The Hare Krishna Movement

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The following are the prayers by Gajendra, the King of the elephants, offered to the Supreme Personality of Godhead, during his difficult struggle with the crocodile. It appears that the King of the elephants was formerly a human being known as Indradyumna and that he learned a prayer to the Supreme Lord. Fortunately he remembered that prayer and began to chant it. First he offered his respectful obeisances to the Supreme Personality of Godhead, and because of his awkward position in having been attacked by the crocodile, he expressed his inability to recite prayers nicely. Nonetheless, he tried to chant the mantra and expressed himself in the prayers that follow.

…It is imperative that all devotees in Kṛṣṇa consciousness practice chanting some mantra. Certainly one should chant the Hare Kṛṣṇa mantra, which is the mahā-mantra, or great mantra, and also one should practice chanting cintāmaṇi-prakara-sadmasu or the Nṛsiṁha strotra (ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ). Every devotee should practice in order to chant some mantra perfectly so that even though he may be imperfect in spiritual consciousness in this life, in his next life he will not forget Kṛṣṇa consciousness, even if he becomes an animal. Of course, a devotee should try to perfect his Kṛṣṇa consciousness in this life, for simply by understanding Kṛṣṇa and His instructions, after giving up this body one can return home, back to Godhead. Even if there is some falldown, practice of Kṛṣṇa consciousness never goes in vain. For example, Ajāmila, in his boyhood, practiced chanting the name of Nārāyaṇa under the direction of his father, but later, in his youth, he fell down and became a drunkard, woman-hunter, rogue and thief. Nonetheless, because of chanting the name of Nārāyaṇa for the purpose of calling his son, whom he had named Nārāyaṇa, he became advanced, even though he was involved in sinful activities. Therefore, we should not forget the chanting of the Hare Kṛṣṇa mantra under any circumstances. It will help us in the greatest danger, as we find in the life of Gajendra. (From Purport to text 1)

Śrīmad-Bhāgavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Canto 8, Chapter Three, Text 1-29

Gajendra’s Prayers of Surrender

TEXT 1

śrī-bādarāyaṇir uvāca

evaṁ vyavasito buddhyā
samādhāya mano hṛdi
jajāpa paramaṁ jāpyaṁ
prāg-janmany anuśikṣitam

śrī-bādarāyaṇiḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; vyavasitaḥ—fixed; buddhyā—by intelligence; samādhāya—for concentration; manaḥ—the mind; hṛdi—in consciousness or in the heart; jajāpa—he chanted; paramam—a supreme; jāpyam—mantra he had learned from great devotees; prāk-janmani—in his previous birth; anuśikṣitam—practiced.

Śrī Śukadeva Gosvāmī continued: Thereafter, the King of the elephants, Gajendra, fixed his mind in his heart with perfect intelligence and chanted a mantra which he had learned in his previous birth as Indradyumna and which he remembered by the grace of Kṛṣṇa.

TEXT 2

śrī-gajendra uvāca

oṁ namo bhagavate tasmai
yata etac cid-ātmakam
puruṣāyādi-bījāya
pareśāyābhidhīmahi

śrī-gajendraḥ uvāca—Gajendra, the King of elephants, said; oṁ—O my Lord; namaḥ—I offer my respectful obeisances unto You; bhagavate—unto the Supreme Personality of Godhead; tasmai—unto Him; yataḥ—from whom; etat—this body and the material manifestation; cit-ātmakam—is moving due to consciousness (the spirit soul); puruṣāya—unto the Supreme Person; ādi-bījāya—who is the origin or root cause of everything; para-īśāya—who is supreme, transcendental and worshipable for such exalted persons as Brahmā and Śiva; abhidhīmahi—let me meditate upon Him.

The King of the elephants, Gajendra, said: I offer my respectful obeisances unto the Supreme Person, Vāsudeva [oṁ namo bhagavate vāsudevāya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone. He is worshipable for such exalted persons as Brahmā and Śiva, and He has entered the heart of every living being. Let me meditate upon Him.

TEXT 3

yasminn idaṁ yataś cedaṁ
yenedaṁ ya idaṁ svayam
yo ’smāt parasmāc ca paras
taṁ prapadye svayambhuvam

yasmin—the basic platform on which; idam—the universe rests; yataḥ—the ingredients from which; ca—and; idam—the cosmic manifestation is produced; yena—by whom; idam—this cosmic manifestation is created and maintained; yaḥ—He who; idam—this material world; svayam—is Himself; yaḥ—He who; asmāt—from the effect (this material world); parasmāt—from the cause; ca—and; paraḥ—transcendental or different; tam—unto Him; prapadye—I surrender; svayambhuvam—unto the supreme self-sufficient.

