Chapter Five

The Yuga-avatäras

|| 11.5.1 ||
çré-räjoväca
bhagavantaà harià präyo
na bhajanty ätma-vittamäù
teñäm açänta-kämänäà
ka niñöhävijitätmanäm

King Nimi said: O sages most perfect in knowledge of the self!

Please explain to me the position of those who for the most
part never worship the Supreme Lord, who are unable to
quench their material desires and who are not in control of
their own selves.

In the Fifth Chapter, Camasa describes the condition of those who do

not worship the Lord, and Karabhäjana describes the yugävatäras.
Surprised that some people reject the Lord of great fame known
through his appearances by his mercy, King Nimi asks a question. O
knowers of ätmä! What is their position, what is their destination?

|| 11.5.2 ||
çré-camasa uväca
mukha-bähüru-pädebhyaù
puruñasyäçramaiù saha
catväro jajïire varëä
guëair viprädayaù påthak

Camasa said: Each of the four social orders, headed by the

brähmaëas, was born through different combinations of the
modes of nature, from the face, arms, thighs and feet of the
Supreme Lord in his universal form, along with the äçramas.

In order to describe the unfortunate condition of those who do not

worship the Lord, first the practice of worshipping the Lord is
described. The brähmaëas arise through sattva, the kñatriyas arise
through sattva and rajas, the vaiçyas arise through rajas and tamas
and the çüdras arise through tamas. Though it says in this verse that
the four äçramas arose in the same way, they do not arise starting
from the head. It will be said:

gåhäçramo jaghanato brahmacaryaà hådo mama |

vakñaù-sthaläd vane väso nyäsaç çirñaëi ca sthitaù ||
The gåhañthas are situated in the hips, the brahmacärés in the heart,
the vanaprasthas in the chest and the sannyäsés in the head. SB
11.17.14

Thus the sequence for the varëas is head, arms, thighs and feet
whereas for the äçramas it is hips, heart, chest and head. In this way
the varëas arose along with the äçramas.

|| 11.5.3 ||
ya eñäà puruñaà säkñäd
ätma-prabhavam éçvaram
na bhajanty avajänanti
sthänäd bhrañöäù patanty adhaù

If any of the members of the four varëas and four äçramas fail
to worship, if they thus disrespect the Lord, who is the source
of their own creation, they will fall down from their äçrama.

Among them, those who do not worship the original father from whom
one is born (ätma-prabhavam), and who thus disrespect him, since
they do not worship the elder who must be worshipped, fall from their
äçrama.

|| 11.5.4 ||
düre hari-kathäù kecid
düre cäcyuta-kértanäù
striyaù çüdrädayaç caiva
te ’nukampyä bhavädåçäm

Persons devoid of devotee association and who cannot

appreciate glorification of the Lord, women and çüdras,
deserve your mercy.

You should be merciful to those who are ignorant. That is explained in

this verse. Those who are distant from topics of the Lord—who are
devoid of the good fortune of association with devotees, who are
distant from kértana of the Lord—who are deaf to it, should receive
your mercy first by instructions on bhakti and then by the dust of you
lotus feet on their heads.

|| 11.5.5 ||
vipro räjanya-vaiçyau vä
hareù präptäù padäntikam
çrautena janmanäthäpi
muhyanty ämnäya-vädinaù
On the other hand, brähmaëas, kñatriyas and vaiçyas, even
after being allowed to study the Vedas by receiving Vedic
initiation, become bewildered since they interpret the meaning
of the Vedas.

This verse describes those who become indifferent to bhakti by

obtaining a small amount of jïäna. Brähmaëas, kñatriyas and vaiçyas,
having attained qualification to worship the Lord’s feet by study of the
Vedas, through receiving the sacred thread (çrautena), become
bewildered by the results of karma, since they interpret the meaning of
the Vedas, which causes the bewilderment. It is said in the Gétä:

yäm imäà puñpitäà väcaà pravadanty avipaçcitaù |

veda-väda-ratäù pärtha nänyad astéti vädinaù ||

The unintelligent people, absorbed in discussing the Vedas, who

propound the theory that matter is everything, attractively speak
flowery words. BG 2.42

|| 11.5.6 ||
karmaëy akovidäù stabdhä
mürkhäù paëòita-mäninaù
vadanti cäöukän müòhä
yayä mädhvyä girotsukäù

Those ignorant of how to act without accruing results since

they are proud and foolish, and think themselves learned,
speak sweet words among themselves because of being
bewildered by the promising words of the Vedas.

They are ignorant because they do not know how to do activities

without creating bondage. Since they are proud, and since they are
fools, thinking themselves learned, they do not ask from those who
know. They become bewildered by sweet words such as “We became
immortal by drinking soma,” “Those who observe cäturmasya
sacrifices become immortal” “Svarga is a place where there is no heat,
cold, fatigue or enemies.” Consequently, they speak sweet words
among themselves such as “We will enjoy with the Apsaräs.”

|| 11.5.7 ||
rajasä ghora-saìkalpäù
kämukä ahi-manyavaù
dämbhikä mäninaù päpä
vihasanty acyuta-priyän
Due to the influence of the mode of passion, they become
subject to violent desires and are excessively lusty. Their
anger is like that of a snake. Deceitful, overly proud, and sinful
in their behavior, they mock the devotees.

