..Avathaara palan-saathukkallai radshikka/-sambavaami yuhey yuhey.. avathaaram pala. aacharya maana seythikall..geethai virivu/details baagavathathil.. avathaaram-pahuthaa vijaayathey-pala..senman pala pala seythy/yen nintra yoniyumaay piranthu..perumai ontrum kuraiyaamal avathaaram..avathaarangallin payan solluhiraar..22 avathaaram solhiraar..yesha naarayanna srimaan-vaikundam/paarkadal/ kannan-yellaa avathaarangallukum vuba lakshannam..vyooha vaasu deva moorthy edam avathaaram-2nd sloham-naabi kamalam malarnthu brahmanai padaithaan..naangu vedamum vubadesithu..meley padaikka seythaan.. naan muhanai-naarayyanan padaithaan..–sinthaamal koll..nammaiyum padaithu/avanum avathaaram yetharkku-viveha gjaanam koduthaan..sarivara ellaamal samsaara sooraa valliyil -perum kadalil novu pada/anaal nee thantha aakkaiyin vazi vuzanthu/abaraatha sahasra baajanam..aallam theriyaatha -gjaana kai thaa..raja kumaran vittathil erunthu viza thaaney kuthithu kaappathu pola..seley kanniyarum melaa thaay thanthaiyum avarey..thaaney avatharithu radshikiraan..
..avatharippathey namai kadai thera.. vunmai porullai therinthu kollanum..pin pattriya vendiyathai eduthu–sanath kumarar avathaaram-brahmacharya aasramam solli thara-brahma thyaanam/gunna anubavam/gjaana/vairaakyam/bakthy vallara..brahmathai thedubavan-brahma chari..kumara avathaaram.. aduthu varaaha-7th sloham..pirallaya samuthrathil erunthu edarnthu yeduthaan.. komaan kandeer/nithya kalyaana perumaal/sri mooshnnam..konjam naall kazithu meendum divya desam -2-7th pothu paarkkalaam..
. Meenodu aamai kezal..-mukya 10 avathaaram.kalki varam avathaaram.. mudalil varaaham solhiraar ethil.. .Avathasarangallil-yeena sol aahilum..naan kanda nallathu varaaha avathaaram yenkiraar.thiru virutham kadaisiyil arullu hiraar..vithyai athipathu -haya greevarum/ varaha sannithyum aazvaar ethiril sevai…thiru venkadamey varaha shedram..vaayinaal paadi, manathinaal sinthikka,kaikallaal thoya malaraal archanai pannum moontru eziya vazi Aandaal….8th sloham–3rd avathaaram..deva rishi-naradar avathaaram.pinbu virivaaha-mahathy veennaiyudan erukum naaradar pattri solvaar…kalaha priya yentru thappaaha- angu anghu sentru kalyaanna gunnangallai pesuvaar yengum-meham num edam vanthu mazai kottu vathu [pola….nara naaraayanna avathaaram-sloham 9- aduthu-naanum sonneyn,namarum ariveer namo naarayanna-darma devathai kumaararkall nara /naarayannan..mumukshu padi-sishyar lakshannam kaatta..dabas palamum/singaamai virithaan / thiru manthra seermai.aduthu 5th avathaaram-.kabila-sloham 10-maha rishi-ethil surukkam–pinbu virivu.-2nd skanthathil/ethil surukkamaaha solhiraar.. deva boothy-karthama piraja bathykkum piranthaar..10th pillai.. mun yellaam 9 pennkal.. saangya matham..saangya yoham-2nd geethai athyaayam-saanghya=puthy/puthyaal arinthu kolla koodiya aathmaa-achit/chit veru paadu theriya -pirathaana purusharkallukku viveha gjaanam–pirathaanam =achit/purushar=athma/.. 6th-dadtaarya- adri.anusooyai-kumarar-chitra koodam therkkeyvullathu.. adri maha rishi aasramam..chitra koodam eruppa siru kaakkai mulai theenda-baradan ramanai santhitha edam-11 sloham-pirakalaadanukku murpattavar dadaathiriyar-adri pillai aathriyar.. pira kalaadanukkum vubadesam panninavar-athmavai pattri/sesha bodan/para dandran pontravattrai vubadesam seythaar..7th yagjar-12 sloham-aahuthy-rusikkum-piranthaar..petror yer ettu kondu avathaaram..yagjarey endranaaha erunthaar-svaayambu manu kaalathil-eppadi pari paalanam pannanum..ashdamey-sloham 13-ettaavathil-rishaba devar-naabi yenbavarukku pillai…sanyaasa aasrama seermai solla entha avathaaram.thyaaham/sanyaasam virivaaha 18th geethaiyil paarthom…aduthu-9th-piruthu maha raja-boomaa devi edam selvam anaithaiyum pettru -mun theeyavan yenbathaal maraithu erunthaal–evarukku pasu maattin vadivudan madiyil erunthu paalai karappathu pola anaithu selvangallum piruthuvukku koduthaar-sloham 14..
