drn nirvikalpakah
He is without beginning (anadi), is the beginning of everything (adi), is bliss personified (ananda), is the Supersoul who stays in everyone's heart (pratyag-dhama), is eternal S(nirantara), is beyond the modes of nature (gunatita), is equal to all (sama, samya and nirvikalpaka), and sees everyone with equal vision (sama-drk).
Text 68
gudha-vyudho guno gauno
gunabhaso gunavrtah
nityo 'ksaro nirvikaro
'ksaro 'jasra-sukho 'mrtah
He is concealed (gudha) and He is openly manifested (vyudha). He is filled with transcendental virtues (guna, gauna, gunabhasa, and gunavrta). He eternal (nitya), imperishable (aksara), unchanging (nirvikara), undying (aksara), always happy (ajasra-sukha), and like nectar (amrta).
Text 69
sarvagah sarvavit sarthah
sama-buddhih sama-prabhah
akledyo 'cchedya apurno
'sosyo 'dahyo nivartakah
He is all-pervading (sarvaga), all-knowing (sarvavit), the most valuable (sartha), equal to all (sama-buddhi and sama-prabha), untouched by water
(akledya), unbreakable (acchedya), perfect and complete (apurna), never dried or withered (asosya), and never to be burned by fire (adahya). He is the destroyer of the worlds (nivartaka).
Text 70
brahma brahma-dharo brahma
jnapako vyapakah kavih
adhyatmako 'dhibhutas ca-
dhidaivah svasrayasrayah
He is Brahman (brahma), the origin of Brahman (brahma-dhara), the origin of demigod Brahma (brahma), the supreme teacher (jnapaka), all-pervading (vyapaka), and the greatest philosopher (kavi). He is present in the hearts of all living entities (adhyatmaka). He is present in the
material elements (adhibhuta). He is present among the demigods (adhidaiva). He is the shelter of all shelters (svasrayasraya).
Text 71
maha-vayur maha-viras
cesta-rupa-tanu-sthitah
prerako bodhako bodhi
trayo-vimsatiko ganah
He is the great wind (maha-vayu). He is a great hero (maha-vira). As the power of action He stays in every body (cesta- Srupa-tanu-sthita). He inspires the living entities (preraka), and enlightens them (bodhaka). He is the mist wise (bodhi). He is the master of the demigods (trayo-vimsatika-gana).
Text 72
amsamsas ca naraveso
'vataro bhupari-sthitah
mahar janas tapah satyam
bhur bhuvah svar iti tridha
He expands in many incarnations (amsamsa). He appears as a sakty-avesa incarnation (naravesa). He descends to the material world (avatara and bhupari-sthita). He is Maharloka (mahah), Janaloka (jana), Tapoloka (tapah), and Satyaloka (satyam). He is the three planetary systems: Bhuloka (bhu), Bhuvarloka (bhuvah), Svarloka (svah).
Text 73
naimittikah prakrtika
atyantika-mayo layah
sargo visargah sargadir
nirodho rodha utiman
Although He appears in the material world (naimittika and prakrtika), He is eternal (atyantika-maya). He is cosmic devastation (laya), cosmic creation (sarga), the secondary stage of cosmic creation (visarga), and the beginning of creation (sargadi). He is the greatest obstacle (nirodha and rodha), and the greatest protector (utiman).
Text 74
manvantaravataras ca
manur manu-suto 'naghah
svayambhuh sambhavah sankuh
svayambhuva-sahaya-krt
He appears as the Manvantaravataras (manvantaravatara). He is Manu (manu) and the sons of Manu (manu-suta). He is sinless (anagha), self-born (svayambhu), and a friend of Lord Siva (sambhava). He is like a great lance (sanku). He is the ally of Svayambhuva Manu (svayambhuva-sahaya-krt).
Text 75
suralayo deva-girir
merur hemarcito girih
giriso gana-nathas ca
gairiso giri-gahvarah
He is the home of the demigods (suralaya), the mountain of the demigods (deva-giri), Mount Meru (meru), splendid like gold (hemarcita), and a great ountain (giri). He stays on a mountain (girisa). He is the master of the devotees (gana-natha) and a friend of Lord Siva (gairisa). He stays in a mountain cave (giri-gahvara).