The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.

TEXT 4

yaḥ svātmanīdaṁ nija-māyayārpitaṁ
kvacid vibhātaṁ kva ca tat tirohitam
aviddha-dṛk sākṣy ubhayaṁ tad īkṣate
sa ātma-mūlo ’vatu māṁ parāt-paraḥ

yaḥ—the Supreme Personality of Godhead who; sva-ātmani—in Him; idam—this cosmic manifestation; nija-māyayā—by His own potency; arpitam—invested; kvacit—sometimes, at the beginning of a kalpa; vibhātam—it is manifested; kva ca—sometimes, during dissolution; tat—that (manifestation); tirohitam—not visible; aviddha-dṛk—He sees everything (in all these circumstances); sākṣī—the witness; ubhayam—both (manifestation and annihilation); tat īkṣate—sees everything, without loss of sight; saḥ—that Supreme Personality of Godhead; ātma-mūlaḥ—self-sufficient, having no other cause; avatu—please give protection; mām—unto me; parāt-paraḥ—He is transcendental to transcendental, or above all transcendence.

The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.

TEXT 5

kālena pañcatvam iteṣu kṛtsnaśo
lokeṣu pāleṣu ca sarva-hetuṣu
tamas tadāsīd gahanaṁ gabhīraṁ
yas tasya pāre ’bhivirājate vibhuḥ

kālena—in due course of time (after millions and millions of years); pañcatvam—when everything illusory is annihilated; iteṣu—all transformations; kṛtsnaśaḥ—with everything within this cosmic manifestation; lokeṣu—all the planets, or everything that exists; pāleṣu—maintainers like Lord Brahmā; ca—also; sarva-hetuṣu—all causative existences; tamaḥ—great darkness; tadā—then; āsīt—was; gahanam—very dense; gabhīram—very deep; yaḥ—the Supreme Personality of Godhead who; tasya—this dark situation; pāre—over and above; abhivirājate—exists or shines; vibhuḥ—the Supreme.

In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet.

TEXT 6

na yasya devā ṛṣayaḥ padaṁ vidur
jantuḥ punaḥ ko ’rhati gantum īritum
yathā naṭasyākṛtibhir viceṣṭato
duratyayānukramaṇaḥ sa māvatu

na—neither; yasya—He of whom; devāḥ—the demigods; ṛṣayaḥ—great sages; padam—position; viduḥ—can understand; jantuḥ—unintelligent living beings like animals; punaḥ—again; kaḥ—who; arhati—is able; gantum—to enter into the knowledge; īritum—or to express by words; yathā—as; naṭasya—of the artist; ākṛtibhiḥ—by bodily features; viceṣṭataḥ—dancing in different ways; duratyaya—very difficult; anukramaṇaḥ—His movements; saḥ—that Supreme Personality of Godhead; mā—unto me; avatu—may give His protection.

An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality of Godhead give me protection.

TEXT 7

didṛkṣavo yasya padaṁ sumaṅgalaṁ
vimukta-saṅgā munayaḥ susādhavaḥ
caranty aloka-vratam avraṇaṁ vane
bhūtātma-bhūtāḥ suhṛdaḥ sa me gatiḥ

didṛkṣavaḥ—those who desire to see (the Supreme Personality of Godhead); yasya—of Him; padam—the lotus feet; su-maṅgalam—all-auspicious; vimukta-saṅgāḥ—persons who are completely disinfected of material conditions; munayaḥ—great sages; su-sādhavaḥ—those who are highly elevated in spiritual consciousness; caranti—practice; aloka-vratam—vows of brahmacarya, vānaprastha or sannyāsa; avraṇam—without any fault; vane—in the forest; bhūta-ātma-bhūtāḥ—those who are equal to all living entities; suhṛdaḥ—those who are friends to everyone; saḥ—that same Supreme Personality of Godhead; me—my; gatiḥ—destination.

Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vānaprastha and sannyāsa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.