..pala padikallaaha ava tharikiraan-rishikallin arullaal avathaara rahasyam arihirom..10th-madsya moorthy avathaaram..kannaaley radshikkum kuzanthakallai/aamai/varaaha-vallarchi/nara singam-eranndum kalantha-narathvam kalantha miruham/vaamanan-devan-endran thambi /parasuraamar-koba manisan./raamar-saantham/bala raaman/kannan… veveru svbaabam/15 sloham-vedam /sabda rishi evarkallai kaattu tharuvathu avathaara palan-kannaley radshikkum.pantri naangu kaalaal nadakkum/thanneeraiyey thaaraha maaha kondathu alla….vaasuki paambin kayiraal katti..dasavathaara sannithy sri rengathil-moola moorthy sevaikalaam..ahobila mada nirvaaha sannithy../koorma-kamaham-aamai-11th-mandra parvathathaal kadainthu..thaangi pidikka oru laksham yojanai-yojanai=10 mile-vistheernnam..atharkku mel mandara parvatham–sri koorma divya desam..aarathana sirappu madsyam pola-16th sloham-muthuhil sumanthaar-aathaaram anaithukkum..anai varaiyum than thiru meniyaal tharikiraan.aadaaya aadeya puriya vaikka avathaaram..parannam-thaanguthal….12th avathaaram–deha aarogyam-marunthu-danvanthiri..darmam seyya sareeram venum..sloham..mohini-13th avathaaram-mohana krishnan-kanndavar tham manam vazangum kanna purathammaan-yellaam vanthathu kadaiyum pozuthu-east poochiyum kaiyumaaha danvandri.mohini-asurarai mayakki-avathaara kaarannam.bakthar manam pari koduthu aananthanam…18sloham-14th avathaaram-narasimhar-avathaaram–kaattu mettu azahiya singam..piraka laadan bakthanukku yentru thontrinaar..chola simha puram/vellukkai/thiru vallikeni/ahobilam/theeyavar mudithu pillai kooppida varuvaan..19thsloham vaamana avathaaram-sothu pichai yeduthaavathu kaappaan-mahabaliyai kolla maatten yentru sonathai kaathavan-bakthan kaariyam thannai kuraithaavathu kaappaan.. aduthu aaru avathaaram pinbu paarkkalaam..
.baagavatha puraanam kedpavanum solbavanum kannanukku mahizchi tharuhiraarkall..vaamana avathaaram paarthom…mukya aavesa avathaaram/svarooba aavedam-barasu rama/sakthy aavesa avathaaram-payanukku oru aathmaavai thernthu yeduthu vaippathu..specific kaarannathukku vaikiraar jeevaathma meethu..aavesam-svaroobam-pala sakthukallai puhuthuthal.. sakthy-orey sakthu puhuthuvar..mukya avathaaram/gownna avathaaram..kaartha veerya raajan,vyaasar,naaradar pola..raman parasuramanai ventru/kaartha veerya rajyan-21 vamsathil mudalvan evan-kobam vudaiyavan.kobam koodaathu yenbathaiyum purinthu kollanum…dasarada raman.. jamagagni/renukaa devi kumaarar..arasarkall varambu meeri nadanthathaal pattanar….-sloham 20.. vubaasithu modsham poha kollaatha avathaaram….17th avathaaram vyaasar-parasarar/sadyavathi..-dvaabara yuhathil avathaaram.. krishna dvadbaayanar..vedam pahukka vanthavar..18th rama avathaaram..darmam thattu maari poha sari padutha avathaaram..trethaa yuhathiley eppadi yentraal kaliyil kedkkanumaa….sloham 22/samuthra annai/thambi/nermaikku vuraividam..periyavan sollai kedkka-23 sloham.bala raman–balam porinthiyavan..raam ghaat-yamunai nathi-thalli voda-pokkai maattra solla/kalappai kondu ezuthaar..course maari vazainthu pohum..krishna- geethai vuba desikka avathaaram/leellaikall pala seythaan..vasu deva..krishna vanthey jagad gurum..pari shidkku ethil aasai..21 butha avathaaram..24th sloham..bud gaya/madya gaya..kalinga desam–matham pidithavarai mayakkinavar. mukkya vyaabaaram..vedam sonna sorgam thaan mukkya palam yentru eruppavar…kaithavangal seyum kari meni ammaan.-vaana maa malai pathiham….25 sloham-22 th avathaaram–kalki avathaaram..velli puravikuthiraiyil yeri-vishnu yasas mahan–samballam graamathil avathaaram..darmam nilai naatti krutha yuham sthaabikiraarnallorai kaathu theeyorai azithu….neer ottru -pola oru sriman naarayannan ethanai avathaarangall..
