Srimad-Bhagavatam: Canto 6: “Prescribed Duties for Mankind”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Nine
Appearance of the Demon Vrtrasura
SB6.9Summary
As described in this chapter, Indra, the King of heaven, killed Visvarupa, and therefore Visvarupa’s father performed a yajna to kill Indra. When Vrtrasura appeared from that yajna, the demigods, in fear, sought shelter of the Supreme Personality of Godhead and glorified Him.
Because of affection for the demons, Visvarupa secretly supplied them the remnants of yajna. When Indra learned about this, he beheaded Visvarupa, but he later regretted killing Visvarupa because Visvarupa was a brahmana. Although competent to neutralize the sinful reactions for killing a brahmana, Indra did not do so. Instead he accepted the reactions. Later, he distributed these reactions among the land, water, trees and women in general. Since the land accepted one fourth of the sinful reactions, a portion of the land turned into desert. The trees were also given one fourth of the sinful reactions, and therefore they drip sap, which is prohibited for drinking. Because women accepted one fourth of the sinful reactions, they are untouchable during their menstrual period. Since water was also infested with sinful reactions, when bubbles appear in water it cannot be used for any purpose.
After Visvarupa was killed, his father, Tvasta, performed a sacrifice to kill King Indra. Unfortunately, if mantras are chanted irregularly, they yield an opposite result. This happened when Tvasta performed this yajna. While performing the sacrifice to kill Indra. Tvasta chanted a mantra to increase Indra’s enemies, but because he chanted the mantra wrong, the sacrifice produced an asura named Vrtrasura, of whom Indra was the enemy. When Vrtrasura was generated from the sacrifice, his fierce features made the whole world afraid, and his personal effulgence diminished even the power of the demigods. Finding no other means of protection, the demigods began to worship the Supreme Personality of Godhead, the enjoyer of all the results of sacrifice, who is supreme throughout the entire universe. The demigods all worshiped Him because ultimately no one but Him can protect a living entity from fear and danger. Seeking shelter of a demigod instead of worshiping the Supreme Personality of Godhead is compared to trying to cross the ocean by grasping the tail of a dog. A dog can swim, but that does not mean that one can cross the ocean by grasping a dog’s tail.
Being pleased with the demigods, the Supreme Personality of Godhead advised them to approach Dadhici to beg him for the bones of his own body. Dadhici would comply with the request of the demigods, and with the help of his bones Vrtrasura could be killed. SB6.9.1 TEXT 1 sri-suka uvaca tasyasan visvarupasya siramsi trini bharata soma-pitham sura-pitham annadam iti susruma SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; tasya—of him; asan—there were; visvarupasya—of Visvarupa, the priest of the demigods; siramsi—heads; trini—three; bharata—O Maharaja Pariksit; soma-pitham—used for drinking the beverage soma; sura-pitham—used for drinking wine; anna-adam—used for eating; iti—thus; susruma—I have heard by the parampara system. TRANSLATION Sri Sukadeva Gosvami continued: Visvarupa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Pariksit, thus I have heard from authorities. PURPORT One cannot directly perceive the kingdom of heaven, its king and other inhabitants, or how they perform their various engagements, for no one can go to the heavenly planets. Although modern scientists have invented many powerful space vehicles, they cannot even go to the moon, not to speak of other planets. By direct experience one cannot learn anything beyond the range of human perception. One must hear from authorities. Therefore Sukadeva Gosvami, a great personality, says, “What I am describing to you, O King, is what I have heard from authoritative sources.” This is the Vedic system. The Vedic knowledge is called sruti because it must be received by being heard from authorities. It is beyond the realm of our false experimental knowledge. SB6.9.2 TEXT 2 sa vai barhisi devebhyo bhagam pratyaksam uccakaih adadad yasya pitaro devah saprasrayam nrpa SYNONYMS sah—he (Visvarupa); vai—indeed; barhisi—in the sacrificial fire; devebhyah—unto the particular demigods; bhagam—the proper share; pratyaksam—visibly; uccakaih—by loud chanting of the