TEXTS 8–9

na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati

tasmai namaḥ pareśāya
brahmaṇe ’nanta-śaktaye
arūpāyoru-rūpāya
nama āścarya-karmaṇe

na—not; vidyate—there is; yasya—of whom (the Supreme Personality of Godhead); ca—also; janma—birth; karma—activities; vā—or; na—nor; nāma-rūpe—any material name or material form; guṇa—qualities; doṣaḥ—fault; eva—certainly; vā—either; tathāpi—still; loka—of this cosmic manifestation; apyaya—who is the destruction; sambhavāya—and creation; yaḥ—He who; sva-māyayā—by His own potency; tāni—activities; anukālam—eternally; ṛcchati—accepts; tasmai—unto Him; namaḥ—I offer my obeisances; para—transcendental; īśāya—who is the supreme controller; brahmaṇe—who is the Supreme Brahman (Parabrahman); ananta-śaktaye—with unlimited potency; arūpāya—possessing no material form; uru-rūpāya—possessing various forms as incarnations; namaḥ—I offer my obeisances; āścarya-karmaṇe—whose activities are wonderful.

The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rāma or Lord Kṛṣṇa by His original internal potency. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.

TEXT 10

nama ātma-pradīpāya
sākṣiṇe paramātmane
namo girāṁ vidūrāya
manasaś cetasām api

namaḥ—I offer my respectful obeisances; ātma-pradīpāya—unto He who is self-effulgent or who gives enlightenment to the living entities; sākṣiṇe—who is situated in everyone’s heart as a witness; parama-ātmane—unto the Supreme Soul, the Supersoul; namaḥ—I offer my respectful obeisances; girām—by words; vidūrāya—who is impossible to reach; manasaḥ—by the mind; cetasām—or by consciousness; api—even.

I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the witness in everyone’s heart, who enlightens the individual soul and who cannot be reached by exercises of the mind, words or consciousness.

TEXT 11

sattvena pratilabhyāya
naiṣkarmyeṇa vipaścitā
namaḥ kaivalya-nāthāya
nirvāṇa-sukha-saṁvide

sattvena—by pure devotional service; prati-labhyāya—unto the Supreme Personality of Godhead, who is achieved by such devotional activities; naiṣkarmyeṇa—by transcendental activities; vipaścitā—by persons who are sufficiently learned; namaḥ—I offer my respectful obeisances; kaivalya-nāthāya—unto the master of the transcendental world; nirvāṇa—for one completely freed from material activities; sukha—of happiness; saṁvide—who is the bestower.

The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.

TEXT 12

namaḥ śāntāya ghorāya
mūḍhāya guṇa-dharmiṇe
nirviśeṣāya sāmyāya
namo jñāna-ghanāya ca

namaḥ—all obeisances; śāntāya—unto He who is above all material qualities and completely peaceful, or unto Vāsudeva, the Supersoul in every living entity; ghorāya—unto the fierce forms of the Lord like Jāmadagnya and Nṛsiṁhadeva; mūḍhāya—the form of the Lord as an animal, such as the boar; guṇa-dharmiṇe—who accepts different qualities within the material world; nirviśeṣāya—who is without material qualities, being fully spiritual; sāmyāya—Lord Buddha, the form of nirvāṇa, wherein the material qualities stop; namaḥ—I offer my respectful obeisances; jñāna-ghanāya—who is knowledge or the impersonal Brahman; ca—also.

I offer my respectful obeisances to Lord Vāsudeva, who is all-pervading, to the Lord’s fierce form as Lord Nṛsiṁhadeva, to the Lord’s form as an animal [Lord Varāhadeva], to Lord Dattātreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.

TEXT 13

kṣetra-jñāya namas tubhyaṁ
sarvādhyakṣāya sākṣiṇe
puruṣāyātma-mūlāya
mūla-prakṛtaye namaḥ

kṣetra-jñāya—unto the one who knows everything of the external body; namaḥ—I offer my respectful obeisances; tubhyam—unto You; sarva—everything; adhyakṣāya—who are superintending, managing; sākṣiṇe—who are the witness, Paramātmā, or antaryāmī; puruṣāya—the Supreme Person; ātma-mūlāya—who are the original source of everything; mūla-prakṛtaye—unto the puruṣa-avatāra, the origin of prakṛti and pradhāna; namaḥ—I offer my respectful obeisances.

I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.

TEXT 14

sarvendriya-guṇa-draṣṭre
sarva-pratyaya-hetave
asatā cchāyayoktāya
sad-ābhāsāya te namaḥ

sarva-indriya-guṇa-draṣṭre—unto the seer of all objectives pursued by the senses; sarva-pratyaya-hetave—who is the solution to all doubts (and without whose help one cannot solve all doubts and inabilities); asatā—with the manifestation of unreality or illusion; chāyayā—because of the resemblance; uktāya—called; sat—of reality; ābhāsāya—unto the reflection; te—unto You; namaḥ—I offer my respectful obeisances.