Text 76
vindhyas trikuto mainakah
subalah paribhadrakah
patangah sisirah kanko
jarudhih saila-sattamah
He is the Vindhya mountains (vindhya), Mount Trikuta (trikuta), and Mount Mainaka (mainaka). He is very powerful (subala). He is the paribhadraka tree (paribhadraka), the sun (patanga), the winter season ( sisira), Yama (kanka), Jarudhi (jarudhi), and the best of mountains (saila-sattama).
Text 77
kalanjaro brhat-sanur
dari-bhrn nandikesvarah
santanas taru-rajas ca
mandarah parijatakah
He is Kalanjara (kalanjara) and Brhat-sanu (brhat-sanu). He stays in a mountain cave (dari-bhrt). He is Nandikesvara (nandikesvara), the santana tree (santana), the king of trees (taru-raja), the mandara tree (mandara), and the parijata tree (parijataka).
Text 78
jayanta-krj jayantango
jayanti-dig jayakulah
vrtra-ha devalokas ca
sasi kumuda-bandhavah
He is victorious (jayanta-krt jayantanga, jayanti-dig, and jayakula). He is the killer of Vrtra (vrtra-ha). He is the planets of the demigods (devaloka), and the moon (sasi and kumuda-bandhava).
Text 79
naksatresah sudha-sindhur
mrgah pusyah punarvasuh
hasto 'bhijic ca sravano
vaidhrtir bhaskarodayah
He is the moon (naksatresa), an ocean of nectar (sudha-sindhu), the star Mrgasirsa (mrga), the star Pusya (pusya), the star Punarvasu (punarvasu), the star Hasta (hasta), the star Abhijit (abhijit), and the star Sravana (sravana). He is the vaidhrti formation of the stars (vaidhrti), and He is the sunrise (bhaskarodaya).
Text 80
aindrah sadhyah subhah suklo
vyatipato dhruvah sitah
sisumaro devamayo
brahmaloko vilaksanah
He is the star Aindra (aindra). He is Sadhyaloka (sadhya). He is the auspicious conjunction of stars (subha). He is the bright fortnight (sukla). He is the astrological condition known as vyatipata (vyatipata). He is Dhruvaloka (dhruva). He is the bright fortnight (sita), the Sisumara-cakra (sisumara), the planets of the demigods (devamaya), and Brahmaloka (brahmaloka). He is beyond the material world (vilaksana).
Text 81
ramo vaikuntha-nathas ca
vyapi vaikuntha-nayakah
svetadvipo jita-pado
lokalokacalasritah
He is Lord Rama (rama). He is the master of Vaikuntha (vaikuntha-natha and vaikuntha-nayaka). He is all-pervading (vyapi), the master of Svetadvipa (svetadvipa), the Lord who has conquered everything (jita-pada), and the Lord who stays on Mount Lokaloka (lokalokacalasrita).
Text 82
bhumi-vaikuntha-devas ca
koti-brahmanda-karakah
asankhya-brahmanda-patir
golokeso gavam-patih
He is the master of Bhumi-vaikuntha (bhumi-vaikuntha-deva), the creator of millions of universes (koti-brahmanda-karaka), the master of countless universes (asankhya-brahmanda-pati), the master of Goloka (golokesa), and the master of the cows (gavam-pati).
Text 83
goloka-dhama-dhisano
gopika-kantha-bhusanah
sridharah sridharo lila-
dharo giri-dharo dhuri
He resides in Goloka (goloka-dhama-dhisana). The gopis' embraces have become His necklace (gopika-kantha-bhusana). He is the master of the goddess of fortune (sridhara). He is the master of all handsomeness, glory, and opulence (sridhara). He is playful (lila-dhara). He lifted Govardhana Hill (giri-dhara). He is the maintainer of the world (dhuri).
Text 84
kunta-dhari trisuli ca
bibhatsi gharghara-svanah
sula-sucy-arpita-gajo
gaja-carma-dharo gaji
He is Lord Siva who carries a trident (kunta-dhari and trisuli), who is terrifying (bibhatsi), who roars ferociously (gharghara-svana), who with His trident attacked an elephant (sula-sucy-arpita-gaja), who wears an elephant-skin garemnt (gaja-carma-dhara), and who rides on an elephant (gaji).
