Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 20

Madhya20.173

TEXT 173

anye ca samskrtatmano

vidhinabhihitena te

yajanti tvan-mayas tvam vai

bahu-murtyeka-murtikam

SYNONYMS

anye—different persons; ca—also; samskrta-atmanah—persons who are purified; vidhina—by the regulative principles; abhihitena—stated in the revealed scriptures; te—such persons; yajanti—worship; tvat-mayah—being absorbed in You; tvam—You; vai—certainly; bahu-murti—having many forms; eka-murtikam—although one.

TRANSLATION

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

PURPORT

This verse is quoted from Srimad-Bhagavatam (10.40.7). In the Vedas it is stated that the one becomes many (eko bahu syam). The Supreme Personality of Godhead expands Himself in various forms-visnu-tattva, jiva-tattva and sakti-tattva.

According to the Vedic literatures, there are different regulative principles for the worship of each of these forms. If one takes advantage of the Vedic literatures and purifies himself by following the rules and regulations, ultimately he worships the Supreme Personality of Godhead, Krsna. Krsna says in Bhagavad-gita (4.11): mama vartmanuvartante manusyah partha sarvasah. Worship of the demigods is in a sense worship of the Supreme Personality of Godhead, but such worship is said to be avidhi-purvakam, improper. Actually demigod worship is meant for unintelligent men. One who is intelligent considers the words of the Supreme Personality of Godhead: sarva dharman parityajya mam ekam saranam vraja. One who worships demigods worships the Supreme Lord indirectly, but according to the revealed scriptures, there is no need to worship Him indirectly. One can worship Him directly.

Madhya20.174

TEXT 174

vaibhava-prakasa krsnera--sri-balarama

varna-matra-bheda, saba--krsnera samana

SYNONYMS

vaibhava-prakasa—manifestation of the vaibhava feature; krsnera—of Lord Krsna; sri-balarama—Sri Balarama; varna-matra—color only; bheda—difference; saba—everything; krsnera samana—equal to Krsna.

TRANSLATION

"The first manifestation of the vaibhava feature of Krsna is Sri Balaramaji. Sri Balarama and Krsna have different bodily colors, but otherwise Sri Balarama is equal to Krsna in all respects.

PURPORT

To understand the difference between svayam-rupa, tad-ekatma-rupa, avesa, prabhava and vaibhava, Srila Bhaktivinoda Thakura has given the following description. In the beginning, Krsna has three bodily features: (1) svayam-rupa, as a cowherd boy in Vrndavana; (2) tad-ekatma-rupa, which is divided into svamsaka and vilasa; and (3) avesa-rupa. The svamsaka, or expansions of the personal potency, are (1) Karanodakasayi, Garbhodakasayi, Ksirodakasayi and (2) incarnations such as the fish, tortoise, boar and Nrsimha. The vilasa-rupa has a prabhava division, including Vasudeva, Sankarsana, Pradyumna and Aniruddha. There is also a vaibhava division in which there are twenty-four forms, including the second Vasudeva, Sankarsana, Pradyumna and Aniruddha. For each of these, there are three forms; therefore there are twelve forms altogether. These twelve forms constitute the predominant names for the twelve months of the year as well as the twelve tilaka marks on the body. Each of the four Personalities of Godhead expands into two other forms; thus there are eight forms, such as Purusottama, Acyuta, etc. The four forms (Vasudeva, etc.), the twelve (Kesava, etc.), and the eight (Purusottama, etc.) all together constitute twenty-four forms. All the forms are differently named in accordance with the weapons They hold in Their four hands.

Madhya20.175

TEXT 175

vaibhava-prakasa yaiche devaki-tanuja

dvibhuja-svarupa kabhu, kabhu haya caturbhuja

SYNONYMS

vaibhava-prakasa—the feature of vaibhava-prakasa; yaiche—just as; devaki-tanuja—the son of Devaki; dvi-bhuja—two-handed; svarupa—form; kabhu—sometimes; kabhu—sometimes; haya—is; catuh-bhuja—four-handed.

TRANSLATION

"An example of vaibhava-prakasa is the son of Devaki. He sometimes has two hands and sometimes four hands.

