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-prakasa—vaibhava-prakasa; catuh-bhuja haile—when He becomes four-handed; nama—named; prabhava-prakasa—prabhava-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-vilasa—prabhava 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.