These people make terrible vows such as “This enemy should die!” due
to the increase of rajoguëa. They have snake-like anger with ever-
increasing anger. They wear wood beads and beg to fill their bellies
while worshipping Viñëu. In this way they only attain suffering. They
mock the devotees.

|| 11.5.8 ||
vadanti te ’nyonyam upäsita-striyo
gåheñu maithunya-pareñu cäçiñaù
yajanty asåñöänna-vidhäna-dakñiëaà
våttyai paraà ghnanti paçün atad-vidaù

Adoring women in their homes dedicated to sex life, they give

each other blessings and perform sacrifice without distributing
food or gifts, and kill animals to make a living, not being aware
that it is sinful.

They worship young women instead of great sages. They give each
other blessings such as “May you have wealth, garlands, sandalwood
and women!” In their houses sex life is the ultimate engagement.
They perform sacrifices in which there is no distribution of food or
donations. They kill goats in order to make a living without
understanding that killing is wrong.

|| 11.5.9 ||
çriyä vibhütyäbhijanena vidyayä
tyägena rüpeëa balena karmaëä
jäta-smayenändha-dhiyaù saheçvarän
sato ’vamanyanti hari-priyän khaläù

With pride in wealth, power, good birth, education,

renunciation, beauty, strength, and performance of rituals,
they become foolish and cruel, and disrespect the devotees
along with the Lord.

Çriyä means “by wealth.” Vibhütyä means “by power.” They

disrespect the devotees (sataù).

|| 11.5.10 ||
sarveñu çaçvat tanu-bhåtsv avasthitaà
yathä kham ätmänam abhéñöam éçvaram
 vedopagétaà ca na çåëvate ’budhä
mano-rathänäà pravadanti värtayä

These unintelligent people do not hear about the Lord, worthy

of worship and proclaimed in the Vedas, who is situated in all
beings at all times, but who is not affected, like the sky.
Instead they speak continuously about material topics.

Though woken up strongly, they do not wake up. The Lord, like the sky
which is not affected by what it pervades, is situated in all beings. He
is worthy of worship, as well as being the punisher, and is glorified in
the Vedas. However these people do not hear about him. Why? They
speak prominently of topics about women and eating meat, being
thrown with force into material topics, though informed of topics about
the Lord by devotees.

|| 11.5.11 ||
loke vyaväyämiña-madya-sevä
nityä hi jantor na hi tatra codanä
vyavasthitis teñu viväha-yajïa
surä-grahair äsu nivåttir iñöä

In this world, people are always attracted to sex, meat eating

and intoxication. This is not a rule in the scriptures, but an
arrangement through marriage and sacrifice so that they can
eventually give up these acts.

“Why are sex life and meat eating condemned if they are prescribed in
the Vedas? It is said åtau bhäryäm upeyät: one should approach one’s
wife in her season. (Äçvaläyaëa Çrauta-sütra) It is also said huta-
çeñam bhakñayet: one should eat the remnants of sacrifice. Sex life,
meat eating and intoxication are always attractive and always indulged
in. Sex is natural and meat eating and intoxication are indulged in
because of family tradition. There is thus need of an injunction for
attaining these items. Codanä means an order to attain what one does
not have.

“But it is seen in the Vedas that there are order to indulge in sex.”
Arrangements have been made for sex, meat eating and intoxication
through weddings and sacrifices. If it is impossible to remain without
sex, meat or intoxication, arrangements are made through marriage
and sacrifice. Çruti says sauträmaëyäà surä-grahän gåhëäti: one
drinks liquor in the sauträmaëé sacrifice. Permission alone is given for
these acts, so it is actually not an order or vidhi. The goal is extinction
of sex, meat eating and intoxication. One should approach one’s wife,
but only at the time of when the wife can bear children, avoiding five
inauspicious days, only at night, and only when there is a desire for
children. This is done with the intention of giving up these desires.

vidhir atyantam apräptau niyamaù päkñike’sati |

tatra cänyatra ca präptau parisaìkhyä vidhéyate ||

Vidhis are rules which are not absolute. Niyama is a rule with partial
prohibition. In that condition, where there are options it is called
parisaìkhyä.

For those who are completely attached to enjoyment through karmas,

vidhi means injunctions which are not absolute because of desire or
other rules. Examples are as follows. One should perform sandhyä
rites daily. One should take bath in a river during Mägha month. One
should not bathe at night. One should bathe during an eclipse of the
moon.

In cases where there are no options but to perform the act, it is not
called a vidhi but a niyama or parisaìkhyä. When is it niyama or
parisaìkhyä? Where one does not have alternatives, and will receive
criticism or be obliged to do atonement for not performing the act, it is
called a niyama. An example is as follows. One should approach one’s
wife at the proper time. “At the proper time” means “if one has
attraction.” However there is also partial prohibition, for småti says:

åtu-snätäà tu yo bhäryäà sannidhau nopagacchati |

ghoräyäà bhrüëa-hatyäyäà pacyate nätra saàçayaù ||

One should not approach one’s wife during her menstrual cycle.
Without doubt such a person will suffer like the killer of a brähmaëa.
Paräçara-småti 4.15

The final meaning is “One should approach one’s wife, when one has
desire, but not during the menstrual cycle.”

Tatra means “within that.” Other than this, where there are conditions
within the obligatory rule, it is called parisaìkhyä. One should eat five
types of animals with five nails. When one has a desire to eat meat,
one should only five animals with five nails and not others. This is a
permission to eat meat under those conditions, but there is no fault in
not eating meat.

