Karma Kanda Svarupo’yam lyrics

karma-kāṇḍa-svarūpo'yaṁ māgadhaḥ kaṁsa-bāndhavaḥ rurodha mathurāṁ ramyāṁ brahma-jñāna-svarūpiṇī

karma-kanda-svarupo'yam magadhah kamsa-bandhavah rurodha mathuram ramyam brahma-jnana-svarupini

कर्मकाण्डस्वरूपोऽयं मागधः कंसबान्धवः रुरोध मथुरां रम्यां ब्रह्मज्ञानस्वरूपिणी

There are two types of activities, self-centered and God-centered. God-centered activities are called karma-yoga, because such activities nourish one's knowledge, and this knowledge along with those activities enhance one's attachment to the Lord. This mixture of karma, jnana, and bhakti is called karma-yoga by some people, jnana-yoga by others, and bhakti-yoga by still others. The swanlike people call it a synthesis of yoga. Those activities that are self-centered are called fruitive activities. Fruitive activities generally create doubts, in the form of Asti and Prapti, in regard to the Lord. Fruitive activities then arrange their marriage with atheism [Kamsa]. This Jarasandha, the personification of fruitive activities, obstructs Mathura, the personification of spiritual knowledge. 2 , 3) By His sweet will, Sri Krsna took all His friends, the personifications of devotees, to Dvaraka, the personified abode of regulative devotional service. One who does not follow the rules and regulations of varnashrama is called a yavana. When a yavana performs illicit activities, he is degraded further into a mleccha. With the support of fruitive activities, this yavana was inimical to knowledge. King Mucukunda, the personification of the path of liberation, was kicked by this yavana, and the wicked yavana was killed by powerful glance of Mucukunda.

māyayā bāndhavān kṛṣṇo nītavān dvārakāṁ purīm mlecchatā-yavanaṁ hitvā sa-rāmo gatavān hariḥ

mayaya bandhavan krsno nitavan dvarakam purim mlecchata-yavanam hitva sa-ramo gatavan harih

मायया बान्धवान कृष्णो नीतवान द्वारकां पुरीम म्लेच्छतायवनं हित्वा सरामो गतवान हरिः

English meaning not yet written for this verse.

mucukundaṁ mahārājaṁ mukti-mārgādhikāriṇam padāhanad durācāras tasya tejohatas tadā

mucukundam maharajam mukti-margadhikarinam padahanad duracaras tasya tejohatas tada

मुचुकुन्दं महाराजं मुक्तिमार्गाधिकारिणम पदाहनद दुराचारस तस्य तेजोहतस तदा

English meaning not yet written for this verse.

aiśvarya-jñāna-mayyāṁ vai dvārakāyāṁ gato hariḥ uvāha rukmiṇīṁ devīṁ paramaiśvarya-rūpiṇīm

aisvarya-jnana-mayyam vai dvarakayam gato harih uvaha rukminim devim paramaisvarya-rupinim

ऐश्वर्यज्ञानमय्यां वै द्वारकायां गतो हरिः उवाह रुक्मिणीं देवीं परमैश्वर्यरूपिणीम

While residing in Dvaraka, which is filled with the knowledge of opulence, the Lord married Rukmini, the personification of supreme opulence.

pradyumnaḥ kāma-rūpo vai jātas tasyāḥ hṛtas tadā māyā-rūpeṇa daityena śambareṇa durātmanā

pradyumnah kama-rupo vai jatas tasyah hrtas tada maya-rupena daityena sambarena duratmana

प्रद्युम्नः कामरूपो वै जातस तस्याः हृतस तदा मायारूपेण दैत्येन शम्बरेण दुरात्मना

As soon as Pradyumna, the personification of Cupid, was born from the womb of Rukmini, he was immediately kidnapped by the cripple-minded Shambara, the personification of maya.

svapatnyā rati-devyā saḥ śikṣitaḥ paravīrahā nihatya śambaraṁ kāmo dvārakāṁ gatavāṁs tadā

svapatnya rati-devya sah siksitah paraviraha nihatya sambaram kamo dvarakam gatavams tada

स्वपत्न्या रतिदेव्या सः शिक्षितः परवीरहा निहत्य शम्बरं कामो द्वारकां गतवांस तदा

In ancient times Cupid's body was burned to ashes by the dry renunciate Mahadeva. At that time, Ratidevi, the personification of material enjoyment, took shelter of the demoniac nature. But when regulative devotional service arose, then Cupid was reborn in the form of Krsna's son. He then delivered his wife, Ratidevi, from the clutches of demoniac nature. The purport is that in yukta-vairagya, regulated lust and attachment are acceptable. Taking help from the teachings of his wife, the most powerful Cupid killed Sambara, the personification of material enjoyment, and then returned to Dvaraka with his wife.