mantras; adadat—offered; yasya—of whom; pitarah—the fathers; devah—demigods; sa-prasrayam—very humbly in a gentle voice; nrpa—O King Pariksit. TRANSLATION O Maharaja Pariksit, the demigods were related to Visvarupa from his father’s side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indraya idam svaha [“this is meant for King Indra”] and idam agnaye [“this is for the demigod of fire”]. He loudly chanted these mantras and offered each of the demigods his proper share. SB6.9.3 TEXT 3 sa eva hi dadau bhagam paroksam asuran prati yajamano ’vahad bhagam matr-sneha-vasanugah SYNONYMS sah—he (Visvarupa); eva—indeed; hi—certainly; dadau—offered; bhagam—share; paroksam—without the knowledge of the demigods; asuran—the demons; prati—unto; yajamanah—performing sacrifice; avahat—offered; bhagam—share; matr-sneha—by affection for his mother; vasa-anugah—being compelled. TRANSLATION Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother. PURPORT Because of Visvarupa’s affection for the families of both the demigods and the demons, he appeased the Supreme Lord on behalf of both dynasties. When he offered oblations in the fire on behalf of the asuras, he did so secretly. without the knowledge of the demigods. SB6.9.4 TEXT 4 tad deva-helanam tasya dharmalikam suresvarah alaksya tarasa bhitas tac-chirsany acchinad rusa SYNONYMS tat—that; deva-helanam—offense to the demigods; tasya—of him (Visvarupa); dharma-alikam—cheating in religious principles (pretending to be the priest of the demigods, but secretly acting as the priest of the demons also); sura-isvarah—the king of the demigods; alaksya—observing; tarasa—quickly; bhitah—being afraid (that the demons would gain strength by being blessed by Visvarupa); tat—his (Visvarupa’s); sirsani—heads; acchinat—cut off; rusa—with great anger. TRANSLATION Once upon a time, however, the King of heaven, Indra, understood that Visvarupa was secretly cheating the demigods by offering oblations on behalf of the demons. He became extremely afraid of being defeated by the demons, and in great anger at Visvarupa he cut Visvarupa’s three heads from his shoulders. SB6.9.5 TEXT 5 soma-pitham tu yat tasya sira asit kapinjalah kalavinkah sura-pitham annadam yat sa tittirih SYNONYMS soma-pitham—used for drinking soma-rasa; tu—however; yat—which; tasya—of him (Visvarupa); sirah—the head; asit—became; kapinjalah—a francolin partridge; kalavinkah—a sparrow; sura-pitham—meant for drinking wine; anna-adam—used for eating food; yat—which; sah—that; tittirih—a common partridge. TRANSLATION Thereafter, the head meant for drinking soma-rasa was transformed into a kapinjala [francolin partridge]. Similarly, the head meant for drinking wine was transformed into a kalavinka [sparrow], and the head meant for eating food became a tittiri [common partridge]. SB6.9.6 TEXT 6 brahma-hatyam anjalina jagraha yad apisvarah samvatsarante tad agham bhutanam sa visuddhaye bhumy-ambu-druma-yosidbhyas caturdha vyabhajad dharih SYNONYMS brahma-hatyam—the sinful reaction for killing a brahmana; anjalina—with folded hands; jagraha—assumed the responsibility for; yat api—although; isvarah—very powerful; samvatsara-ante—after one year; tat agham—that sinful reaction; bhutanam—of the material elements; sah—he; visuddhaye—for purification; bhumi—unto the earth; ambu—water; druma—trees; yosidbhyah—and unto women; caturdha—in four divisions; vyabhajat—divided; harih—King Indra. TRANSLATION Although Indra was so powerful that he could neutralize the sinful reactions for killing a brahmana, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women. SB6.9.7 TEXT 7 bhumis turiyam jagraha khata-pura-varena vai irinam brahma-hatyaya rupam bhumau pradrsyate SYNONYMS bhumih—the earth; turiyam—one fourth; jagraha—accepted; khata-pura—of the filling of holes; varena—because of the benediction; vai—indeed; irinam—the deserts; brahma-hatyayah—of the reaction for killing a brahmana; rupam—form; bhumau—on the earth; pradrsyate—is visible. TRANSLATION In return for King Indra’s benediction that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brahmana. Because of those sinful reactions, we find many deserts on the surface of the earth. PURPORT Because deserts are manifestations of the earth’s diseased condition, no auspicious ritualistic ceremony can be performed in a desert. Persons destined to live in deserts are understood to be sharing the reactions for the sin of brahma-hatya, the killing of a brahmana. SB6.9.8 TEXT 8 turyam cheda-virohena varena jagrhur drumah tesam niryasa-rupena brahma-hatya pradrsyate SYNONYMS turyam—one fourth; cheda—although being cut; virohena—of growing again; varena—because of the benediction; jagrhuh—accepted; drumah—the trees; tesam—of them; niryasa-rupena—by the liquid oozing from the trees; brahma-hatya—the reaction for killing a brahmana; pradrsyate—is visible. TRANSLATION In return for Indra’s benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brahmana. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.] SB6.9.9 TEXT 9 sasvat-kama-varenamhas turiyam jagrhuh striyah rajo-rupena tasv amho masi masi pradrsyate SYNONYMS sasvat—perpetual; kama—of sexual desire; varena—because of the benediction; amhah—the sinful reaction for killing a brahmana; turiyam—one fourth; jagrhuh—accepted; striyah—women; rajah-rupena—in the form of the menstrual period; tasu—in them; amhah—the sinful reaction; masi masi—every month; pradrsyate—is visible. TRANSLATION In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month. PURPORT Women as a class are very lusty, and apparently their continuous lusty desires are never satisfied. In return for Lord Indra’s benediction that there would be no cessation to their lusty desires, women accepted one fourth of the sinful reactions for killing a brahmana. SB6.9.10 TEXT 10 dravya-bhuyo-varenapas turiyam jagrhur malam tasu budbuda-phenabhyam drstam tad dharati ksipan SYNONYMS dravya—other things; bhuyah—of increasing; varena—by the benediction; apah—water; turiyam—one fourth; jagrhuh—accepted; malam—the sinful reaction; tasu—in the water; budbuda-phenabhyam—by bubbles and foam; drstam—visible; tat—that; harati—one collects; ksipan—throwing away. TRANSLATION And in return for King Indra’s benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided. PURPORT If water is mixed with milk, fruit juice or other similar substances, it increases their volume, and no one can understand which has increased. In return for this benediction, water accepted one fourth of Indra’s sinful reactions. These sinful reactions are visible in foam and bubbles. Therefore one should avoid foam and bubbles while collecting drinking water. SB6.9.11 TEXT 11 hata-putras tatas tvasta juhavendraya satrave indra-satro vivardhasva ma ciram jahi vidvisam SYNONYMS hata-putrah—who lost his son; tatah—thereafter; tvasta—Tvasta; juhava—performed a sacrifice; indraya—of Indra; satrave—for creating an enemy; indra-satro—O enemy of Indra; vivardhasva—increase; ma—not; ciram—after a long time; jahi—kill; vidvisam—your enemy. TRANSLATION After Visvarupa was killed, his father, Tvasta, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, “O enemy of Indra, flourish to kill your enemy without delay.” PURPORT There was some defect in Tvasta’s chanting of the mantra because he chanted it long instead of short, and therefore the meaning changed. Tvasta intended to chant the word indra-satro, meaning, “O enemy of Indra.” In this mantra, the word indra is in the possessive case (sasthi), and the word indra-satro is called a tat-purusa compound (tatpurusa-samasa). Unfortunately, instead of chanting the mantra short, Tvasta chanted it long, and its meaning changed from “the enemy of Indra” to “Indra, who is an enemy.” Consequently instead of an enemy of Indra’s, there emerged the body of Vrtrasura, of whom Indra was the enemy. SB6.9.12 TEXT 12 athanvaharya-pacanad utthito ghora-darsanah krtanta iva lokanam yuganta-samaye yatha SYNONYMS atha—thereafter; anvaharya-pacanat—from the fire known as Anvaharya; utthitah—arisen; ghora-darsanah—appearing very fearful; krtantah—personified annihilation; iva—like; lokanam—of all the planets; yuga-anta—of the end of the millennium; samaye—at the time; yatha—just as. TRANSLATION Thereafter, from the southern side of the sacrificial fire known as Anvaharya came a fearful personality who looked like the destroyer of the entire creation at the end of the millennium. SB6.9.13-17 TEXTS 13–17 visvag vivardhamanam tam isu-matram dine dine dagdha-saila-pratikasam sandhyabhranika-varcasam tapta-tamra-sikha-smasrum madhyahnarkogra-locanam dedipyamane tri-sikhe sula aropya rodasi nrtyantam unnadantam ca calayantam pada mahim dari-gambhira-vaktrena pibata ca nabhastalam lihata jihvayarksani grasata bhuvana-trayam mahata raudra-damstrena jrmbhamanam muhur muhuh vitrasta dudruvur loka viksya sarve diso dasa SYNONYMS visvak—all around; vivardhamanam—increasing; tam—him; isu-matram—an arrow’s flight; dine