For persons fixed in renunciation of material enjoyment there is

another meaning. A vidhi exists where there is complete necessity to
perform action. An example is “one should perform sandhyä rites
daily.” Where there is partial option and partial necessity of
performance it is called niyama. Imäm agåbhnan rasanäm åtasya:
one takes the rope of the animal to be sacrificed. The singular case
indicates a choice of horse or donkey. Of these, the horse is preferred,
not the donkey. The prohibition of a donkey is implied. There are two
types of vidhi: apürva-vidhi and niyama-vidhi.

What is parisaùkhyä? That is explained. Rules that exist other than

vidhi, giving permission where there is desire, are called parisaìkhyä.
When one has a desire to eat all meat, eating five types of animals
with five nails is prescribed. Other animals should not be eaten. Eating
them produces sin. For eating meat, five animals with five nails are
permitted. No sin is incurred in that. The conclusion of scripture for
eating all meat is that it is limited, since it gives permission for certain
meat only. One should approach one’s wife and not others’ wives for
procreation, and not otherwise. The conclusion of scripture is that one
approaches one’s wife, but not any woman. One hears of fault if one
does not approach one’s wife when she is fertile. But this is not a fault
because it does not transgress the rule. However if one does not
approach one’s wife because of hatred or distaste, there is a fault,
according to Çrédhara Svämé.

|| 11.5.12 ||
dhanaà ca dharmaika-phalaà yato vai
jïänaà sa-vijïänam anupraçänti
gåheñu yuïjanti kalevarasya
måtyuà na paçyanti duranta-véryam

The outstanding purpose of wealth is dharma, from which

arises knowledge and realization, after which one attains
liberation. However, they employ wealth for maintaining their
bodies and do not see insurmountable death of the body.

They are unintelligence because they use wealth for material pleasure.
Dharma is wealth’s outstanding result. From dharma arises spiritual
knowledge along with realization, from which liberation arises later.
However, they use wealth for maintaining their bodies and other
purposes in their houses.

|| 11.5.13 ||
yad ghräëa-bhakño vihitaù suräyäs
tathä paçor älabhanaà na hiàsä
evaà vyaväyaù prajayä na ratyä
imaà viçuddhaà na viduù sva-dharmam
Liquor is to be consumed by smelling, and animals’ limbs are
cut during sacrifice but they are not killed. Sex is permitted for
producing children, not for enjoyment. The people do not know
this purification of their duties.

Permission for sex, meat and liquor is not for full indulgence, but rather
the opposite. Smelling liquor is considered drinking it. One does not
drink as much as one can. Sacrifice of an animal means to cut a limb,
not to kill it. Sex is for producing children, not for enjoyment.

|| 11.5.14 ||
ye tv anevaà-vido ’santaù
stabdhäù sad-abhimäninaù
paçün druhyanti viçrabdhäù
pretya khädanti te ca tän

Those sinful persons who are ignorant of actual religious

principles, yet consider themselves to be completely pious,
without compunction commit violence against innocent
animals who are fully trusting in them, will be eaten by the
same creatures in their next lives.

They do not know the dharma described. Not understanding the

meaning of statements like “Violence prescribed by scriptures is not
violence” they kill living animals. The animals think, “Our protectors
will not kill us. They are playing with us, by showing weapons as a
joke.” Having giving faith to the animals they protected, they kill
them. After death, in the next life, the animals will eat them. It is said:

mäà sa bhakñayitämutra yasya mäàsam ihädmy aham |

etan mäàsasya mäàsatvaà pravadanti manéñiëaù ||

The wise say that meat is called mäàsa because in next life I will eat
the flesh of he (saù) who has eaten me (mäm).1

Närada by his powers of yoga showed Präcénabarhiña the animals he

had sacrificed:

bho bhoù prajäpate räjan paçün paçya tvayädhvare

saàjïäpitäï jéva-saìghän nirghåëena sahasraçaù

1
This seems to be from Mahäbhärata 13.117.34. The words are slightly different.
mäà sa bhakñayate yasmäd bhakñayiñye tam apy aham
etan mäàsasya mäàsatvam ato budhyasva bhärata
O protector of the people! O King! Look at these animals, thousands of
jévas, killed by you in sacrifices without mercy.

ete tväà sampratékñante smaranto vaiçasaà tava

samparetam ayaù-küöaiç chindanty utthita-manyavaù

Remembering how you killed them, the animals are waiting for you to
die. With great anger they will tear you apart with their horns made of
iron. SB 4.25.7-8

|| 11.5.15 ||
dviñantaù para-käyeñu
svätmänaà harim éçvaram
måtake sänubandhe ’smin
baddha-snehäù patanty adhaù

Killing animals and hating the Lord, bound by affection to their

bodies and relatives, they fall to hell.

Because they kill animals for meat, or hate others, they hate the Lord
(svätmänam). They are attached to their bodies (måtake).

|| 11.5.16 ||
ye kaivalyam asampräptä
ye cätétäç ca müòhatäm
trai-vargikä hy akñaëikä
ätmänaà ghätayanti te

Those who do not have jïäna for liberation, and who are not
utterly foolish, become absorbed in artha, dharma and käma.
Without any time for hearing about the Lord, they kill
themselves.