..vasu devam-jagad gurum–geethai vubanyaasithu-poornna avathaaram..sooshma artham-sloham 26..hari-paapam/abaharikiraar-thiru duhiraar/paapam/venney/nam manam-poyhai vuottru pola pala avathaaram–sloham 27/28..oru amsathin oru pahuthy-kalai-yenkiraar..amsam-vyooha moorthy–athil oruvar-moolam-vithai-paar kadal moola moorthy..pahuthukku pahuthy..mukya avathaaram/poornna avathaaram/svarooba avathaaram..raama/krishna-29 sloham–samsaarathil velliyil vara-kayitrai poda aall erukiraar.nammai meley-bakthy thaambu kayitraal ..payam entri aattru vellathi vara –avanum piranthu naamum pirakkanumaa..aduthu naangu slohangal 30 to 34..maayaa=pirakruthy..avanai aathaaram–sareeram pirakruthy.. vulaham srushtti/ aruoobam/ arivey vuruvaaha erukiraan.. roobam attra thanmaiyum avanukku..aahaasam/kaar kaala meham moodi..aahasathil meham maraippathu pola.. kaattru thoosi maraippathu pola..maraikka pattathu therriyaathu..puthy attravan aathmaavai sareeram maraikkum..deha -athma abimaanam..thrushdaa-paarkiravar athmaa..shedram-villai nilam yentru therinthu kollanum..athmaavukkul para maathmaavai therinthu kollanum..pulankallaal pidikka mudiyaathu/paarkkavo pidikkavo mudiyaathu aathmaavai.. karmaadeenamaha vudalai yeduthu kondu erukirom..brahma darisanam–yer eda pattathu..manu pontra vyaasar–amsam,-aavesa avathaaram–oru amsam/oru kalai yentra thellivu yerpadanum..olli vida kodiya mathiyaal viveha puthy varanum.. moottam vilahi..gjaanam pira kaasithy muktghy adaikiraan.. para maathmaa vidam sernthu.. sampana yevehi–sernthu muktharaha vaazu hiraan..maru piravi ellai therinthaal..40 slohathaal rishi veda vyaasar-mukyam 41 st sloham.. vulahathin nanmaikku yettrinaar baagavatham-paro vubaakaara sinthanaikku yentru..thirumba thirumba solvathey avarukku naam tharum sambaavaanai..vyaasar/suhar/parishad/sooda bownihaaraaha arullu hiraar.. naaradar vyaasar santhippathu aduthu..
yasya–whose; ambhasi–in the water; sayanasya–lying down; yoganidram–sleeping in meditation; vitanvatah–ministering; nabhi–navel;hrada–out of the lake; ambujat–from the lotus; asit–was manifested;brahma–the grandfather of the living beings; visva–the universe; srjam–the engineers; patih–master.
A part of the purusa lies down within the water of the universe, fromthe navel lake of His body sprouts a lotus stem, and from the lotusflower atop this stem, Brahma, the master of all engineers in the
Sloham 1-3-4..pasyanty ado rupam adabhra-caksusa sahasra-padoru-bhujananadbhutam sahasra-murdha-sravanaksi-nasikam sahasra-mauly-ambara-kundalollasat
pasyanti–see; adah–the form of the purusa; rupam–form; adabhra–perfect; caksusa–by the eyes; sahasra-pada–thousands of legs; uru–thighs; bhuja-anana–hands and faces; adbhutam–wonderful; sahasra–thousands of; murdha–heads; sravana–ears; aksi–eyes; nasikam–noses;sahasra–thousands; mauli–garlands; ambara–dresses; kundala–earrings;ullasat–all glowing.