māna-mayyāś ca rādhāyāḥ satyabhāmāṁ kalāṁ śubhām upayeme hariḥ prītyā maṇy-uddhāra-cchalena ca

mana-mayyas ca radhayah satyabhamam kalam subham upayeme harih pritya many-uddhara-cchalena ca

मानमय्याश च राधायाः सत्यभामां कलां शुभाम उपयेमे हरिः प्रीत्या मण्युद्धारच्छलेन च

After recovering the jewel, the Lord married Satyabhama, who personifies a portion of Radharani's jealous pride.

mādhurya-hlādinī-śakteḥ praticchāyā svarūpakāḥ rukmiṇyādyā mahiṣyo'ṣṭa kṛṣṇasyāntaḥ-pure kila

madhurya-hladini-sakteh praticchaya svarupakah rukminyadya mahisyo'sta krsnasyantah-pure kila

माधुर्यह्लादिनीशक्तेः प्रतिच्छाया स्वरूपकाः रुक्मिण्याद्या महिष्योऽष्ट कृष्णस्यान्तःपुरे किल

Krsna's eight queens, headed by Rukmini, were reflections of the opulences of the hladini aspect and were very dear to Krsna.

aiśvarye phalavān kṛṣṇaḥ santater vistṛtir yataḥ sātvatāṁ vaṁśa-saṁvṛddhiḥ dvārakāyāṁ satāṁ hṛdi

aisvarye phalavan krsnah santater vistrtir yatah satvatam vamsa-samvrddhih dvarakayam satam hrdi

ऐश्वर्ये फलवान कृष्णः सन्ततेर विस्तृतिर यतः सात्वतां वंशसंवृद्धिः द्वारकायां सतां हृदि

The sentiments of the Lord in His sweet feature are unbroken, but the sentiments of the Lord in Dvaraka, the shelter of opulent regulative devotional service, are not like that, because many sons and grandsons expand His family of those sentiments.

sthūlārtha-bodhake granthe na teṣām artha-nirṇayaḥ pṛthag-rūpeṇa kartavyaḥ sudhiyaḥ prathayantu tat

sthulartha-bodhake granthe na tesam artha-nirnayah prthag-rupena kartavyah sudhiyah prathayantu tat

स्थूलार्थबोधके ग्रन्थे न तेषाम अर्थनिर्णयः पृथग्रूपेण कर्तव्यः सुधियः प्रथयन्तु तत

In this book, which explains the gross meanings, it is very difficult to explain the meanings of those sons and grandsons. Some intelligent persons should elaborately describe their meaning in a separate book.

advaita-rūpiṇaṁ daityaṁ hatvā kāśīṁ ramā-patiḥ hara-dhāmādahat kṛṣṇas tad-duṣṭa-mata-pīṭhakam

advaita-rupinam daityam hatva kasim rama-patih hara-dhamadahat krsnas tad-dusta-mata-pithakam

अद्वैतरूपिणं दैत्यं हत्वा काशीं रमापतिः हरधामादहत कृष्णस तद्दुष्टमतपीठकम

The demoniac philosophy, in the form of monism, took birth in Kasi, the abode of Shiva, wherein a wretched person claimed to be Vasudeva (Paundraka) and preached that demoniac philosophy. The Lord, who is the husband of Rama, killed him and burned Kasi, the home of that demoniac philosophy.

bhaumabuddhimayaṁ bhaumaṁ hatvā sa garuḍāsanaḥ uddhṛtya ramaṇīvṛndamupayeme priyaḥ satām

bhaumabuddhimayam bhaumam hatva sa garudasanah uddhrtya ramanivrndamupayeme priyah satam

भौमबुद्धिमयं भौमं हत्वा स गरुडासनः उद्धृत्य रमणीवृन्दमुपयेमे प्रियः सताम

Narakasura is also called Bhauma, because he considered the Absolute Truth to be mundane. The Lord, who sits on Garuda, killed Narakasura, and after delivering the queens, He married them. The conception of the Deity as an idol is abominable, because it is foolish to consider the Absolute Truth to be mundane. There is a great difference between serving the Deity of the Lord and worshiping idols. Deity worship is an indicator of the Absolute Truth, because by this process one attains the Absolute Truth. Idol worship, however, means to accept a material form or formlessness as the Absolute Truth, in other words, to accept a material form as the Supreme Lord. The Lord ultimately delivered and accepted those people who were of this opinion.

ghāṭayitvā jarāsandhaṁ bhīmena dharma-bhrātṛṇā amocayad bhūmi-pālān karma-pāśasya bandhanāt

ghatayitva jarasandham bhimena dharma-bhratrna amocayad bhumi-palan karma-pasasya bandhanat