Text 85
antra-mali munda-mali
vyali dandaka-mandaluh
vetala-bhrd bhuta-sanghah
kusmanda-gana-samvrtah
He is Lord Nrsimha who wears a garland of entrails (antra-mali). He is Lord Siva who wears a necklace of skulls (munda-mali), who is ferocious (vyali), who carries a club (dandaka-mandalu), who is accompanied by Vetalas (vetala-bhrd), who is accompanied by ghosts (bhuta-sangha), and who is accompanied by Kusmandas (kusmanda-gana-samvrta).
Text 86
pramathesah pasu-patir
mrdaniso mrdo vrsah
krtanta-kala-sangharih
kutah kalpanta-bhairavah
He is Lord Siva who is the master of the Pramathas (pramathesa), the master of the Pasus (pasu-pati), the husband of Parvati (mrdanisa), gentle (mrda), powerful (vrsa), the killer of His enemies (krtanta-kala-sanghari), most exalted (kuta), and who appears as Bhairava at the end of time (kalpanta-bhairava).
Text 87
sad-anano vira-bhadro
daksa-yajna-vighatakah
kharparasi visasi ca
sakti-hastah sivarthadah
He is Karttikeya, who has six heads (sad-anana). He is Virabhadra (vira-bhadra). He destroyed the Daksa-yajna (daksa-yajna-vighataka). He eats from a bowl that is a skull (kharparasi). He drinks poison (visasi), holds a sakti weapon in His hand (sakti-hasta), and grants auspiciousness (sivarthada).
Text 88
pinaka-tankara-karas
cala-jhankara-nupurah
panditas tarka-vidvan vai
veda-pathi srutisvarah
When He releases arrows from His bow it makes a great twanging sound (pinaka-tankara-kara). He wears tinkling anklets (cala-jhankara-nupura). He is wise (pandita), a master logician (tarka-vidvan), learned in the Vedas (veda-pathi), and the master of the Vedas (srutisvara).
Text 89
vedanta-krt sankhya-sastri
mimamsi kana-nama-bhak
kanadir gautamo vadi
vado naiyayiko nayah
He is the author of Vedanta (vedanta-krt), learned in Sankhya (sankhya-sastri), learned in Mimamsa (mimamsi), known by the name Kanada (kana-nama-bhak and kanadi), known as Gautama (gautama), and expert in philosophical debate (vadi, vada, naiyayika, and naya).
Text 90
vaisesiko dharma-sastri
sarva-sastrartha-tattva-gah
vaiyakarana-krc chando
vaiyyasah prakrtir vacah
He is learned in the Vaisesa philosophy (vaisesika), learned in the dharma-sastras (dharma-sastri), learned in all the scriptures (sarva-sastrartha-tattva-ga), the author of grammar (vaiyakarana-krt), learned in the meters of poetry (chanda), the Vyasa's son (vaiyyasa), nature (prakrti), and speech (vacah).
Text 91
parasari-samhita-vit
kavya-krn nataka-pradah
pauranikah smrti-karo
vaidyo vidya-visaradah
He is learned in the Parasara-sastra (parasari-samhita-vit), the author of poetry (kavya-krt), the giver of dramas (nataka-prada), learned in the Puranas (pauranika), the author of the Vedas (smrti-kara), the first physician (vaidya), and very learned (vidya-visarada).
Text 92
Salankaro laksanartho
vyangya-viddhanavad-dhvanih
vakya-sphotah pada-sphotah
sphota-vrttis ca sartha-vit
He is the ornaments of poetry (alankara), the secondary meanings of words (laksanartha), the hinted meanings of words (vyangya-viddhanavad-dhvani), and the meaning that first comes to mind when one hears a statement (vakya-sphota, pada-sphota, and (sphota-vrtti). He knows the meanings of words (sartha-vit).
Text 93
srngara ujjvalah svaccho
'dbhuto hasyo bhayanakah
asvattho yava-bhoji ca
yava-krito yavasanah
He is decoration (srngara), splendor (ujjvala and svaccha), wonder (adbhuta), joking (hasya), fear (bhayanaka), the banyan tree (asvattha), and the philosopher Kanada (yava-bhoji, yava-krita, and yavasana).