The devotees, with their perfect eyes, see the transcendental form ofthe purusa who has thousands of legs, thighs, arms and faces–allextraordinary. In that body there are thousands of heads, ears, eyes andnoses. They are decorated with thousands of helmets and glowing earringsand are adorned with garlands.
Sloham 1-3-6..sa eva prathamam devah kaumaram sargam asritah cacara duscaram brahma brahmacaryam akhanditam
sah–that; eva–certainly; prathamam–first; devah–Supreme Lord;kaumaram–named the Kumaras (unmarried); sargam–creation; asritah–under; cacara–performed; duscaram–very difficult to do; brahma–in theorder of Brahman; brahmacaryam–under discipline to realize the Absolute(Brahman); akhanditam–unbroken.
First of all, in the beginning of creation, there were the fourunmarried sons of Brahma [the Kumaras], who, being situated in a vow ofcelibacy, underwent severe austerities forrealization of the AbsoluteTruth
Sloham 1-3-7..dvitiyam tu bhavayasya rasatala-gatam mahim uddharisyann upadatta yajnesah saukaram vapuh trtiyam rsi-sargam vaidevarsitvam upetya sah tantram satvatam acasta naiskarmyam karmanam yatah
dvitiyam–the second; tu–but; bhavaya–for the welfare; asya–of thisearth; rasatala–of the lowest region; gatam–having gone; mahim–theearth; uddharisyan–lifting; upadatta–established; yajnesah–theproprietor or the supreme enjoyer; saukaram–hoggish; vapuh–incarnation.
trtiyam–the third one; rsi-sargam–the millennium of the rsis; vai–certainly; devarsitvam–incarnation of the rsi amongst the demigods;upetya–having accepted; sah–he; tantram–exposition of the Vedas;satvatam–which is especially meant for devotional service; acasta–collected; naiskarmyam–nonfruitive; karmanam–of work; yatah–fromwhich.
In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a greatsage among the demigods. He collected expositions of the Vedas which dealwith devotional service and which inspire nonfruitive action.
Sloham 1-3-9..turye dharma-kala-sarge nara-narayanav rsi bhutvatmopasamopetam akarod duscaram tapah
turye–in the fourth of the line; dharma-kala–wife of Dharmaraja;sarge–being born of; nara-narayanau–named Nara and Narayana; rsi–sages; bhutva–becoming; atma-upasama–controlling the senses; upetam–for achievement of; akarot–undertook; duscaram–very strenuous; tapah–penance.
In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplarypenances to control the senses.
pancamah–the fifth one; kapilah–Kapila; nama–of the name;siddhesah–the foremost amongst the perfect; kala–time; viplutam–lost;provaca–said; asuraye–unto the brahmana named Asuri; sankhyam–metaphysics; tattva-grama–the sum total of the creative elements;vinirnayam–exposition.
The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost.
Sloham 1-3-11..sastham atrer apatyatvam vrtah prapto ‘nasuyaya anviksikim alarkaya prahladadibhya ucivan
sastham–the sixth one; atreh–of Atri; apatyatvam–sonship; vrtah–being prayed for; praptah–obtained; anasuyaya–by Anasuya; anviksikim–on the subject of transcendence; alarkaya–unto Alarka; prahladaadibhyah–unto Prahlada and others; ucivan–spoke.
The sixth incarnation of the purusa was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].
Sloham 1-3-12..tatah saptama akutyam rucer yajno ‘bhyajayata sa yamadyaih sura-ganair apat svayambhuvantaram
tatah–after that; saptame–the seventh in the line; akutyam–in thewomb of Akuti; ruceh–by Prajapati Ruci; yajnah–the Lord’s incarnationas Yajna; abhyajayata–advented; sah–He; yama-adyaih–with Yama andothers; sura-ganaih–with demigods; apat–ruled; svayambhuva-antaram–thechange of the period of Svayambhuva Manu.
The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama.