PURPORT

When Lord Krsna took His birth, He appeared outside the womb as four-handed Visnu. Then Devaki and Vasudeva offered their prayers to Him and asked Him to assume His two-handed form. The Lord immediately assumed His two handed form and ordered that He be transferred to Gokula on the other side of the River Yamuna.

Madhya20.176

TEXT 176

ye-kale dvibhuja, nama--vaibhava-prakasa

caturbhuja haile, nama--prabhava-prakasa

SYNONYMS

ye-kale dvi-bhuja—when the Lord appears as two-handed; nama—named; vaibhava-prakasavaibhava-prakasa; catuh-bhuja haile—when He becomes four-handed; nama—named; prabhava-prakasaprabhava-prakasa.

TRANSLATION

"When the Lord is two-handed, He is called vaibhava-prakasa, and when He is four-handed He is called prabhava-prakasa.

Madhya20.177

TEXT 177

sva yam-rupera gopa-vesa, gopa-abhimana

vasudevera ksatriya-vesa, ’ami--ksatriya’-jnana

SYNONYMS

svayam-rupera—of the original form; gopa-vesa—the dress of a cowherd boy; gopa-abhimana—thinking Himself a cowherd boy; vasudevera—of Vasudeva, the son of Vasudeva and Devaki; ksatriya-vesa—the dress is like that of a ksatriya; ami—I; ksatriya—a ksatriya; jnana—knowledge.

TRANSLATION

"In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vasudeva, the son of Vasudeva and Devaki, His dress and consciousness are those of a ksatriya, a warrior.

Madhya20.178

TEXT 178

saundarya, aisvarya, madhurya, vaidagdhya-vilasa

vrajendra-nandane iha adhika ullasa

SYNONYMS

saundarya—the beauty; aisvarya—the opulence; madhurya—the sweetness; vaidagdhya-vilasa—the intellectual pastimes; vrajendra-nandane—of the son of Nanda Maharaja and Yasoda; iha—all these; adhika ullasa—more jubilant.

TRANSLATION

"When one compares the beauty, opulence, sweetness and intellectual pastimes of Vasudeva, the warrior, to Krsna, the cowherd boy, son of Nanda Maharaja, one sees that Krsna’s attributes are more pleasant.

Madhya20.179

TEXT 179

govindera madhuri dekhi’ vasudevera ksobha

se madhuri asvadite upajaya lobha

SYNONYMS

govindera—of Lord Govinda; madhuri—the sweetness; dekhi’-seeing; vasudevera—of Vasudeva; ksobha—agitation; se-that; madhuri—sweetness; asvadite—to taste; upajaya—awakens; lobha—greed.

TRANSLATION

"Indeed, Vasudeva is agitated just to see the sweetness of Govinda, and a transcendental greed awakens in Him to enjoy that sweetness.

Madhya20.180

TEXT 180

udgirnadbhuta-madhuri-parimalasyabhira-lilasya me

dvaitam hanta samiksayan muhur asau citriyate caranah

cetah keli-kutuhalottaralitam satyam sakhe mamakam

yasya preksya svarupatam vraja-vadhu-sarupyam anvicchati

SYNONYMS

udgirna—overflowing; adbhuta—wonderful; madhuri—sweetness; parimalasya—whose fragrance; abhira—of a cowherd boy; lilasya—who has pastimes; me—My; dvaitam—second form; hanta—alas; samiksayan—showing; muhuh—again and again; asau—that; citriyate—is acting like a picture; caranah—dramatic actor; cetah—heart; keli-kutuhala—by longing for pastimes; uttaralitam—greatly excited; satyam—actually; sakhe—O dear friend; mamakam—My; yasya—of whom; preksya—by seeing; sva-rupatam—similarity to My form; vraja-vadhu—of the damsels of Vrajabhumi; sarupyam—a form like the forms; anvicchati—desires.