My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.

TEXT 15

namo namas te ’khila-kāraṇāya
niṣkāraṇāyādbhuta-kāraṇāya
sarvāgamāmnāya-mahārṇavāya
namo ’pavargāya parāyaṇāya

namaḥ—I offer my respectful obeisances; namaḥ—again I offer my respectful obeisances; te—unto You; akhila-kāraṇāya—unto the supreme cause of everything; niṣkāraṇāya—unto You who are causeless; adbhuta-kāraṇāya—the wonderful cause of everything; sarva—all; āgama-āmnāya—unto the source of the paramparā system of all Vedic knowledge; mahā-arṇavāya—the great ocean of knowledge, or the great ocean wherein all the rivers of knowledge merge; namaḥ—I offer my obeisances; apavargāya—unto You who can give deliverance or liberation; para-ayaṇāya—the shelter of all transcendentalists.

My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the śāstras like the Pañcarātras and Vedānta-sūtra, which are Your representations, and who are the source of the paramparā system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.

TEXT 16

guṇāraṇi-cchanna-cid-uṣmapāya
tat-kṣobha-visphūrjita-mānasāya
naiṣkarmya-bhāvena vivarjitāgama-
svayaṁ-prakāśāya namas karomi

guṇa—by the three guṇas, the modes of material nature (sattva, rajas and tamas); araṇi—by araṇi wood; channa—covered; cit—of knowledge; uṣmapāya—unto He whose fire; tat-kṣobha—of the agitation of the modes of material nature; visphūrjita—outside; mānasāya—unto He whose mind; naiṣkarmya-bhāvena—because of the stage of spiritual understanding; vivarjita—in those who give up; āgama—Vedic principles; svayam—personally; prakāśāya—unto He who is manifest; namaḥ karomi—I offer my respectful obeisances.

My Lord, as the fire in araṇi wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.

TEXT 17

mādṛk prapanna-paśu-pāśa-vimokṣaṇāya
muktāya bhūri-karuṇāya namo ’layāya
svāṁśena sarva-tanu-bhṛn-manasi pratīta-
pratyag-dṛśe bhagavate bṛhate namas te

mādṛk—like me; prapanna—surrendered; paśu—an animal; pāśa—from entanglement; vimokṣaṇāya—unto He who releases; muktāya—unto the Supreme, who is untouched by the contamination of material nature; bhūri-karuṇāya—who are unlimitedly merciful; namaḥ—I offer my respectful obeisances; alayāya—who are never inattentive or idle (for the purpose of my deliverance); sva-aṁśena—by Your partial feature as Paramātmā; sarva—of all; tanu-bhṛt—the living entities embodied in material nature; manasi—in the mind; pratīta—who are acknowledged; pratyak-dṛśe—as the direct observer (of all activities); bhagavate—unto the Supreme Personality of Godhead; bṛhate—who are unlimited; namaḥ—I offer my respectful obeisances; te—unto You.

Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramātmā, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

TEXT 18

ātmātma-jāpta-gṛha-vitta-janeṣu saktair
duṣprāpaṇāya guṇa-saṅga-vivarjitāya
muktātmabhiḥ sva-hṛdaye paribhāvitāya
jñānātmane bhagavate nama īśvarāya

ātma—the mind and body; ātma-ja—sons and daughters; āpta—friends and relatives; gṛha—home, community, society and nation; vitta—wealth; janeṣu—to various servants and assistants; saktaiḥ—by those who are too attached; duṣprāpaṇāya—unto You, who are very difficult to achieve; guṇa-saṅga—by the three modes of material nature; vivarjitāya—who are not contaminated; mukta-ātmabhiḥ—by persons who are already liberated; sva-hṛdaye—within the core of the heart; paribhāvitāya—unto You, who are always meditated upon; jñāna-ātmane—the reservoir of all enlightenment; bhagavate—unto the Supreme Personality of Godhead; namaḥ—I offer my respectful obeisances; īśvarāya—unto the supreme controller.

My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.