Text 94
prahlada-raksakah snigdha
aila-vamsa-vivardhanah
gatadhir ambarisango
vigadhir gadhinam varah
He is the protector of Prahlada (prahlada-raksaka), affectionate (snigdha), the glory of the Aila dynasty (aila-vamsa-vivardhana), free of anxiety (gatadhi), Ambarisa (ambarisanga), Gadhi (vigadhi), the best of Gadhi's descendents (gadhinam vara).
Text 95
nana-mani-samakirno
nana-ratna-vibhusanah
nana-puspa-dharah puspi
puspa-dhanva su-puspitah
He is decorated with many jewels (nana-mani-samakirna and nana-ratna-vibhusana) and decorated with many flowers (nana-puspa-dhara, puspi, and su-puspita). He is Kamadeva who holds a bow of flowers (puspa-dhanva).
Text 96
nana-candana-gandhadhyo
nana-puspa-rasarcitah
nana-varna-mayo varno
nana-vastra-dharah sada
He is fragrant with sandal paste (nana-candana-gandhadhya), Sanointed with the fragrant juices of many flowers (nana-puspa-rasarcita), decorated with garments and ornaments of many colors (nana-varna-maya), glorious (varna), always dressed in opulent and elaborate garments (nana-vastra-dhara sada).
Text 97
nana-padma-karah kausi
nana-kauseya-vesa-dhrk
ratna-kambala-dhari ca
dhauta-vastra-samavrtah
He holds many lotus flowers in His hand (nana-padma-kara), is dressed in silk garments (kausi nana-kauseya-vesa-dhrk), wears a jewel cloak (ratna-kambala-dhari), and is dressed in splendid clean garments (dhauta-vastra-samavrta).
Text 98
uttariya-dharah purno
ghana-kancuka-sanghavan
pitosnisah sitosniso
raktosniso dig-ambarah
He wears an upper garment (uttariya-dhara). He is perfect (purna). He wears strong armor (ghana-kancuka-sanghavan), a yellow turban (pitosnisa), a white turban (sitosnisa), or a red turban (raktosnisa). Sometimes He wears the four directions as His garment (dig-ambara).
Text 99
divyango divya-racano
divya-loka-vilokitah
sarvopamo nirupamo
golokanki-krtanganah
His limbs are splendid (divyanga), He is decorated with great splendor (divya-racana), the residents of Devaloka gaze on Him (divya-loka-vilokita), He is the best of all (sarvopama), He is without peer ( nirupama), and He stays with His associates in the realm of Goloka (golokanki-krtangana).
Text 100
krta-svotsanga-go lokah
kundali-bhuta asthitah
mathuro mathura-darsi
calat-khanjana-locanah
He stays in Goloka (krta-svotsanga-goloka), He is Lord Ananta (kundali-bhuta), He is all-pervading (asthita), He stays in Mathura (mathura), He gazes at the sights of Mathura (mathura-darsi), and His eyes are like restless khanjana birds (calat-khanjana-locana).
Text 101
dadhi-harta dugdha-haro
navanita-sitasanah
takra-bhuk takra-hari ca
dadhi-caurya-krta-sramah
As a child He is a yogurt thief (dadhi-harta), a milk thief (dugdha-hara), an eater of butter (navanita-sitasana), a drinker of buttermilk (takra-bhuk), a thief of buttermilk (takra-hari), and exhausted by stealing yogurt (dadhi-caurya-krta-srama).
Text 102
prabhavati-baddha-karo
dami damodaro dami
sikata-bhumi-cari ca
bala-kelir vrajarbhakah
As a child His hands were tied by His powerful mother (prabhavati-baddha-kara), He was tied up (dami), He was tied at the waist (damodara), He was tied up (dami), He crawled on the ground (sikata-bhumi-cari), and He enjoyed the pastimes of a child (bala-keli). He was a child in Vraja (vrajarbhaka).
Text 103
dhuli-dhusara-sarvangah
kaka-paksa-dharah sudhih
mukta-keso vatsa-vrndah
kalindi-kula-viksanah
As a child all His limbs were sometimes covered with dust (dhuli-dhusara-sarvanga), He was decorated with crow's feathers (kaka-paksa-dhara), He was intelligent (sudhi), His hair was sometimes dishevelled (mukta-kesa), He stayed with the calves (vatsa-vrnda), and He gazed at the Yamuna's shore (kalindi-kula-viksana).