The ignorant, getting mercy from those who know the truth, are
delivered. Those who know the truth are naturally delivered. But those
who are not so ignorant, but do not know the truth, who exist between
ignorance and knowledge, fall. That is explained in this verse. Those
who do not have knowledge by which to attain liberation, but who are
not foolish like animals, become attached to dharma, artha and käma,
not to jïäna or bhakti. “Let that be. When an opportunity arises, they
will hear about the Lord.” No, they will not obtain even a moment’s
opportunity. They kill themselves.

|| 11.5.17 ||
eta ätma-hano ’çäntä
 ajïäne jïäna-mäninaù
sédanty akåta-kåtyä vai
käla-dhvasta-manorathäù

The killers of the soul, never peaceful and thinking themselves

full of knowledge, though they are ignorant, not doing their
real duties, with their desires destroyed by time, continually
suffer.

|| 11.5.18 ||
hitvätma-mäyä-racitä
gåhäpatya-suhåt-striyaù
tamo viçanty anicchanto
väsudeva-paräì-mukhäù

Giving up their houses, children, friends and women made of

the Lord’s mäyä, and opposed to the Lord, they enter darkness
though they do not want to do this.

The çruti says:

asuryä näma te lokä andhena tamasä våtäù |
täàs te pretyäbhigacchanti ye ke cätma-hano janäù ||

Those who do not establish a relation to Paramätmä and enjoy the

world are
called killers of the soul. They go to demonic worlds covered by
darkness after giving up this body. Isopaniñad 3

After giving up house, children, friends and wives, they fall to hell.

|| 11.5.19 ||
çré räjoväca
kasmin käle sa bhagavän
kià varëaù kédåço nåbhiù
nämnä vä kena vidhinä
püjyate tad ihocyatäm
King Nimi said: In what colors and forms does the Supreme
Lord appear in each of the different ages, with what names
and by what types of rules is the Lord worshiped by men?

Such persons cannot be delivered except by the appearance of the

Lord in this world. Having concluded this, the King asks this question.
Kédåçaù means “what type of form.”

|| 11.5.20 ||
çré-karabhäjana uväca
 kåtaà tretä dväparaà ca
kalir ity eñu keçavaù
nänä-varëäbhidhäkäro
nänaiva vidhinejyate

Karabhäjana said: In each of the four yugas—Kåta, Tretä,

Dväpara and Kali—the Lord appears with various complexions,
names and forms and is worshiped by various processes.

|| 11.5.21 ||
kåte çuklaç catur-bähur
jaöilo valkalämbaraù
kåñëäjinopavétäkñän
bibhrad daëòa-kamaëòalü

In Satya-yuga the Lord is white and four-armed, has matted

locks and wears a garment of tree bark. He carries a black
deerskin, a sacred thread, prayer beads and the rod and water
pot.

He is white in color and is called Çukla. He wears a dear skin and

sacred thread.

|| 11.5.22 ||
manuñyäs tu tadä çäntä
nirvairäù suhådaù samäù
yajanti tapasä devaà
çamena ca damena ca

People in Satya-yuga, being peaceful, nonenvious, friendly to

every creature and steady in all situations, worship the
Supreme Lord by meditation and by internal and external
sense control.

Tapasä means “by meditation.” Meditation is the process of worship in

that age.

|| 11.5.23 ||
haàsaù suparëo vaikuëöho
dharmo yogeçvaro ’malaù
éçvaraù puruño ’vyaktaù
paramätmeti géyate

In Satya-yuga the Lord is glorified by the names Haàsa,

Suparëa, Vaikuëöha, Dharma, Yogeçvara, Amala, Éçvara,
Puruña, Avyakta and Paramätmä.
In Satya-yuga the Lord is glorified by these names.

|| 11.5.24 ||
tretäyäà rakta-varëo ’sau
catur-bähus tri-mekhalaù
hiraëya-keças trayy-ätmä
sruk-sruvädy-upalakñaëaù

In Tretä-yuga the Lord appears with a red complexion. He has

four arms, golden hair, and wears a triple belt representing
initiation into each of the three Vedas. Embodying the
knowledge of worship by sacrificial performance, which is
contained in the Åg, Säma and Yajur Vedas, his symbols are
the ladle, spoon and other implements of sacrifice.

He is red in color and his name is Rakta. He wears a three stranded

belt obtained during the initiation ceremony. He is the form of
sacrifice, because he possesses the three Vedas. Sacrifice is the
method of worship in this age.

|| 11.5.25 ||
taà tadä manujä devaà
sarva-deva-mayaà harim
yajanti vidyayä trayyä
dharmiñöhä brahma-vädinaù

In Tretä-yuga, the people, fixed in dharma and sincerely

interested in achieving the Absolute Truth worship the Lord
who contains within himself all the devatäs.

|| 11.5.26 ||
viñëur yajïaù påçnigarbhaù
sarvadeva urukramaù
våñäkapir jayantaç ca
urugäya itéryate

In Tretä-yuga the Lord is glorified by the names Viñëu, Yajïa,

Påçnigarbha, Sarvadeva, Urukrama, Våñäkapi, Jayanta and
Urugäya.

|| 11.5.27 ||
dväpare bhagaväï çyämaù
péta-väsä nijäyudhaù
çrévatsädibhir aìkaiç ca
lakñaëair upalakñitaù
In Dväpara-yuga the Supreme Lord, with a dark blue
complexion, wearing yellow garments, is marked with Çrévatsa
and other distinctive ornaments and bodily features.

Çyäma means the color and the name.

|| 11.5.28 ||
taà tadä puruñaà martyä
mahä-räjopalakñaëam
yajanti veda-tanträbhyäà
paraà jijïäsavo nåpa

O King! In Dväpara-yuga men who desire to know the Supreme

Lord worship him in the mood of honoring a great king,
following the prescriptions of both the Vedas and Païcarätra
scriptures.