TRANSLATION

" ’My dear friend, this dramatic actor appears like a second form of My own self. Like a picture, He displays My pastimes as a cowherd boy overflowing with wonderfully attractive sweetness and fragrance, which are so dear to the damsels of Vraja. When I see such a display, My heart becomes greatly excited. I long for such pastimes and desire a form exactly like the damsels of Vraja.’

PURPORT

This verse is found in the Lalita-madhava (4.19).

Madhya20.181

TEXT 181

mathuraya yaiche gandharva-nrtya-darasane

punah dvarakate yaiche citra-vilokane

SYNONYMS

mathuraya—at Mathura; yaiche—just as; gandharva-nrtya—the dance of the Gandharvas; darasane—by seeing; punah—again; dvarakate—at Dvaraka; yaiche—just as; citra-vilokane—by seeing a picture of Krsna.

TRANSLATION

"One instance of Vasudeva’s attraction to Krsna occurred when Vasudeva saw the Gandharva dance at Mathura. Another instance occurred in Dvaraka when Vasudeva was surprised to see a picture of Krsna.

Madhya20.182

TEXT 182

aparikalita-purvah kas camatkara-kari

sphuratu mama gariyan esa madhurya-purah

ayam aham api hanta preksya yam lubdha-cetah

sarabhasam upabhoktum kamaye radhikeva

SYNONYMS

aparikalita—not experienced; purvah—previously; kah—who; camatkara-kari—causing wonder; sphuratu—manifests; mama—My; gariyan—more great; esah—this; madhurya-purah—abundance of sweetness; ayam—this; aham—I; api—even; hanta—alas; preksya—seeing; yam—which; lubdha-cetah—My mind being bewildered; sa-rabhasam—impetuously; upabhoktum—to enjoy; kamaye—desire; radhika iva—like Srimati Radharani.

TRANSLATION

" ’Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Srimati Radharani.’

PURPORT

This verse spoken by Vasudeva in Dvaraka is recorded by Srila Rupa Gosvami in his Lalita-madhava (8.34).

Madhya20.183

TEXT 183

sei vapu bhinnabhase kichu bhinnakara

bhavavesakrti-bhede ’tad-ekatma’ nama tanra

SYNONYMS

sei vapu—that body; bhinna-abhase—manifested differently; kichu—some; bhinna-akara—bodily differences; bhava-avesa-akrti—forms and transcendental emotions; bhede—by different; tat-ekatma nama—the name is tad-ekatma; tanra—of Krsna.

TRANSLATION

"When that body is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekatma.

Madhya20.184

TEXT 184

tad-ekatma-rupe ’vilasa’, ’svamsa’--dui bheda

vilasa, svamsera bhede vividha vibheda

SYNONYMS

tat-ekatma-rupe—in the form of tad-ekatma; vilasa—pastime; svamsa—personal expansion; dui bheda—two divisions; vilasa—of the pastime expansion; svamsera—of the personal expansion; bhede—by differences; vividha—various; vibheda—distinctions.

TRANSLATION

"In the tad-ekatma-rupa there are pastime expansions [vilasa] and personal expansions [svamsa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences.

Madhya20.185

TEXT 185

prabhava-vaibhava-bhede vilasa--dvidhakara

vilasera vilasa-bheda--ananta prakara

SYNONYMS

prabhava-vaibhava-bhede—by the differences between prabhava and vaibhava,; vilasa—pastime expansion; dvidha-akara—twofold; vilasera—of pastime forms; vilasa-bheda—by the different pastimes; ananta prakara—unlimited varieties.

TRANSLATION

"Again the vilasa forms are divided into twofold categories-prabhava and vaibhava. Again the pastimes of these forms are of unlimited variety.

PURPORT

In the Laghu-bhagavatamrta, Purva-khanda, verse 17, it is stated:

tadrso nyuna-saktim yo
vyanakti svamsa iritah
sankarsanadir matsyadir
yatha tat-tat-svadhamasu

When a form of Krsna is nondifferent from the original form but is less important and exhibits less potency, it is called svamsa. Examples of the svamsa expansion can be found in the quadruple forms of the Lord residing in their respective places, beginning with Sankarsana, Pradyumna and Aniruddha and including the purusa-avataras, lila-avataras, manvantara-avataras and yuga-avataras.