Text 104
jala-kolahali kuli
panka-prangana-lepakah
sri-vrndavana-sancari
vamsivata-tata-sthitah
He played in the Yamuna's waves (jala-kolahali), and on its shore (kuli), As He crawled in the courtyard He became anointed with mud (panka-prangana-lepaka), He wandered in Vrndavana forest (sri-vrndavana-sancari), and He rested at Vamsivata (vamsivata-tata-sthita).
Text 105
Smahavana-nivasi ca
lohargala-vanadhipah
sadhuh priyatamah sadhyah
sadhv-iso gata-sadhvasah
He resided in Mahavana (mahavana-nivasi), He was the king of Lohargalavana (lohargala-vanadhipa), He was a great saint (sadhu), the most dear (priyatama), attainable by the devotees (sadhya), the Lord of the devotees (sadhv-isa), and fearless (gata-sadhvasa).
Text 106
ranga-natho vittaleso
mukti-natho 'gha-nasakah
su-kirtih su-yasah sphito
yasasvi ranga-ranjanah
He is the Lord of Rangaksetra (ranga-natha), the Lord of Vittala (vittalesa), the Lord of liberation (mukti-natha), the destroyer of sins (agha-nasaka), glorious (su-kirti, su-yasa, sphita), and yasasvi), and the delight of the devotees (ranga-ranjana).
Text 107
raga-satko raga-putro
ragini-ramanotsukah
dipako megha-mallarah
sri-rago mala-kosakah
He is the six kinds of ragas (raga-satka). He is the ragas Raga-putra (raga-putra), Ragini-ramanotsuka (ragini-ramanotsuka), Dipaka (dipaka), Megha-mallara (megha-mallara), Sri-raga (sri-raga), and Mala-kosaka (mala-kosaka).
Text 108
hindolo bhairavakhyas ca
svara-jati-smaro mrduh
talo mana-pramanas ca
svara-gamyah kalaksarah
He is the raas Hindola (hindola) and Bhairava (bhairavakhya). He is love born by hearing beautiful melodies (svara-jati-smara). He is gentle (mrdu). He is graceful musical rhythms (tala and mana-pramana). He is melody (svara-gamya), and He is graceful singing (kalaksara).
Text 109
sami syami satanandah
sata-yamah sata-kratuh
jagarah supta asuptah
susuptah svapna urvarah
He self-controlled (sami). He is dark-complexioned Lord Krsna (syami). He has a hundred blisses (satananda), He forgives a hundred offenses (sata-yama), He performed a hundred yaj{.sy 241}as (sata-kratu), He is awake and alert (jagara), He sleeps (supta, asupta, susupta, svapna). He is great (urvara).
Text 110
urjah sphurjo nirjaras ca
vijvaro jvara-varjitah
jvara-jij jvara-karta ca
jvara-yuk tri-jvaro jvarah
He is power (urja), and glory (sphurja). He is free from the fever of anxiety (nirjara, vijvara, jvara-varjita, and jvara-jit), He lights the fever of anxiety in the demons (jvara-karta), He is passionate (jvara-yuk), He is the three passions (tri-jvara), and He is passion (jvara).
Text 111
jambavan jambukasanki
jambudvipo dvipari-ha
salmalih salmali-dvipah
plaksah plaksavanesvarah
He is Jambavan (jambavan), He does not trust the demons (jambukasanki), He resides in Jambudvipa (jambudvipa), He killed an elephant that attacked Him (dvipari-ha), He is Salmali (salmali), He resides in Salmalidvipa (salmali-dvipa), He is Plaksa (plaksa), and He is the master of Plaksavana forest (plaksavanesvara).
Text 112
kusa-dhari kusah kausi
kausikah kusa-vigrahah
kusasthali-patih kasi-
natho bhairava-sasanah
He holds a blade of kusa grass (kusa-dhari, kusa, kausi, kausika, and kusa-vigraha). He is the king of Dvaraka (kusasthali-pati), the king of Varanasi (kasi-natha), and the master of Bhairava (bhairava-sasana).