dine—day after day; dagdha—burnt; saila—mountain; pratikasam—resembling; sandhya—in the evening; abhra-anika—like an array of clouds; varcasam—having an effulgence; tapta—melted; tamra—like copper; sikha—hair; smasrum—moustache and beard; madhyahna—at midday; arka—like the sun; ugra-locanam—having powerful eyes; dedipyamane—blazing; tri-sikhe—three-pointed; sule—on his spear; aropya—keeping; rodasi—heaven and earth; nrtyantam—dancing; unnadantam—shouting loudly; ca—and; calayantam—moving; pada—by his foot; mahim—the earth; dari-gambhira—as deep as a cave; vaktrena—by the mouth; pibata—drinking; ca—also; nabhastalam—the sky; lihata—licking up; jihvaya—by the tongue; rksani—the stars; grasata—swallowing; bhuvana-trayam—the three worlds; mahata—very great; raudra-damstrena—with fearful teeth; jrmbhamanam—yawning; muhuh muhuh—again and again; vitrastah—fearful; dudruvuh—ran; lokah—people; viksya—seeing; sarve—all; disah dasa—ten directions. TRANSLATION Like arrows released in the four directions, the demon’s body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon’s body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions. SB6.9.18 TEXT 18 yenavrta ime lokas tapasa tvastra-murtina sa vai vrtra iti proktah papah parama-darunah SYNONYMS yena—by whom; avrtah—covered; ime—all these; lokah—planets; tapasa—by the austerity; tvastra-murtina—in the form of the son of Tvasta; sah—he; vai—indeed; vrtrah—Vrtra; iti—thus; proktah—called; papah—personified sin; parama-darunah—very fearful. TRANSLATION That very fearful demon, who was actually the son of Tvasta, covered all the planetary systems by dint of austerity. Therefore he was named Vrtra, or one who covers everything. PURPORT In the Vedas it is said, sa imal lokan avrnot tad vrtrasya vrtratvam: because the demon covered all the planetary systems, his name was Vrtrasura. SB6.9.19 TEXT 19 tam nijaghnur abhidrutya sagana vibudharsabhah svaih svair divyastra-sastraughaih so ’grasat tani krtsnasah SYNONYMS tam—him; nijaghnuh—struck; abhidrutya—running to; sa-ganah—with soldiers; vibudha-rsabhah—all the great demigods; svaih svaih—with their own respective; divya—transcendental; astra—bows and arrows; sastra-oghaih—different weapons; sah—he (Vrtra); agrasat—swallowed; tani—them (the weapons); krtsnasah—all together. TRANSLATION The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vrtrasura swallowed all their weapons. SB6.9.20 TEXT 20 tatas te vismitah sarve visanna grasta-tejasah pratyancam adi-purusam upatasthuh samahitah SYNONYMS tatah—thereafter; te—they (the demigods); vismitah—being struck with wonder; sarve—all; visannah—being very morose; grasta-tejasah—having lost all their personal strength; pratyancam—to the Supersoul; adi-purusam—the original person; upatasthuh—prayed; samahitah—all gathered together. TRANSLATION Struck with wonder and disappointment upon seeing the strength of the demon, the demigods lost their own strength. Therefore they all met together to try to please the Supersoul, the Supreme Personality of Godhead, Narayana, by worshiping Him. SB6.9.21 TEXT 21 sri-deva ucuh vayv-ambaragny-ap-ksitayas tri-loka brahmadayo ye vayam udvijantah harama yasmai balim antako ’sau bibheti yasmad aranam tato nah SYNONYMS sri-devah ucuh—the demigods said; vayu—composed of air; ambara—sky; agni—fire; ap—water; ksitayah—and land; tri-lokah—the three worlds; brahma-adayah—beginning from Lord Brahma; ye—who; vayam—we; udvijantah—being very much afraid; harama—offer; yasmai—unto whom; balim—presentation; antakah—the destroyer, death; asau—that; bibheti—fears; yasmat—from whom; aranam—shelter; tatah—therefore; nah—our. TRANSLATION The demigods said: The three worlds are created by the five elements—namely ether, air, fire, water and earth—which are controlled by various demigods, beginning from Lord Brahma. Being very much afraid that the time factor will end our existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us full protection. PURPORT When one is afraid of being killed, one must take shelter of the Supreme Personality of Godhead. He is worshiped by all the demigods. beginning from Brahma, although they are in charge of the various elements of this material world. The words bibheti yasmat indicate that all the demons, regardless of how great and powerful, fear the Supreme Personality of Godhead. The demigods, being afraid of death, took shelter of the Lord and offered Him these prayers. Although the time factor is fearful to everyone, fear