Madhya20.186

TEXT 186

prabhava-vilasa--vasudeva, sankarsana

pradyumna, aniruddha,--mukhya cari-jana

SYNONYMS

prabhava-vilasa—the prabhava-vilasa forms; vasudeva—Vasudeva; sankarsana—Sankarsana; pradyumna—Pradyumna; aniruddha—Aniruddha; mukhya cari-jana—the four chief expansions.

TRANSLATION

"The chief quadruple expansions are named Vasudeva, Sankarsana, Pradyumna and Aniruddha. These are called prabhava-vilasa.

Madhya20.187

TEXT 187

vraje gopa-bhava ramera, pure ksatriya-bhavana

varna-vesa-bheda, tate ’vilasa’ tanra nama

SYNONYMS

vraje—in Vrndavana; gopa-bhava—emotion of a cowherd boy; ramera—of Balarama; pure—in Dvaraka; ksatriya-bhavana—the emotion of a ksatriya; varna-vesa-bheda—by differences of dress and color; tate—therefore; vilasa—pastime expansion; tanra nama—His name.

TRANSLATION

"Balarama, who has the same original form of Krsna, is Himself a cowherd boy in Vrndavana, and He also considers Himself to belong to the ksatriya race in Dvaraka. Thus His color and dress are different, and He is called a pastime form of Krsna.

Madhya20.188

TEXT 188

vaibhava-prakase ara prabhava-vilase

eka-i murtye baladeva bhava-bhede bhase

SYNONYMS

vaibhava-prakase—in vaibhava manifestation; ara—and; prabhava-vilase—in the prabhava pastime form; eka-i murtye—in one form; baladeva—Lord Baladeva; bhava-bhede—according to different emotions; bhase—exists.

TRANSLATION

"Sri Balarama is a vaibhava-prakasa manifestation of Krsna. He is also manifest in the original quadruple expansion of Vasudeva, Sankarsana, Pradyumna and Aniruddha. These are prabhava-vilasa expansions with different emotions.

Madhya20.189

TEXT 189

adi-catur-vyuha--inhara keha nahi sama

ananta caturvyuha-ganera prakatya-karana

SYNONYMS

adi-catuh-vyuha—the original quadruple group; inhara—of this; keha nahi—no one; sama—equal; ananta—unlimited; catuh-vyuha-ganera—of the quadruple expansions; prakatya—of manifestation; karana—the cause.

TRANSLATION

"The first expansion of the caturvyuha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms.

Madhya20.190

TEXT 190

krsnera ei cari prabhava-vilasa

dvaraka-mathura-pure nitya inhara vasa

SYNONYMS

krsnera—of Lord Krsna; ei—these; cari—four; prabhava-vilasaprabhava pastime forms; dvaraka-mathura-pure—in the two cities Dvaraka and Mathura; nitya—eternal; inhara—of Them; vasa—the residential quarters.

TRANSLATION

"These four prabhava pastime forms of Lord Krsna reside eternally in Dvaraka and Mathura.

Madhya20.191

TEXT 191

ei cari haite cabbisa murti parakasa

astra-bhede nama-bheda--vaibhava-vilasa

SYNONYMS

ei cari haite—from these four; cabbisa—twenty-four; murti—forms; parakasa—manifestation; astra-bhede—according to the different weapons; nama-bheda—the difference of names; vaibhava-vilasa—the vaibhava pastime expansions.

TRANSLATION

"From the original quadruple expansion, twenty-four forms are manifest. They differ according to the placement of weapons in Their four hands. They are called vaibhava-vilasa.

Madhya20.192

TEXT 192

punah krsna catur-vyuha lana purva-rupe

paravyoma-madhye vaise narayana-rupe

SYNONYMS

punah—again; krsna—Krsna; catuh-vyuha—the quadruple expansions; lana—taking; purva-rupe—as previously; paravyoma-madhye—in the paravyoma area; vaise—resides; narayana-rupe—in the form of four-handed Narayana.

TRANSLATION

"Lord Krsna again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four-handed Narayana, accompanied by expansions of the original quadruple form.