Text 113
dasarhah satvato vrsnir
bhojo 'ndhaka-nivasa-krt
andhako dundubhir dyotah
pradyotah satvatam-patih
He is the great descendent of King Dasarha (dasarha), and a great king of the Satvata dynasty (satvata), the Vrsni dynasty S(vrsni), and the Bhoja dynasty (bhoja). He stays among the kings of the Andhaka dynasty (andhaka-nivasa-krt and andhaka). He is glorified by the sounding of Dundubhi drums (dundubhi). He is glorious (dyota and pradyota). He is the master of the Satvatas (satvatam-pati).
Text 114
suraseno 'nuvisayo
bhoja-vrsny-andhakesvarah
ahukah sarva-niti-jna
ugraseno mahogra-vak
He is Surasena (surasena), He is Anuvisaya (anuvisaya), He is the king of the Bhoja, Vrsni, and Andhaka dynasties (bhoja-vrsny-andhakesvara), He is Ahuka (ahuka), He knows what is right (sarva-niti-jna), He is Ugrasena (ugrasena), and He can speak very fiercely (mahogra-vak).
Text 115
ugrasena-priyah prarthyah
paryo yadu-sabha-patih
sudharmadhipatih sattvam
vrsni-cakravrto bhisak
He is dear to King Ugrasena (ugrasena-priya), the devotees offer prayers to Him (prarthya), He is the Pandavas (partha), He is the leader of the assembled Yadavas (yadu-sabha-pati), He is the leader of the Sudharma assembly (sudharmadhipati), He is existence (sattvam), He is surrounded by the Vrsnis (vrsni-cakravrta), and He is the supreme physician (bhisak).
Text 116
sabha-silah sabha-dipah
sabhagnis ca sabha-ravih
sabha-candrah sabha-bhasah
sabha-devah sabha-patih
He is an exalted member of the assembly (sabha-sila), He is a lamp shining in the assembly (sabha-dipa), the fire of the assembly (sabhagni), the sun of the assembly (sabha-ravi), the moon of the assembly (sabha-candra), the splendor of the assembly (sabha-bhasa), the Deity of the assembly (sabha-deva), and the master of the assembly (sabha-pati).
Text 117
prajarthadah praja-bharta
praja-palana-tat-parah
dvaraka-durga-sancari
dvaraka-graha-vigrahah
He fulfills the desires of the citizens (prajarthada), Smaintains the citizens (praja-bharta), protects the citizens (praja-palana-tat-para), guards the Dvaraka fort (dvaraka-durga-sancari), and stays in Dvaraka (dvaraka-graha-vigraha).
Text 118
dvaraka-duhkha-samharta
dvaraka-jana-mangalah
jagan-mata jagat-trata
jagad-bharta jagat-pita
He removes all sufferings from Dvaraka (dvaraka-duhkha-samharta). He is the auspiciousness of Dvaraka's citizens (dvaraka-jana-mangala), the mother of the universes (jagan-mata), the protector of the universes (jagat-trata), the maintainer of the universes (jagad-bharta), and the father of the universes (jagat-pita).
Text 119
jagad-bandhur jagad-bhrata
jagan-mitro jagat-sakhah
brahmanya-devo brahmanyo
brahma-pada-rajo-dadhat
He is the friend of the universes (jagad-bandhu, jagan-mitra, and jagat-sakha), the creator of the universes (jagad-dhata), and the Deity worshiped by the brahmanas (brahmanya-deva and brahmanya). He respectfully touches the dust of the brahmanas' feet (brahma-pada-rajo-dadhat).
Text 120
brahma-pada-rajah-sparsi
brahma-pada-nisevakah
vipranghri-jala-putango
vipra-seva-parayanah
He respectfully touches the dust of the brahmanas' feet (brahma-pada-rajah-sparsi), He serves the brahmanas' feet (brahma-pada-nisevaka), He purifies Himself by sprinkling on His head the water that has washed the brahmanas' feet (vipranghri-jala-putanga), and He devotedly serves the brahmanas (vipra-seva-parayana).
Text 121
vipra-mukhyo vipra-hito
vipra-gita-maha-kathah
vipra-pada-jalardrango
vipra-padodaka-priyah
He is the best of the brahmanas (vipra-mukhya), the auspiciousness of the brahmanas (vipra-hita), the supreme master whose glories are sung by the brahmanas (vipra-gita-maha-katha), Sand the supreme master who sprinkles on Himself the water that has washed the brahmanas' feet (vipra-pada-jalardranga and vipra-padodaka-priya).