Sloham 1-3-13..astame merudevyam tu nabher jata urukramah darsayan vartma dhiranam sarvasrama-namaskrtam
astame–the eighth of the incarnations; merudevyam tu–in the womb ofMerudevi, the wife of; nabheh–King Nabhi; jatah–took birth; urukramah– the all-powerful Lord; darsayan–by showing; vartma–the way; dhiranam– of the perfect beings; sarva–all; asrama–orders of life; namaskrtam– honored by.
The eighth incarnation was King Rsabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.
Sloham 1-3-14..rsibhir yacito bheje navamam parthivam vapuh dugdhemam osadhir vipras tenayam sa usattamah
rsibhih–by the sages; yacitah–being prayed for; bheje–accepted;navamam–the ninth one; parthivam–the ruler of the earth; vapuh–body; dugdha–milking; imam–all these; osadhih–products of the earth; viprah–O brahmanas; tena–by; ayam–this; sah–he; usattamah–beautifully attractive.
O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful andattractive.
Sloham 1-3-15..rupam sa jagrhe matsyam caksusodadhi-samplave navy aropya mahi-mayyam apad vaivasvatam manum
rupam–form; sah–He; jagrhe–accepted; matsyam–of a fish; caksusa– Caksusa; udadhi–water; samplave–inundation; navi–on the boat; aropya– keeping on; mahi–the earth; mayyam–drowned in; apat–protected; vaivasvatam–Vaivasvata; manum–Manu, the father of man.
When there was a complete inundation after the period of the Caksusa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.
Sloham 1-3-16..surasuranam udadhim mathnatam mandaracalam dadhre kamatha-rupena prstha ekadase vibhuh
sura–the theists; asuranam–of the atheists; udadhim–in the ocean;mathnatam–churning; mandaracalam–the Mandaracala Hill; dadhre– sustained; kamatha–tortoise; rupena–in the form of; prsthe–shell; ekadase–the eleventh in the line; vibhuh–the great.
The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and atheists of the universe.
Sloham 1-3-17..dhanvantaram dvadasamamtrayodasamam eva ca apayayat suran anyan mohinya mohayan striya
dhanvantaram–the incarnation of Godhead named Dhanvantari; dvadasamam–the twelfth in the line; trayodasamam–the thirteenth in theline; eva–certainly; ca–and; apayayat–gave to drink; suran–thedemigods; anyan–others; mohinya–by charming beauty; mohayan–alluring; striya–in the form of a woman.
caturdasam–the fourteenth in the line; nara-simham–the incarnation of the Lord as half-man and half-lion; bibhrat–advented; daitya-indram– the king of the atheists; urjitam–strongly built; dadara–bifurcated; karajaih–by the nails; urau–on the lap; erakam–canes; kata-krt–carpenter; yatha–just like.
In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane.
pancadasam–the fifteenth in the line; vamanakam–the dwarf brahmana; krtva–by assumption of; agat–went; adhvaram–arena of sacrifice; baleh–of King Bali; pada-trayam–three steps only; yacamanah–begging;pratyaditsuh–willing at heart to return; tri-pistapam–the kingdom ofthe three planetary systems.
In the fifteenth incarnation, the Lord assumed the form of a dwarfbrahmana [Vamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.
Sloham 1-3-20..avatare sodasame pasyan brahma-druho nrpan trih-sapta-krtvah kupito
nih-ksatram akaron mahim avatare–in the incarnation of the Lord; sodasame–the sixteenth;pasyan–seeing; brahma-druhah–disobedient to the orders of the brahmanas; nrpan–the kingly order; trih-sapta–thrice seven times; krtvah–had done; kupitah–being engaged; nih–negation; ksatram–the administrative class; akarot–did perform; mahim–the earth.
In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati] annihilated the administrative class [ksatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class].
Sloham 1-3-21..tatah saptadase jatah satyavatyam parasarat cakre veda-taroh sakha drstva pumso ‘lpa-medhasah
tatah–thereafter; saptadase–in the seventeenth incarnation; jatah–advented; satyavatyam–in the womb of Satyavati; parasarat–by ParasaraMuni; cakre–prepared; veda-taroh–of the desire tree of the Vedas;sakhah–branches; drstva–be seeing; pumsah–the people in general; alpamedhasah–less intelligent.
Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.