They worship him with royal symbols such as the umbrella and
cämara. He is worshipped using the Vedas and Païcarätra.

|| 11.5.29-30 ||
namas te väsudeväya
namaù saìkarñaëäya ca
pradyumnäyäniruddhäya
tubhyaà bhagavate namaù
näräyaëäya åñaye
puruñäya mahätmane
viçveçvaräya viçväya
sarva-bhütätmane namaù

Obeisances to you, Väsudeva, to your forms of Saìkarñaëa,

Pradyumna and Aniruddha, to Näräyaëa Åñi, to the puruña,
best of personalities, the master of this universe, the form of
the universe, the soul within all created entities.

He offers respects.

|| 11.5.31 ||
iti dväpara urv-éça
stuvanti jagad-éçvaram
nänä-tantra-vidhänena
kaläv api tathä çåëu

O King! In this way people in Dväpara-yuga glorified the Lord

of the universe. Now kindly hear about the form in Kali-yuga,
worshipped through methods of worship expalind in various
Païcarätara scriptures.

Prahläda has said:

itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat pratépän
dharmaà mahä-puruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo 'tha sa tvam

In this way, by appearing in various incarnations as a human being, an

animal, a great saint, a devatäs, a fish or a tortoise, you maintain the
worlds, kill those who cause disturbance and protect dharma in all the
yugas. Great Lord! Since you will appear covered in Kali-yuga, you are
called Tri-yuga. SB 7.9.38

From this it is understood that most people of Kali-yuga do not know

the Lord, since he is covered in Kali-yuga. That statement is supported
in the present verse by making a statement with a hidden meaning.
The words nänä-tantra-vidhänena kaläu indicate the prominence of the
methods mentioned in the Païcarätra scriptures (tantra) in Kali-yuga
used in the Lord’s worship, but the phrase conceals another meaning.

The word api indicates the particular Kali-yuga after Dväpara in the
twenty-eighth cycle of Vaivasvata Manvantara, mentioned by Garga in
the Tenth Canto.

äsan varëäs trayo hy asya gåhëato ’nuyugaà tanüù

çuklo raktas tathä péta idänéà kåñëatäà gataù

Your son Kåñëa appears as an incarnation in every millennium. In the

past, he assumed three different colors—white, red and yellow—and
now he has appeared in a blackish color. All such incarnations have
now assembled in Kåñëa. SB 10.8.13

The words tantra-vidhänena mean “by a secret method” or “using an

esoteric means.” Just as çveto dhävati could mean “The white animal
(çvetaù) runs” or “The dog (çva) runs from here (itaù)” depending on
the intention and context, so tantra-vidhänena indicates that following
verse will have two meanings. Please listen. He speaks to the King
who is already listening to inspire him to understand the secret which
he will speak.

|| 11.5.32 ||
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
 yajanti hi su-medhasaù

The intelligent people worship the Lord, black in color, but

shining with brilliance, who is accompanied by his associates,
weapons, major and minor limbs, chiefly through chanting.

Those who understand the confidential meaning of scriptures

worship the Lord who is black internally and golden externally,
who is accompanied by his associates, weapons, major and
minor limbs, chiefly through chanting.

In the case of various Kali-yugas the avatära’s color is black. However,

this color is not gross: it shines (akåñëam) with brilliance (tviñä) like a
sapphire. In one particular Kali-yuga it is black but also not black
(akåñëam), but gaura or yellow, shining externally, since the remaining
color in Garga’s description after mentioning white, read and çyäma is
péta, yellow. This avatära is internally black and externally yellow or
golden. Another meaning of kåñëa-varëa is “he speaks about the
pastimes of Kåñëa.” The phrase säìgopäìgästra-pärñadam has the
same meaning for both the normal Kali-yuga avatäras and the covered
form. The intelligent people worship this form by the path of service
(yajïaiù) predominated by saìkértana. Only those who have splendid
intelligence (sumedhasaù) who understand the real meaning of the
statement of Garga tathä péta idänéà kåñëatäà gataù (SB 10.8.13),
Prahläda’s words channaù kalau (SB 7.938) and kalav api tathä çåëu
(previous verse), worship the form of Lord Caitanya and not others.

|| 11.5.33 ||
dhyeyaà sadä paribhava-ghnam abhéñöa-dohaà
térthäspadaà çiva-viriïci-nutaà çaraëyam
bhåtyärti-haà praëata-päla bhaväbdhi-potaà
vande mahä-puruña te caraëäravindam

O great puruña! O protector of one who bows down! I offer

respects to your lotus feet which are the object of constant
meditation, which destroy all injury caused by the senses,
which award all desires, which fulfill the results of visiting all
holy places, which are worshipped by Çiva and Brahmä, which
are worthy of surrender, which relieve the devotee of distress,
and which act as boat to cross the ocean of material life.