Text 122
vipra-bhakto vipra-gurur
vipro vipra-padanugah
aksauhini-vrto yoddha
pratima-panca-samyutah
He is devoted to the brahmanas (vipra-bhakta), the guru of the brahmanas (vipra-guru), a brahmana (vipra), a follower of the brahmanas (vipra-padanuga), accompanied by an aksauhini military division (aksauhini-vrta), a great warrior (yoddha), and manifested as five Deities (pratima-panca-samyuta).
Text 123
catur angirah padma-varti
samantoddhrta-padukah
gaja-koti-prayayi ca
ratha-koti-jaya-dhvajah
He is Catu (catu), Angira (angira), and Padmavarti (padma-varti). Samanta Muni worships His feet (samantoddhrta-paduka). He is powerful like ten million elephants (gaja-koti-prayayi). His flag of victory flies over the defeat of ten million chariot-warriors (ratha-koti-jaya-dhvaja).
Text 124
maharathas catiratho
jaitram syandanam asthitah
narayanastri brahmastri
rana-slaghi ranodbhatah
He is a great chariot warrior (maharatha and atiratha). He rides a victory-chariot jaitram-syandanam-asthita). He wields the narayanastra weapon (narayanastri) and the brahmastra weapon (brahmastri). He is a famous warrior (rana-slaghi and ranodbhata).
Text 125
madotkato yuddha-viro
devasura-bhayankarah
kari-karna-marut-prejat-
kuntala-vyapta-kundalah
He is a ferocious warrior (madotkata), a hero in battle (yuddha-vira), and frightening even to the demigods and demons (devasura-bhayankara). Moving in the wind, His long hair and earrings are like a great elephant's ear (kari-karna-marut-prejat-kuntala-vyapta-kundala).
Text 126
agrago vira-sammardo
mardalo rana-durmadah
bhatah pratibhatah procyo
bana-varsisutoyadah
He is the first before all others (agraga). He crushes the enemy warriors in battle (vira-sammarda, mardala, rana-durmada, bhata, and pratibhata). He is glorious (procya). He rains a shower of arrows on the enemy (bana-varsi and isu-toyada).
Text 127
khadga-khandita-sarvangah
sodasabdah sad-aksarah
vira-ghosah klista-vapur
vajrango vajra-bhedanah
With His sword He cuts the enemy to pieces (khadga-khandita-sarvanga). He is a sixteen-year-old youth eternally (sodasabda). He does not suffer the six
material distresses (sad-aksara). He makes a heroic roar (vira-ghosa). He brings distress to His enemies (klista-vapu). His limbs are powerful like a series of thunderbolts (vajranga). He breaks apart the thunderbolt weapons of His enemies (vajra-bhedana).
Text 128
rugna-vajro bhagna-dantah
satru-nirbhartsanodyatah
atta-hasah patta-dharah
patta-rajni-patih patuh
He breaks apart the thunderbolt weapons of His enemies (rugna-vajra). He breaks His enemies' teeth (bhagna-danta). He rebukes His enemies (satru-nirbhartsanodyata). He laughs loudly (atta-hasa). He wears silk garments (patta-dhara). He is the husband of a noble queen (patta-rajni-pati). He is very intelligent (patu).
Text 129
kalah pataha-vaditro
hunkaro garjita-svanah
sadhur bhakta-paradhinah
svatantrah sadhu-bhusanah
He is time (kala). Pataha drums are sounded to celebrate His victory (pataha-vaditra). He roars ferociously (hunkara and garjita-svana). He is saintly (sadhu), submissive to His devotees (bhakta-paradhina), independent (svatantra), and decorated with the ornaments of saintly qualities (sadhu-bhusana).
Text 130
asvatantrah sadhumayah
sadhu-grasta-mana manak
sadhu-priyah sadhu-dhanah
sadhu-jnatih sudha-ghanah
He is not independent (asvatantra). He is dependent on His devotees (sadhumaya). His heart is rapt in thinking of His devotees (sadhu-grasta-mana). He loves His devotees and they love Him (sadhu-priya). He is charitable to His devotees (sadhu-dhana). He is His devotees' kinsman (sadhu-jnati). He is a monsoon cloud of nectar (sudha-ghana).