PURPORT

At the top of the paravyoma, the spiritual sky, there is Goloka Vrndavana, which is divided into three parts. Two of the parts, called Mathura and Dvaraka, are the residences of Krsna in His prabhava-vilasa forms. Balarama, Krsna’s vaibhava-prakasa, is eternally situated in Gokula. From the quadruple prabhava-vilasa, twenty-four forms of the vaibhava-vilasa are expanded. Each has four hands holding weapons in different positions. The topmost planet in the spiritual sky is Goloka Vrndavana, and below that planet is the spiritual sky itself. In that spiritual sky, Krsna Himself is four-handed and is situated as Narayana.

Madhya20.193

TEXT 193

tanha haite punah catur-vyuha-parakasa

avarana-rupe cari-dike yanra vasa

SYNONYMS

tanha haite—from that original catur-vyuha; punah—again; catuh-vyuha-parakasa—manifestation of quadruple expansions; avarana-rupe—in the form of a covering; cari-dike—in four directions; yanra—whose; vasa—residence.

TRANSLATION

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

Madhya20.194

TEXT 194

cari-janera punah prthak tina tina murti

kesavadi yaha haite vilasera purti

SYNONYMS

cari-janera—of the original of the four expansions; punah—again; prthak—separate; tina tina—three each; murti—forms; kesava-adi—beginning with Lord Kesava; yaha haite—from which; vilasera purti—the vilasa expansions are fulfilled.

TRANSLATION

"Again these quadruple forms expand three times, beginning with Kesava. That is the fulfillment of the pastime forms.

Madhya20.195

TEXT 195

cakradi-dharana-bhede nama-bheda saba

vasudevera murti--kesava, narayana, madhava

SYNONYMS

cakra-adi—of the disc and other weapons; dharana—of holding; bhede—by differences; nama—of names; bheda—differences; saba—all; vasudevera murti—the expansions of Vasudeva; kesava—Kesava; narayana—Narayana; madhava—Madhava.

TRANSLATION

"Out of the catur-vyuha, there are three expansions of each and every form, and they are named differently according to the position of the weapons. The Vasudeva expansions are Kesava, Narayana and Madhava.

Madhya20.196

TEXT 196

sankarsanera murti--govinda, visnu, madhusudana

e anya govinda--nahe vrajendra-nandana

SYNONYMS

sankarsanera murti—the expansions of Sankarsana; govinda—Govinda; visnu—Visnu; madhu-sudana—Madhusudana; e—this; anya—another; govinda—Govinda; nahe vrajendra-nandana—not the son of Nanda Maharaja.

TRANSLATION

"The expansions of Sankarsana are Govinda, Visnu and Madhusudana. This Govinda is different from the original Govinda, for He is not the son of Maharaja Nanda.

Madhya20.197

TEXT 197

pradyumnera murti--trivikrama, vamana, sridhara

aniruddhera murti--hrsikesa, padmanabha, damodara

SYNONYMS

pradyumnera murti—expansions of the form of Pradyumna; tri-vikrama—Trivikrama; vamana—Vamana; sridhara—Sridhara; aniruddhera murti—expansions of Aniruddha; hrsikesa—Hrsikesa; padmanabha—Padmanabha; damodara—Damodara.

TRANSLATION

"The expansions of Pradyumna are Trivikrama, Vamana and Sridhara. The expansions of Aniruddha are Hrsikesa, Padmanabha and Damodara.

Madhya20.198

TEXT 198

dvadasa-masera devata--ei-bara jana

marga-sirse--kesava, pause--narayana

SYNONYMS

dvadasa-masera—of the twelve months; devata—predominating Deities; ei—these; bara jana—twelve Personalities of Godhead; marga-sirse—the month of Agrahayana (November-December); kesava—Kesava; pause—the month of Pausa (December-January); narayana—Narayana.

TRANSLATION

"These twelve are the predominating Deities of the twelve months. Kesava is the predominating Deity of Agrahayana, and Narayana is the predominating Deity of Pausa.