personified is afraid of the Supreme Lord, who is therefore known as abhaya, fearless. Taking shelter of the Supreme Lord brings actual fearlessness, and therefore the demigods decided to take shelter of the Lord. SB6.9.22 TEXT 22 avismitam tam paripurna-kamam svenaiva labhena samam prasantam vinopasarpaty aparam hi balisah sva-langulenatititarti sindhum SYNONYMS avismitam—who is never struck with wonder; tam—Him; paripurna-kamam—who is fully satisfied; svena—by His own; eva—indeed; labhena—achievements; samam—equipoised; prasantam—very steady; vina—without; upasarpati—approaches; aparam—another; hi—indeed; balisah—a fool; sva—of a dog; langulena—by the tail; atititarti—wants to cross; sindhum—the sea. TRANSLATION Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog. PURPORT A dog can swim in the water, but if a dog dives in the ocean and someone wants to cross the ocean by holding the dog’s tail, he is certainly fool number one. A dog cannot cross the ocean, nor can a person cross the ocean by catching a dog’s tail. Similarly, one who desires to cross the ocean of nescience should not seek the shelter of any demigod or anyone else but the fearless shelter of the Supreme Personality of Godhead. Srimad-Bhagavatam (10.14.58) therefore says: samasrita ye pada-pallava-plavam The Lord’s lotus feet are an indestructible boat, and if one takes shelter of that boat he can easily cross the ocean of nescience. Consequently there are no dangers for a devotee although he lives within this material world, which is full of dangers at every step. One should seek the shelter of the all-powerful instead of trying to be protected by one’s own concocted ideas. SB6.9.23 TEXT 23 yasyoru-srnge jagatim sva-navam manur yathabadhya tatara durgam sa eva nas tvastra-bhayad durantat tratasritan varicaro ’pi nunam SYNONYMS yasya—of whom; uru—very strong and high; srnge—on the born; jagatim—in the form of the world; sva-navam—his own boat; manuh—Manu, King Satyavrata; yatha—just as; abadhya—binding; tatara—crossed; durgam—the very difficult to cross (inundation); sah—He (the Supreme Personality of Godhead); eva—certainly; nah—us; tvastra-bhayat—from fear of the son of Tvasta; durantat—endless; trata—deliverer; asritan—dependents (like us); vari-carah api—although taking the form of a fish; nunam—indeed. TRANSLATION The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the Matsya avatara, the fish incarnation. By the grace of the Matsya avatara, Manu saved himself from the great danger of the flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvasta. SB6.9.24 TEXT 24 pura svayambhur api samyamambhasy udirna-vatormi-ravaih karale eko ’ravindat patitas tatara tasmad bhayad yena sa no ’stu parah SYNONYMS pura—formerly (during the time of creation); svayambhuh—Lord Brahma; api—also; samyama-ambhasi—in the water of inundation; udirna—very high; vata—of wind; urmi—and of waves; ravaih—by the sounds; karale—very fearful; ekah—alone; aravindat—from the lotus seat; patitah—almost fallen; tatara—escaped; tasmat—from that; bhayat—fearful situation; yena—by whom (the Lord); sah—He; nah—of us; astu—let there be; parah—deliverance. TRANSLATION In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a horrible sound that Lord Brahma almost fell from his seat on the lotus into the water of devastation, but he was saved with the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition. SB6.9.25 TEXT 25 ya eka iso nija-mayaya nah sasarja yenanusrjama visvam vayam na yasyapi purah samihatah pasyama lingam prthag isa-maninah SYNONYMS yah—He who; ekah—one; isah—controller; nija-mayaya—by His transcendental potency; nah—us; sasarja—created; yena—by whom (through whose mercy); anusrjama—we also create; visvam—the universe; vayam—we; na—not; yasya—of whom; api—although; purah—in front of us; samihatah—of Him who is acting; pasyama—see; lingam—the form; prthak—separate; isa—as controllers; maninah—thinking of ourselves. TRANSLATION The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see Him because all of us think that we are separate and independent gods. PURPORT Here is an explanation of why the conditioned soul cannot see the Supreme Personality of Godhead face to face. Even though the Lord appears before us as Lord Krsna or Lord Ramacandra and lives in human society as a leader or king, the conditioned soul cannot understand Him. Avajananti mam mudha manusim tanum asritam: [Bg. 9.11] rascals (mudhas) deride the Supreme Personality of