This avatära generally teaches worship of Kåñëa and Räma to the

people of Kali-yuga. Two verses glorify these forms. One should
always meditate on this form. There are no rules about time or place.
As a secondary result, he destroys the injury and insult caused by the
senses, wife and other material attachments. As a secondary result,
he fulfills desires. He is the abode of all holy places. By meditating on
him, the results of bathing in all sacred places are accomplished.
Therefore, one need not worry about the impurity caused by objects,
place and action in Kali-yuga, which are difficult to remove. Proper
conduct is mentioned: Çiva and Brahmä bow to him. He is easily
served, and thus is the most worthy object of surrender. He is
affectionate to his devotees, and thus relieves them of suffering. But
he does not depend on the service of his devotees. O protector of
those who bow! He protects anyone who simply bows down with the
thought of doing service (but does not do the service). He is the boat
to cross material existence. Brahmä also describes this:

tvayy ambujäkñäkhila-sattva-dhämni
samädhinäveçita-cetasaike
tvat-päda-potena mahat-kåtena
kurvanti govatsa-padaà bhaväbdhim

O lotus-eyed Lord, by concentrating one’s meditation on your lotus

feet, which are the reservoir of all existence, and by accepting those
lotus feet as the boat by which to cross the ocean of nescience, one
follows in the footsteps of great devotees. By this simple process, one
can cross the ocean of nescience as easily as one steps over the hoof
print of a calf. SB 10.2.30

But the devotee is not even aware when he has crossed the ocean of
material life. That is the meaning of this statement. This is a
glorification of Lord Caitanya by taking another meaning of the words.
Thus mahä-puruña means “O great person! O paramahaàsa! Best of
the great sages!” You are glorified by Haridäsa and Advaita (çiva-
virïci-nutam).

|| 11.5.34 ||
tyaktvä su-dustyaja-surepsita-räjya-lakñméà
dharmiñöha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam

O great puruña! I offer respects to the lotus of feet of you who

gave up Sétä who was worshipped by the devatäs and hard to
give up. I offer respects to you who, fixed in dharma, went to
the forest, obeying the words of your father, and who pursued
a false deer desired by Çitä.
O Mahäprabhu! I offer respects to the lotus feet of you who
gave up a wife hard to give up, whose devotion to you was
desired by the devatäs. I offer respects to you who, fixed in
dharma, obeyed the curse of a brähmaëa, went to the forest
and pursued materialistic men to give them prema by your
mercy.

The Lord gave up royal Lakñmé worshipped by the devatäs and hard to
give up. He went the forest. Why? Did he go to see weakness in his
kingdom? No, fixed in dharma, he went out of devotion to his father,
Daçaratha, following his words. He was controlled by the prema of his
beloved. He followed the golden deer desired by Sétä. I offer respects
to that Lord.

There is another meaning. He gave up his beloved Lakñmé who was

more difficult to give up than the life airs (asu-dustyäja), and whose
faithful presence with her husband was desired by the devatäs. He
went to the forest. Why? He went on the word of the brähmaëa who
tore his sacred thread while cursing him, “May the happiness of your
family life be destroyed!” He was the best among all persons following
dharma and thus accepted the curse of the brähmaëa, thinking “The
word of the brähmaëa should not go in vain.” Going to the forest, what
did he do? He sought out persons who were chasing the form of mäyä
—wife, sons and wealth. He pursued men who were absorbed in
saàsära. Out of great compassion (dayitayä) he desired to touch such
persons drowning in the ocean of saàsära by embracing them
(sväbhépsitam), in order to drown them in the ocean of prema. This
indicates Lord Caitanya’s causeless mercy.

|| 11.5.35 ||
evaà yugänurüpäbhyäà
bhagavän yuga-vartibhiù
manujair ijyate räjan
çreyasäm éçvaro hariù

O King! The Supreme Lord, the giver of all desirable benefits,

is worshipped by men in different yugas by these forms and
names.

The Lord is worshipped in these forms with those names

(yugänurüpäbhyäm). It is said:

kathyante varëanämäbhyäà çuklaù satya-yuge hariù |

raktaù çyämaù kramät kåñëas tretäyäà dväpare kalau ||
The yugävatäras will be described by name and color. In Satya-yuga
the Lord is white and called Çukla. In Treta-yuga he is red and is called
Rakta. In Dväpara he is blackish and called Çyäma and in Kali-yuga he
is black and called Kåñëa. Laghu –bhägavatämåta 1.4.25

In Satya-yuga the Lord is also called Haàsa and Suparëa. In Treta-yuga

he is called Viñëu and Yajïa. In Dväpara-yuga he is called Väsudeva
and Saìkarñaëa. These have been mentioned in the previous verses.
In Kali-yuga other names also exist, as in previous ages, but are not
mentioned, in order that the secret of Lord Caitanya’s appearance is
not revealed.

|| 11.5.36 ||
kalià sabhäjayanty äryä
guëa jïäù sära-bhäginaù
yatra saìkértanenaiva
sarva-svärtho ’bhilabhyate

Those who are actually advanced in knowledge, who know

quality, who have accepted the best, praise Kali-yuga because
in this fallen age all perfection of life can easily be achieved by
the performance of saìkértana.

Among the four yugas which is the best? Those who know the quality
of preaching through kértana, who have accepted the best without the
bad, glorify Kali. “How can they accept the best part of Kali when Kali
is full of faults?” Though it has unlimited faults, it also has unlimited
good qualities. In Kali-yuga, everything attained in other yugas,
attained by saìkértana. It is said:

hyäyan kåte yajan yajïais tretäyäà dväpare ’rcayan

yad äpnoti tad äpnoti kalau saìkértya keçavam

Whatever is achieved by meditation in Satya-yuga, by the performance

of sacrifice in Tretä-yuga or by the worship of Kåñëa’s lotus feet in
Dväpara-yuga is also obtained in the Kali-yuga simply by chanting the
glories of Lord Keçava. Båhan-näradéya Puräëa 38.97

|| 11.5.37 ||
na hy ataù paramo läbho
dehinäà bhrämyatäm iha
yato vindeta paramäà
çäntià naçyati saàsåtiù
For the conditioned souls wandering in this world, there is no
greater attainment than saìkértana, from which one obtains
bhakti, full of peace, and by which saàsära is destroyed.