Sloham 1-3-22..nara-devatvam apannah sura-karya-cikirsaya samudra-nigrahadini cakre viryany atah param
nara–human being; devatvam–divinity; apannah–having assumed the form of; sura–the demigods; karya–activities; cikirsaya–for the purpose of performing; samudra–the Indian Ocean; nigraha-adini–controlling, etc.; cakre–did perform; viryani–superhuman prowess; atah param–thereafter.
In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea.
Sloham 1-3-23..ekonavimse vimsatime vrsnisu prapya janmani rama-krsnav iti bhuvo bhagavan aharad bharam
ekonavimse–in the nineteenth; vimsatime–in the twentieth also; vrsnisu–in the Vrsni dynasty; prapya–having obtained; janmani–births; rama–Balarama; krsnau–Sri Krsna; iti–thus; bhuvah–of the world; bhagavan–the Personality of Godhead; aharat–removed; bharam–burden.
In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krsna in the family of Vrsni [the Yadu dynasty], and by so doing He removed the burden of the world.
Sloham 1-3-24..tatah kalau sampravrtte sammohaya sura-dvisam buddho namnanjana-sutah kikatesu bhavisyati
tatah–thereafter; kalau–the age of Kali; sampravrtte–having ensued; sammohaya–for the purpose of deluding; sura–the theists; dvisam–those who are envious; buddhah–Lord Buddha; namna–of the name; anjana-sutah– whose mother was Anjana; kikatesu–in the province of Gaya (Bihar); bhavisyati–will take place.
Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purposeof deluding those who are envious of the faithful theist
Sloham 1-3-25..athasau yuga-sandhyayam dasyu-prayesu rajasu janita visnu-yasaso namna kalkir jagat-patih
atha–thereafter; asau–the same Lord; yuga-sandhyayam–at theconjunction of the yugas; dasyu–plunderers; prayesu–almost all; rajasu–the governing personalities; janita–will take His birth; visnu–named Visnu; yasasah–surnamed Yasa; namna–in the name of; kalkih–the incarnation of the Lord; jagat-patih–the Lord of the creation.
Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers.
Sloham 1-3-25..avatara hy asankhyeya hareh sattva-nidher dvijah yathavidasinah kulyah sarasah syuh sahasrasah
avatarah–incarnations; hi–certainly; asankhyeyah–innumerable; hareh–of Hari, the Lord; sattva-nidheh–of the ocean of goodness; dvijah–the brahmanas; yatha–as it is; avidasinah–inexhaustible; kulyah–rivulets; sarasah–of vast lakes; syuh–are; sahasrasah– thousands of.
O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.
Sloham 1-3-28..ete camsa-kalah pumsah krsnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge
ete–all these; ca–and; amsa–plenary portions; kalah–portions of the plenary portions; pumsah–of the Supreme; krsnah–Lord Krsna; tu–but; bhagavan–the Personality of Godhead; svayam–in person; indra-ari– the enemies of Indra; vyakulam–disturbed; lokam–all the planets;mrdayanti–gives protection; yuge yuge–in different ages.
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
Sloham 1-3-29..janma guhyam bhagavato ya etat prayato narah sayam pratar grnan bhaktya duhkha-gramad vimucyate
janma–birth; guhyam–mysterious; bhagavatah–of the Lord; yah–one;etat–all these; prayatah–carefully; narah–man; sayam–evening; pratah- -morning; grnan–recites; bhaktya–with devotion; duhkha-gramat–from all miseries; vimucyate–gets relief from.
Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.
Sloham 1-3-31..yatha nabhasi meghaugho renur va parthivo ‘nile evam drastari drsyatvam aropitam abuddhibhih
yatha–as it is; nabhasi–in the sky; megha-oghah–a mass of clouds; renuh–dust; va–as well as; parthivah–muddiness; anile–in the air; evam–thus; drastari–to the seer; drsyatvam–for the purpose of seeing; aropitam–is implied; abuddhibhih–by the less intelligent persons.
Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.
Sloham 1-3-32..atah param yad avyaktam avyudha-guna-brmhitam adrstasruta-vastutvat sa jivo yat punar-bhavah
Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.