Godhead, thinking Him an ordinary human being. However insignificant we are, we think that we are also God, that we can create a universe or that we can create another God. This is why we cannot see or understand the Supreme Personality of Godhead. In this regard, Srila Madhvacarya says: lingam eva pasyamah We are all conditioned to various degrees, but we think that we are God. This is why we cannot understand who God is or see Him face to face. SB6.9.26-27 TEXTS 26–27 yo nah sapatnair bhrsam ardyamanan devarsi-tiryan-nrsu nitya eva krtavataras tanubhih sva-mayaya krtvatmasat pati yuge yuge ca tam eva devam vayam atma-daivatam param pradhanam purusam visvam anyam vrajama sarve saranam saranyam svanam sa no dhasyati sam mahatma SYNONYMS yah—He who; nah—us; sapatnaih—by our enemies, the demons; bhrsam—almost always; ardyamanan—being persecuted; deva—among the demigods; rsi—the saintly persons; tiryak—the animals; nrsu—and men; nityah—always; eva—certainly; krta-avatarah—appearing as an incarnation; tanubhih—with different forms; sva-mayaya—by His internal potency; krtva atmasat—considering very near and dear to Him; pati—protects; yuge yuge—in every millennium; ca—and; tam—Him; eva—indeed; devam—the Supreme Lord; vayam—all of us; atma-daivatam—the Lord of all living entities; param—transcendental; pradhanam—the original cause of the total material energy; purusam—the supreme enjoyer; visvam—whose energy constitutes this universe; anyam—separately situated; vrajama—we approach; sarve—all; saranam—shelter; saranyam—suitable as shelter; svanam—unto His own devotees; sah—He; nah—unto us; dhasyati—shall give; sam—good fortune; mahatma—the Supersoul. TRANSLATION By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vamanadeva, the incarnation of strength among the demigods; Parasurama, the incarnation among saints; Nrsimhadeva and Varaha, incarnations among animals; and Matsya and Kurma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Krsna and Lord Rama. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virat-rupa]. In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection. PURPORT In this verse, the Supreme Personality of Godhead, Visnu, is ascertained to be the original cause of creation. Sridhara Svami, in his commentary Bhavartha-dipika, replies to the idea that prakrti and purusa are the causes of the cosmic manifestation. As stated herein, param pradhanam purusam visvam anyam: “He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virat ’rupa].” The word prakrti, which is used to indicate the source of generation, refers to the material energy of the Supreme Lord, and the word purusa refers to the living entities, who are the superior energy of the Lord. Both the prakrti and purusa ultimately enter the Supreme Lord, as stated in Bhagavad-gita (prakrtim yanti mamikam). Although prakrti and purusa superficially appear to be the causes of the material manifestation, both are emanations of different energies of the Supreme Lord. Therefore the Supreme Lord is the cause of prakrti and purusa. He is the original cause (sarva-karana-karanam [Bs. 5.1]). The Naradiya Purana says: avikaro ’pi paramah Both the prakrti and purusa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gita (gam avisya), the Lord enters the prakrti, and then the prakrti creates different manifestations. The prakrti is not independent or beyond His energies. Vasudeva, Lord Sri Krsna, is the original cause of everything. Therefore the Lord says in Bhagavad-gita (10.8): aham sarvasya prabhavo “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.” In Srimad-Bhagavatam (2.9.33) the Lord also says, aham evasam evagre: “Only I existed before the creation.” This is confirmed in the Brahmanda Purana as follows: smrtir avyavadhanena To generate the universe, the Lord acts indirectly as the purusa and directly as the prakrti. Because both energies emanate from Lord Vasudeva, the all-pervasive Supreme Personality of Godhead, He is known as both prakrti and purusa. Therefore Vasudeva is the cause of everything (sarva-karana-karanam [Bs. 5.1]).
mahat-padam punya-yaso-murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam
kadacid abhimanas tu
devanam api sann iva
prayah kalesu nasty eva
taratamyena so ’pi tu
prakrtis tu vikarini
anupravisya govindah
prakrtis cabhidhiyate
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
prakrtitvam iti sthitih
ubhayatmaka-sutitvad
vasudevah parah puman
prakrtih purusas ceti
sabdair eko ’bhidhiyate