This verse describes the essence of all attainments. The greatest

attainment for those who are wandering in this world is saìkértana,
from which one attains bhakti, the highest object which is full of peace.
Çäntim modifies paramäm.

|| 11.5.38-40 ||
kåtädiñu prajä räjan
kaläv icchanti sambhavam
kalau khalu bhaviñyanti
näräyaëa-paräyaëäù
kvacit kvacin mahä-räja
draviòeñu ca bhüriçaù

tämraparëé nadé yatra

kåtamälä payasviné
käveré ca mahä-puëyä
pratécé ca mahä-nadé

ye pibanti jalaà täsäà

manujä manujeçvara
präyo bhaktä bhagavati
väsudeve ’maläçayäù

O King! The inhabitants of Satya-yuga and other ages eagerly

desire to take birth in this age of Kali, since in this age there
will be many devotees of the Supreme Lord, Näräyaëa. These
devotees will appear in various places but will be especially
numerous in South India (and Bengal). O master of men, in the
age of Kali those persons who drink the waters of the holy
rivers of South India, such as the Tämraparëé, Krtamälä,
Payasviné, the extremely pious Käveré and the Pratécé
Mahänadé, will almost all be pure hearted devotees of the
Supreme Lord Väsudeva.

Pure bhakti arising from devotee association is generally available in

Kali-yuga. Where there are many devotees dedicated to Näräyaëa who
desire only bhakti, bhakti will arise by their association and this will
become prema-bhakti. That is what is expressed here. The word ca
indicates other places like Bengal.

|| 11.5.41 ||
devarñi-bhütäpta-nåëäà pitèëäà
 na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam

O King! One who has given up all varëäçrama duties and has
taken full shelter of the lotus feet of Mukunda, who offers
shelter to all, is not a debtor to or servant of the devatäs,
great sages, ordinary living beings, relatives or Pitås.

This verse shows that bhakti is devoid of the troubles caused by daily
and occasional duties such as çräddha rites and tarpaëas. Äpta refers
to those who give nourishment such as mother and father. Devatäs
refers to the devatäs of the five sacrifices. One involved in karmas is
the debtor and servant of the devatäs, sages, living beings, parents,
and Pitrñ. He daily performs the five sacrifices for them.2 Småti says
parikñéëam åëärthaà karma kärayet: one should perform karmas for
destroying debts. That is not so for the devotee who has surrendered
completely to Mukunda. It is just like a person who, on being accepted
as the servant of the emperor of the earth, cannot be the servant of
the ruler of one state. This person has given up all prescribed
varëäçrama duties (kartam) or has give up all distinctions. When one
worships Viñëu all worship of devatäs and Pitås is accomplished as is
stated elsewhere:
athä taror müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä

By giving water to the root of a tree one satisfies its branches, twigs
and leaves, and by supplying food to the stomach one satisfies all the
senses of the body. Similarly, by engaging in the transcendental
service of the Supreme Lord one automatically satisfies all the devatäs
and all other living entities.” SB 4.31.14

The Lord himself has said:

tävat karmäëi kurvéta na nirvidyeta yävatä

mat-kathä-çravaëädau vä çraddhä yävan na jäyate

One should continue to perform the Vedic ritualistic activities until one
actually becomes detached from material sense gratification and
develops faith for hearing and chanting about me. SB 11.20.9

Thus the devotee has far surpassed the qualification for karma.

2
The sacrifices are deva-yajïa, bhüta-yajïa, brahma-yajïa, nå-yajïa and pitå-yajïä.
 || 11.5.42 ||
sva-päda-mülam bhajataù priyasya
tyaktänya-bhävasya hariù pareçaù
vikarma yac cotpatitaà kathaïcid
dhunoti sarvaà hådi sanniviñöaù

One who has thus given up all other engagements and has
taken full shelter at the lotus feet of Supreme Lord is very dear
to the Lord. If such a surrendered soul accidentally commits
some sinful activity, the Supreme Lord, great because of his
affection for the devotee, seated within everyone’s heart,
immediately takes away the reaction to such sin.

Having negated all prescribed karmas, now the sage negates

atonement for committing sinful acts. A person who has given up the
thought of obligation to worship the devatäs should not have a
tendency to commit sin. If however by illusion this happens, the Lord
destroys the reaction. “But it is seen that masters punish their
servants when the servants commit sin. The Lord should also punish
his servants.” The devotee will not be punished because he is dear to
the Lord. That is the Lord’s great quality (pareçaù). “Does the
devotee not perform worship to destroy sin?” The Lord is situated in
the heart of all beings. The Lord with his inherent powers does not
depend on the devotee having to request this.

|| 11.5.43 ||
çré-närada uväca
dharmän bhägavatän itthaà
çrutvätha mithileçvaraù
jäyanteyän munén prétaù
sopädhyäyo hy apüjayat

Närada said: Having thus heard the science of devotional

service, Nimi, the King of Mithilä, felt extremely satisfied and,
along with the sacrificial priests, offered respectful worship to
the sagacious sons of Jayanté.