TEXT 19

yaṁ dharma-kāmārtha-vimukti-kāmā
bhajanta iṣṭāṁ gatim āpnuvanti
kiṁ cāśiṣo rāty api deham avyayaṁ
karotu me ’dabhra-dayo vimokṣaṇam

yam—the Supreme Personality of Godhead who; dharma-kāma-artha-vimukti-kāmāḥ—persons who desire the four principles of religion, economic development, sense gratification and salvation; bhajantaḥ—by worshiping; iṣṭām—the objective; gatim—destination; āpnuvanti—can achieve; kim—what to speak of; ca—also; āśiṣaḥ—other benedictions; rāti—He bestows; api—even; deham—a body; avyayam—spiritual; karotu—may He bestow benediction; me—unto me; adabhra-dayaḥ—the Supreme Personality of Godhead, who is unlimitedly merciful; vimokṣaṇam—liberation from the present danger and from the material world.

After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.

TEXTS 20–21

ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ

tam akṣaraṁ brahma paraṁ pareśam
avyaktam ādhyātmika-yoga-gamyam
atīndriyaṁ sūkṣmam ivātidūram
anantam ādyaṁ paripūrṇam īḍe

ekāntinaḥ—unalloyed devotees (who have no desire other than Kṛṣṇa consciousness); yasya—the Lord, of whom; na—not; kañcana—some; artham—benediction; vāñchanti—desire; ye—those devotees who; vai—indeed; bhagavat-prapannāḥ—fully surrendered unto the lotus feet of the Lord; ati-adbhutam—which are wonderful; tat-caritam—the activities of the Lord; su-maṅgalam—and very auspicious (to hear); gāyantaḥ—by chanting and hearing; ānanda—of transcendental bliss; samudra—in the ocean; magnāḥ—who are immersed; tam—unto Him; akṣaram—eternally existing; brahma—the Supreme; param—transcendental; para-īśam—the Lord of the supreme personalities; avyaktam—invisible or not able to be realized by the mind and senses; ādhyātmika—transcendental; yoga—by bhakti-yoga, devotional service; gamyam—obtainable (bhaktyā mām abhijānāti); ati-indriyam—beyond the perception of material senses; sūkṣmam—minute; iva—like; ati-dūram—very far away; anantam—unlimited; ādyam—the original cause of everything; paripūrṇam—completely full; īḍe—I offer my obeisances.

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction. I, however, am in danger. Thus I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahmā, and who is available only by transcendental bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization. He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.

TEXTS 22–24

yasya brahmādayo devā
vedā lokāś carācarāḥ
nāma-rūpa-vibhedena
phalgvyā ca kalayā kṛtāḥ

yathārciṣo ’gneḥ savitur gabhastayo
niryānti saṁyānty asakṛt sva-rociṣaḥ
tathā yato ’yaṁ guṇa-sampravāho
buddhir manaḥ khāni śarīra-sargāḥ

sa vai na devāsura-martya-tiryaṅ
na strī na ṣaṇḍho na pumān na jantuḥ
nāyaṁ guṇaḥ karma na san na cāsan
niṣedha-śeṣo jayatād aśeṣaḥ

yasya—of the Supreme Personality of Godhead who; brahma-ādayaḥ—the great demigods, headed by Lord Brahmā; devāḥ—and other demigods; vedāḥ—the Vedic knowledge; lokāḥ—different personalities; cara-acarāḥ—the moving and the nonmoving (like trees and plants); nāma-rūpa—of different names and different forms; vibhedena—by such divisions; phalgvyā—who are less important; ca—also; kalayā—by the parts; kṛtāḥ—created; yathā—as; arciṣaḥ—the sparks; agneḥ—of fire; savituḥ—from the sun; gabhastayaḥ—the shining particles; niryānti—emanate from; saṁyānti—and enter into; asakṛt—again and again; sva-rociṣaḥ—as parts and parcels; tathā—similarly; yataḥ—the Personality of Godhead from whom; ayam—this; guṇa-sampravāhaḥ—continuous manifestation of the different modes of nature; buddhiḥ manaḥ—the intelligence and mind; khāni—the senses; śarīra—of the body (gross and subtle); sargāḥ—the divisions; saḥ—that Supreme Personality of Godhead; vai—indeed; na—is not; deva—demigod; asura—demon; martya—human being; tiryak—bird or beast; na—neither; strī—woman; na—nor; ṣaṇḍhaḥ—neuter; na—neither; pumān—man; na—nor; jantuḥ—living being or animal; na ayam—nor is He; guṇaḥ—material quality; karma—fruitive activity; na—is not; sat—manifestation; na—nor; ca—also; asat—nonmanifestation; niṣedha—of the discrimination of neti neti (“not this, not this”); śeṣaḥ—He is the end; jayatāt—all glories unto Him; aśeṣaḥ—who is unlimited.