Madhya20.199

TEXT 199

maghera devata--madhava, govinda--phalgune

caitre--visnu, vaisakhe--sri-madhusudana

SYNONYMS

maghera devata—the predominating Deity of the month of Magha (January-February); madhava—Madhava; govinda—Govinda; phalgune—in the month of Phalguna (February-March); caitre—in the month of Caitra (March-April); visnu—Lord Visnu; vaisakhe—in the month of Vaisakha (April-May); sri-madhusudana—Madhusudana.

TRANSLATION

"The predominating Deity for the month of Magha is Madhava, and the predominating Deity for the month of Phalguna is Govinda. Visnu is the predominating Deity for Caitra, and Madhusudana is the predominating Deity for Vaisakha.

Madhya20.200

TEXT 200

jyaisthe--trivikrama, asadhe--vamana devesa

sravane--sridhara, bhadre--deva hrsikesa

SYNONYMS

jyaisthe—in the month of Jyaistha (May-June); trivikrama—Trivikrama; asadhe—in the month of Asadha (June-July); vamana deva-isa—Lord Vamana; sravane—in the month of Sravana (July-August); sridhara—Sridhara; bhadre—in the month of Bhadra (August-September); deva hrsikesa—Lord Hrsikesa.

TRANSLATION

"In the month of Jyaistha, the predominating Deity is Trivikrama. In Asadha the Deity is Vamana, in Sravana the Deity is Sridhara, and in Bhadra the Deity is Hrsikesa.

Madhya20.201

TEXT 201

asvine--padmanabha, kartike damodara

’radha-damodara’ anya vrajendra-konara

SYNONYMS

asvine—in the month of Asvina (September-October); padma-nabha—Padmanabha; kartike—in the month of Karttika (October-November); damodara—Damodara; radha-damodara—the Damodara of Srimati Radharani; anya—another; vrajendra-konara—the son of Maharaja Nanda.

TRANSLATION

"In the month of Asvina, the predominating Deity is Padmanabha, and in Karttika it is Damodara. This Damodara is different from Radha-Damodara, the son of Nanda Maharaja in Vrndavana.

Madhya20.202

TEXT 202

dvadasa-tilaka-mantra ei dvadasa nama

acamane ei name sparsi tat-tat-sthana

SYNONYMS

dvadasa-tilaka—for twelve marks of tilaka; mantra—the mantra; ei—these; dvadasa nama—twelve names; acamane—in washing with water; ei name—with these names; sparsi—we touch; tat-tat-sthana—the respective places.

TRANSLATION

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

PURPORT

While marking the body with tilaka, one should chant the following mantra, which consists of the twelve names of Lord Visnu.

lalate kesavam dhyayen
narayanam athodare
vaksah-sthale madhavam tu
govindam kantha-kupake

visnum ca daksine kuksau
bahau ca madhusudanam
trivikramam kandhare tu
vamanam vama-parsvake

sridharam vama-bahau tu
hrsikesam tu kandhare
prsthe ca padmanabham ca
katyam damodaram nyaset

“When one marks the forehead with tilaka, he must remember Kesava. When one marks the lower abdomen, he must remember Narayana. For the chest, one should remember Madhava, and when marking the hollow of the neck one should remember Govinda. Lord Visnu should be remembered while marking the right side of the belly, and Madhusudana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vamana should be remembered when marking the left side of the belly. Sridhara should be remembered while marking the left arm, and Hrsikesa should be remembered when marking the left shoulder. Padmanabha and Damodara should be remembered when marking the back.”

Madhya20.203

TEXT 203

ei cari-janera vilasa-murti ara asta jana

tan sabara nama kahi, suna sanatana

SYNONYMS

ei cari-janera—of the four personalities; vilasa-murti—pastime forms; ara—more; asta jana—eight personalities; tan sabara—of all of them; nama—the holy names; kahi—I shall mention; suna—hear; sanatana—O Sanatana.

TRANSLATION

"From Vasudeva, Sankarsana, Pradyumna and Aniruddha, there are eight additional pastime expansions. O Sanatana, please hear Me as I mention Their names.