Text 131
sadhu-cari sadhu-cittah
sadhu-vasi subhaspadah
iti namnam sahasram tu
balabhadrasya kirtitam
He stays among His devotees (sadhu-cari and sadhu-vasi). His devotees stay in His heart (sadhu-citta). He is the abode of auspiciousness.
These are the thousand names of Lord Balarama.
Text 132
sarva-siddhi-pradam nrnam
catur-varga-phala-pradam
sata-varam pathed yas tu
sa vidyavan bhaved iha
He becomes wise who a hundred times recites these names, which give the four goals of life and all perfection.
Text 133
indiram ca vimurtim ca-
bhijanam rupam eva ca
bala-bhojas ca pathanat
sarvam prapnoti manavah
One who recites these names pleases Lord Balarama and thus Sattains all wealth, glory, good descendents, and handsomeness.
Text 134
ganga-kule 'tha kalindi-
kule devalaye tatha
sahasravarta-pathena
balat siddhih prajayate
By reciting these names a thousand times on the Ganga's shore, on the Yamuna's shore, or in the Lord's temple, by Lord Balarama's mercy one attains perfection.
Text 135
putrarthi labhate putram
dhanartho labhate dhanam
bandhat pramucyate baddho
rogi rogan nivartate
One who desires a son attains a good son. One who desires wealth attains wealth. One who is imprisoned becomes free from prison. One who is diseased becomes cured of his disease.
Text 136
ayutavarta-pathe ca
purascarya-vidhanatah
homa-tarpana-godana-
viprarcana-krtodyamat
patalam paddhatim stotram
kavacam tu vidhaya ca
maha-mandala-bharta syan
mandito mandalesvaraih
One who performs purascarya, recites the patala, paddhati, stotra, and kavaca, recites these names ten thousand times, offers homa and tarpana, gives cows in charity, and worships the brahmanas becomes a great king decorated with a great host of vassal-kings.
Text 138
mattebha-karna-prahita
mada-gandhena vihvala
alankaroti tad-dvaram
bhramad-bhrngavali bhrsam
Pushed by an elephant's ear, and maddened by the sweet fragrance they find there, a host of bees decorates his door.
Text 139
nishkäranah pathed yas tu
prity-artham revati-pateh
nämnäm sahasram räjendra
sa jivan-mukta ucyate
O great king, one who without any personal motive, only to please Lord Balaräma, recites these thousand names, is said to be liberated in this life.
Text 140
sadä vaset tasya grihe
balabhadro 'cyutägrajah
mahä-patäky api janah
pathen näma-sahasrakam
Lord Balaräma, the elder brother of Lord Krishna, eternally resides in the home of even a great sinner who recites these thousand names.
Text 141
chittvä meru-samam päpam
bhuktvä sarva-sukham tn iha
parät param mahä-räja
golokam dhäma yäti hi
O great king, that person destroys a host of sins equal to Mount Meru. He enjoys great happiness, and then He goes to the realm of Goloka, which is above the highest place in the spiritual world.
Text 142
shri-närada uväca iti shrutvacyutägrajasya baladevasya panängam-dhritimän dhärtaräshtrah saparyayä sahitayä parayä bhaktyä prädvipäkam- püjayäm äsa tam anujnäpyäshisham-dattvä prädvipäko munindro gajähvayät sväshramam-jagäma.
Shri Närada said: After hearing these five procedures for worshiping Lord Balaräma, the saintly son of Dhritarashttra worshiped Pradvipka Muni with great devotion. After giving his blessings, Pradvipka, the king of sages, left Hastinäpura and returned to his own äshrama.
Text 143
bhagavato 'nantasya balabhadrasya para-brahmanah kathäm-yah shrinute shrävayate tayänanda-mayo bhavati.
One who hears or repeats these descriptions of limitless Lord Balaräma. the Supreme Personality of Godhead, becomes filled with bliss.
Text 144
idam mayä te kathitam nripendra
sarvärthadam sri-balabhadra-khandam
shrinoti yo dhäma hareh sa yäti
vishokam änandam akhanda-rupam
O great king, thus I have recited for you the Balaräma-khanda, which fulfills all desires. Anyone who hears it goes to Lord Krishna's transcendental abode, which is eternal, full of bliss, and free of any suffering.
Subscribe to:
Posts (Atom)