The Supreme Personality of Godhead creates His minor parts and parcels, the jīva-tattva, beginning with Lord Brahmā, the demigods and the expansions of Vedic knowledge [Sāma, Ṛg, Yajur and Atharva] and including all other living entities, moving and nonmoving, with their different names and characteristics. As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. He is neither demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of “not this, not this,” and He is unlimited. All glories to the Supreme Personality of Godhead!

TEXT 25

jijīviṣe nāham ihāmuyā kim
antar bahiś cāvṛtayebha-yonyā
icchāmi kālena na yasya viplavas
tasyātma-lokāvaraṇasya mokṣam

jijīviṣe—wish to live long; na—not; aham—I; iha—in this life; amuyā—or in the next life (I do not wish to live upon being saved from this dangerous position); kim—what is the value; antaḥ—internally; bahiḥ—externally; ca—and; āvṛtayā—covered by ignorance; ibha-yonyā—in this birth as an elephant; icchāmi—I desire; kālena—because of the influence of time; na—there is not; yasya—of which; viplavaḥ—annihilation; tasya—that; ātma-loka-āvaraṇasya—from the covering of self-realization; mokṣam—liberation.

I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant’s body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.

TEXT 26

so ’haṁ viśva-sṛjaṁ viśvam
aviśvaṁ viśva-vedasam
viśvātmānam ajaṁ brahma
praṇato ’smi paraṁ padam

saḥ—that; aham—I (the person desiring release from material life); viśva-sṛjam—unto He who has created this cosmic manifestation; viśvam—who is Himself the whole cosmic presentation; aviśvam—although He is transcendental to the cosmic manifestation; viśva-vedasam—who is the knower or ingredient of this universal manifestation; viśva-ātmānam—the soul of the universe; ajam—who is never born, eternally existing; brahma—the Supreme; praṇataḥ asmi—I offer my respectful obeisances; param—who is transcendental; padam—the shelter.

Now, fully desiring release from material life, I offer my respectful obeisances unto that Supreme Person who is the creator of the universe, who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation. He is the supreme knower of everything in this world, the Supersoul of the universe. He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.

TEXT 27

yoga-randhita-karmāṇo
hṛdi yoga-vibhāvite
yogino yaṁ prapaśyanti
yogeśaṁ taṁ nato ’smy aham

yoga-randhita-karmāṇaḥ—persons whose reactions to fruitive activities have been burnt up by bhakti-yoga; hṛdi—within the core of the heart; yoga-vibhāvite—completely purified and clean; yoginaḥ—mystics who are competent; yam—unto the Personality of Godhead who; prapaśyanti—directly see; yoga-īśam—unto that Supreme Personality of Godhead, the master of all mystic yoga; tam—unto Him; nataḥ asmi—offering obeisances; aham—I.

I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga, who is seen in the core of the heart by perfect mystics when they are completely purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.

TEXT 28

namo namas tubhyam asahya-vega-
śakti-trayāyākhila-dhī-guṇāya
prapanna-pālāya duranta-śaktaye
kad-indriyāṇām anavāpya-vartmane

namaḥ—I offer my respectful obeisances; namaḥ—again I offer my respectful obeisances; tubhyam—unto You; asahya—formidable; vega—forces; śakti-trayāya—unto the Supreme Person, who has threefold potencies; akhila—of the universe; dhī—for the intelligence; guṇāya—who appears as the sense objects; prapanna-pālāya—unto the Supreme, who gives shelter to the surrendered; duranta-śaktaye—who possesses energies very difficult to overcome; kat-indriyāṇām—by persons unable to control their senses; anavāpya—who is unattainable; vartmane—on the path.

My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.

TEXT 29

nāyaṁ veda svam ātmānaṁ
yac-chaktyāhaṁ-dhiyā hatam
taṁ duratyaya-māhātmyaṁ
bhagavantam ito ’smy aham

na—not; ayam—people in general; veda—know; svam—own; ātmānam—identity; yat-śaktyā—by whose influence; aham—I am independent; dhiyā—by this intelligence; hatam—defeated or covered; tam—unto Him; duratyaya—difficult to understand; māhātmyam—whose glories; bhagavantam—of the Supreme Personality of Godhead; itaḥ—taking shelter; asmi aham—I am.

I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory energy the jīva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand.

Text Pasted from: Causless Mercy