Madhya20.204

TEXT 204

purusottama, acyuta, nrsimha, janardana

hari, krsna, adhoksaja, upendra,--asta-jana

SYNONYMS

purusottama—Purusottama; acyuta—Acyuta; nrsimha—Nrsimha; janardana—Janardana; hari—Hari; krsna—Krsna; adhoksaja—Adhoksaja; upendra—Upendra; asta-jana—eight persons.

TRANSLATION

"The eight pastime expansions are Purusottama, Acyuta, Nrsimha, Janardana, Hari, Krsna, Adhoksaja and Upendra.

Madhya20.205

TEXT 205

vasudevera vilasa dui--adhoksaja, purusottama

sankarsanera vilasa--upendra, acyuta dui-jana

SYNONYMS

vasudevera vilasa—the pastime expansions of Vasudeva; dui—two; adhoksaja—Adhoksaja; purusottama—Purusottama; sankarsanera vilasa—the pastime expansions of Sankarsana; upendra—Upendra; acyuta—Acyuta; dui-jana—the two persons. persons.

TRANSLATION

"Of these eight expansions, two are pastime forms of Vasudeva. Their names are Adhoksaja and Purusottama. The two pastime forms of Sankarsana are Upendra and Acyuta.

Madhya20.206

TEXT 206

pradyumnera vilasa--nrsimha, janardana

aniruddhera vilasa--hari, krsna dui-jana

SYNONYMS

pradyumnera vilasa—the pastime forms of Pradyumna; nrsimha—Nrsimha; janardana—Janardana; aniruddhera vilasa—the pastime forms of Aniruddha; hari—Hari; krsna—Krsna; dui-jana—the two persons.

TRANSLATION

"The pastime forms of Pradyumna are Nrsimha and Janardana, and the pastime forms of Aniruddha are Hari and Krsna.

Madhya20.207

TEXT 207

ei cabbisa murti--prabhava-vilasa pradhana

astra-dharana-bhede dhare bhinna bhinna nama

SYNONYMS

ei cabbisa murti—all of these twenty-four forms; prabhava-vilasa—pastime forms of the prabhava expansions; pradhana—chief; astra-dharana—of holding the weapons; bhede—in terms of differences; dhare—accept; bhinna bhinna—separate from one another; nama—names.

TRANSLATION

"All these twenty-four forms constitute the chief prabhava-vilasa pastime forms of the Lord. They are named differently according to the position of weapons in Their hands.

Madhya20.208

TEXT 208

inhara madhye yahara haya akara-vesa-bheda

sei sei haya vilasa-vaibhava-vibheda

SYNONYMS

inhara madhye—out of Them all; yahara—of whom; haya—there is; akara—of bodily features; vesa—of dress; bheda—difference; sei sei haya—they are; vilasa-vaibhava—of vaibhava-vilasa; vibheda—the difference.

TRANSLATION

"Of all these, the forms that differ in dress and features are distinguished as vaibhava-vilasa.

Madhya20.209

TEXT 209

padmanabha, trivikrama, nrsimha, vamana

hari, krsna adi haya ’akare’ vilaksana

SYNONYMS

padmanabha—Padmanabha; trivikrama—Trivikrama; nrsimha—Nrsimha; vamana—Vamana; hari—Hari; krsna—Krsna; adi—and so on; haya—are; akare vilaksana—different in bodily feature.

TRANSLATION

"Of them, Padmanabha, Trivikrama, Nrsimha, Vamana, Hari, Krsna, and so on all have different bodily features.

Madhya20.210

TEXT 210

krsnera prabhava-vilasa--vasudevadi cari jana

sei cari-janara vilasa--vimsati ganana

SYNONYMS

krsnera—of Lord Krsna; prabhava-vilasa—prabhava pastime forms; vasudeva-adi—Vasudeva and others; cari jana—quadruple expansions; sei—those; cari-janara—of the four-personalities; vilasa—pastime forms; vimsati ganana—counted as twenty.

TRANSLATION

"Vasudeva and the three others are direct prabhava pastime forms of Lord Krsna. Of these quadruple forms, the pastime expansions are twenty in number.

Next verse (Madhya20.211)