Sloham 1-3-33..yatreme sad-asad-rupe pratisiddhe sva-samvida avidyayatmani krte iti tad brahma-darsanam
yatra–whenever; ime–in all these; sat-asat–gross and subtle; rupe–in the forms of; pratisiddhe–on being nullified; sva-samvida–by selfrealization;avidyaya–by ignorance; atmani–in the self; krte–havingbeen imposed; iti–thus; tat–that is; brahma-darsanam–the process ofseeing the Absolute.Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord
Sloham 1-3-34..yady esoparata devi maya vaisaradi matih sampanna eveti vidur mahimni sve mahiyate
yadi–if, however; esa–they; uparata–subsided; devi maya–illusoryenergy; vaisaradi–full of knowledge; matih–enlightenment; sampannah–enriched with; eva–certainly; iti–thus; viduh–being cognizant of;mahimni–in the glories; sve–of the self; mahiyate–being situated in.
If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own
Sloham 1-3-38..sa veda dhatuh padavim parasya duranta-viryasya rathanga-paneh yo ‘mayaya santatayanuvrttya bhajeta tat-pada-saroja-gandham
sah–He alone; veda–can know; dhatuh–of the creator; padavim–glories; parasya–of the transcendence; duranta-viryasya–of the greatlypowerful; ratha-anga-paneh–of Lord Krsna, who bears in His hand thewheel of a chariot; yah–one who; amayaya–without reservation;santataya–without any gap; anuvrttya–favorably; bhajeta–rendersservice; tat-pada–of His feet; saroja-gandham–fragrance of the lotus.
Only those who render unreserved, uninterrupted, favorable serviceunto the lotus feet of Lord Krsna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory,
Sloham 1-3-40..idam bhagavatam nama puranam brahma-sammitam uttama-sloka-caritam cakara bhagavan rsih nihsreyasaya lokasya dhanyam svasty-ayanam mahat
idam–this; bhagavatam–book containing the narration of thePersonality of Godhead and His pure devotees; nama–of the name; puranam–supplementary to the Vedas; brahma-sammitam–incarnation of Lord SriKrsna; uttama-sloka–of the Personality of Godhead; caritam–activities;cakara–compiled; bhagavan–incarnation of the Personality of Godhead; rsih–Sri Vyasadeva; nihsreyasaya–for the ultimate good; lokasya–of allpeople; dhanyam–fully successful; svasti-ayanam–all-blissful; mahat–all-perfect.
This Srimad-Bhagavatam is the literary incarnation of God, and it iscompiled by Srila Vyasadeva, the incarnation of God. It is meant for theultimate good of all people, and it is all-successful, all-blissful andall-perfect.
Sloham 1-3-41..tad idam grahayam asa sutam atmavatam varam sarva-vedetihasanam saram saram samuddhrtam
tat–that; idam–this; grahayam asa–made to accept; sutam–unto hisson; atmavatam–of the self-realized; varam–most respectful; sarva–all;veda–Vedic literatures (books of knowledge); itihasanam–of all thehistories; saram–cream; saram–cream; samuddhrtam–taken out
Sri Vyasadeva delivered it to his son, who is the most respected amongthe self-realized, after extracting the cream of all Vedic literaturesand histories of the universe.
Sloham 1-3-42..sa tu samsravayam asa maharajam pariksitam prayopavistam gangayam paritam paramarsibhih
sah–the son of Vyasadeva; tu–again; samsravayam asa–make themaudible; maha-rajam–unto the emperor; pariksitam–of the name Pariksit;praya-upavistam–who sat until death without food or drink; gangayam–onthe bank of the Ganges; paritam–being surrounded; parama-rsibhih–bygreat sages.
Sukadeva Gosvami, the son of Vyasadeva, in his turn delivered the Bhagavatam to the great Emperor Pariksit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.
Sloham 1-3-43..krsne sva-dhamopagate dharma-jnanadibhih saha kalau nasta-drsam esa puranarko ‘dhunoditah
krsne–in Krsna’s; sva-dhama–own abode; upagate–having returned;dharma–religion; jnana–knowledge; adibhih–combined together; saha–along with; kalau–in the Kali-yuga; nasta-drsam–of persons who havelost their sight; esah–all these; purana-arkah–the Purana which is brilliant like the sun; adhuna–just now; uditah–has arisen.
This Bhagavata Purana is as brilliant as the sun, and it has arisenjust after the departure of Lord Krsna to His own abode, accompanied byreligion, knowledge, etc. Persons who have lost their vision due to thedense darkness of ignorance in the age of Kali shall get light from thisPurana.
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