Jayanteyän means “the sons of Jayanté”.

|| 11.5.44 ||
tato ’ntardadhire siddhäù
sarva-lokasya paçyataù
räjä dharmän upätiñöhann
aväpa paramäà gatim
The perfect sages then disappeared before the eyes of
everyone present. King Nimi, fixed in the principles of spiritual
life, achieved the supreme goal.

|| 11.5.45 ||
tvam apy etän mahä-bhäga
dharmän bhägavatän çrutän
ästhitaù çraddhayä yukto
niùsaìgo yäsyase param

O greatly fortunate Vasudeva! Simply apply with faith these

principles of devotional service which you have heard, and
thus, being free from material association, you will attain the
Supreme Lord.

A nitya-siddha devotee with identity as Kåñna’s father (Vasudeva) has

an eternal body like the Lord, but by the will of the Lord, he becomes
submerged in longing for rasa in bhakti. Thus Närada, seeing Vasudeva
absorbed in the mood of an ordinary person, teaches him as if he were
an ordinary person. Närada makes him happy by praising Vasudeva’s
good fortune in six verses. You will attain the Supreme Lord (param).

|| 11.5.46 ||
yuvayoù khalu dampatyor
yaçasä püritaà jagat
putratäm agamad yad väà
bhagavän éçvaro hariù

The whole world has become filled with the glories of you and
your good wife because the Supreme Lord has taken the
position of your son.

|| 11.5.47 ||
darçanäliìganäläpaiù
çayanäsana-bhojanaiù
ätmä väà pävitaù kåñëe
putra-snehaà prakurvatoù

You and your wife Devaké, having manifested love for Kåñëa
and accepted him as your son, have purified your selves by
seeing him, embracing him, speaking with him, resting with
him, sitting together with him and taking your meals with him

|| 11.5.48 ||
vaireëa yaà nåpatayaù çiçupäla-pauëòra-
 çälvädayo gati-viläsa-vilokanädyaiù
dhyäyanta äkåta-dhiyaù çayanäsanädau
tat-sämyam äpur anurakta-dhiyäà punaù kim

Inimical kings like Çiçupäla, Pauëòraka and Çälva, while they

were lying down, sitting or engaging in other activities,
enviously meditated upon the bodily movements of the Lord,
his sporting pastimes, and his loving glances. Being thus
always absorbed in Kåñëa, they achieved positions in the
spiritual world. What then can be said of the benedictions
offered to those who constantly fix their minds on Lord Kåñëa
in a favorable, loving mood?

“But thinking of the Lord as one’s son gives rise to obstacles, since we
see that as parents we offended the Lord.” No, that is not so. Even
those who become absorbed in Kåñna with hatred become successful.
What to speak of those who serve him with devotion! Those who
thought of Kåñëa’s form with its movement and glances, but not its
sweetness, while lying down, sitting etc., attained säyujya or särüpya
(sämyam). How much more the devotees will attain! There is not
possibility of offense for those devotees.

|| 11.5.49 ||
mäpatya-buddhim akåthäù
kåñëe sarvätmanéçvare
mäyä-manuñya-bhävena
güòhaiçvarye pare ’vyaye

Do not think that the Supreme Lord, the soul of all beings, who
conceals his powers, makes a show of appearing to be your
son. Having human form as his svarüpa, he hides is powers
but remains with undiminished powers.

You should think of Kåñna with attachment, not indifference. Do not

think that Kåñëa is the Supreme Lord and just makes an appearance of
being your son, though he actually is not. Think “He is my son.” “But
how can the Lord become the son of a mortal like me?” As a human,
he hides his powers by his mercy. Then as a human he becomes the
son of you, another human. But even then, he remains supreme with
all powers undiminished (pare avyaye). The word mäyä is used to
awaken Vasudeva to the truth. Actually Kåñëa’s human form is his
svarüpa. It is not illusory. Thus mäyä here means svarüpa.

|| 11.5.50 ||
bhü-bhäräsura-räjanya-
hantave guptaye satäm
 avatérëasya nirvåtyai
yaço loke vitanyate

The Lord descended to kill the demoniac kings who were the
burden of the earth, to protect the saintly devotees, and to
award liberation to the demons and prema to the devotees.
His fame has spread throughout the universe.

The Lord appeared to kill the kings who were a burden to the earth, to
protect the devotees and to give pleasure to both by giving säyujya to
the demons and prema to the devotees. Thus the Lord cannot be
accused of being biased or hateful.

|| 11.5.51 ||
çré-çuka uväca
etac chrutvä mahä-bhägo
vasudevo ’ti-vismitaù
devaké ca mahä-bhägä
jahatur moham ätmanaù

Çukadeva Gosvämé said: Having heard this narration, the

greatly fortunate Vasudeva was completely struck with
wonder. Thus he and his most blessed wife Devaké gave up
their ignorance concerning Kåñëa awarding liberation to
demons.

They gave up the ignorance concerning Kåsëa awarding liberation to

demons.

|| 11.5.52 ||
itihäsam imaà puëyaà
dhärayed yaù samähitaù
sa vidhüyeha çamalaà
brahma-bhüyäya kalpate

Anyone who meditates on this pure historical narration with

attention will destroy ignorance in this very life and thus
achieve liberation.

Destroying ignorance (çamalam) he will attain liberation.

Thus ends the commentary on Fifth Chapter of the Eleventh Canto of

the Bhägavatam for the pleasure of the devotees, in accordance with
the previous äcäryas.