घाटयित्वा जरासन्धं भीमेन धर्मभ्रातृणा अमोचयद भूमिपालान कर्मपाशस्य बन्धनात

The Lord had Jarasandha killed by Bhima, the brother of Dharma. He then rescued many kings from the bondage of karma.

yajñe ca dharma-putrasya labdhvā pūjām aśeṣataḥ cakarta śiśupālasya śiraḥ sandveṣṭur ātmanaḥ

yajne ca dharma-putrasya labdhva pujam asesatah cakarta sisupalasya sirah sandvestur atmanah

यज्ञे च धर्मपुत्रस्य लब्ध्वा पूजाम अशेषतः चकर्त शिशुपालस्य शिरः सन्द्वेष्टुर आत्मनः

The Lord accepted unlimited worship in Yudhisthira's sacrifice and severed the head of Sisupala, the personification of envy.

kurukṣetra-raṇe kṛṣṇo dharā-bhāraṁ nivartya saḥ samāja-rakṣaṇaṁ kāryam akarot karuṇā-mayaḥ

kuruksetra-rane krsno dhara-bharam nivartya sah samaja-raksanam karyam akarot karuna-mayah

कुरुक्षेत्ररणे कृष्णो धराभारं निवर्त्य सः समाजरक्षणं कार्यम अकरोत करुणामयः

The Lord protected society by reestablishing the principles of religion, and He removed the burden of the world by arranging the Battle of Kurukshetra.

sarvāsāṁ mahiṣīṇāṁ ca pratisadma hariṁ muniḥ dṛṣṭvā ca nārado'gacchad vismayaṁ tattva-nirṇaye

sarvasam mahisinam ca pratisadma harim munih drstva ca narado'gacchad vismayam tattva-nirnaye

सर्वासां महिषीणां च प्रतिसद्म हरिं मुनिः दृष्ट्वा च नारदोऽगच्छद विस्मयं तत्त्वनिर्णये

Narada Muni visited Dvaraka and was struck with the depth of the Absolute Truth when he saw that Krsna was simultaneously present in each of the queens' houses. It is very wonderful that the Supreme Lord is simultaneously and fully present everywhere, within the heart of all living entities and engaged in various pastimes. The quality of omnipresence is insignificant for the Almighty Lord.

kadarya-bhāva-rūpaḥ sa dantavakro hatas tadā subhadrāṁ dharma-bhrātre hi narāya dattavān prabhuḥ

kadarya-bhava-rupah sa dantavakro hatas tada subhadram dharma-bhratre hi naraya dattavan prabhuh

कदर्यभावरूपः स दन्तवक्रो हतस तदा सुभद्रां धर्मभ्रात्रे हि नराय दत्तवान प्रभुः

Dantavakra, the personification of uncivilized man, was killed by the Lord. The Lord then arranged the marriage of His sister, Subhadra, with Arjuna, the brother of Yudhisthira. In order to establish a relationship between the Lord and an enjoyed living entity who has not developed the nature of being the Lord's consort, the hladini aspect of the mood of friendship selects an inconceivable devotee to take the role of Subhadra, who becomes very near to the Lord as His sister. Subhadra is to be enjoyed by a devotee like Arjuna. This relationship, however, is not as exalted as found in Vraja.

śālvamāyāṁ nāśayitvā rarakṣa dvārakāṁ purīm nṛgaṁ tu kṛkalāsatvāt karma-pāśād amocayat

salvamayam nasayitva raraksa dvarakam purim nrgam tu krkalasatvat karma-pasad amocayat

शाल्वमायां नाशयित्वा ररक्ष द्वारकां पुरीम नृगं तु कृकलासत्वात कर्मपाशाद अमोचयत

The Lord protected Dvaraka by killing Salva, who possessed mystical powers. The scientific arts are most insignificant before the Lord. King Nrga was suffering the results of his bad karma in the form of a lizard, but he was delivered by the mercy of the Lord.

sudāmnā prīti-dattaṁ ca taṇḍulaṁ bhuktavān hariḥ pāṣaṇḍānāṁ pradattena miṣṭena na tathā sukhī

sudamna priti-dattam ca tandulam bhuktavan harih pasandanam pradattena mistena na tatha sukhi

सुदाम्ना प्रीतिदत्तं च तण्डुलं भुक्तवान हरिः पाषण्डानां प्रदत्तेन मिष्टेन न तथा सुखी

If the most relishable item is offered by a nondevotee, the Lord does not accept it. But if an ordinary item is offered with love, the Lord accepts it. This was demonstrated when the Lord ate the rice that Sudama offered.

balo'pi śuddha-jīvo'yaṁ kṛṣṇa-prema-vaśaṁ gataḥ avadhīd dividaṁ mūḍhaṁ nirīśvara-pramodakam

balo'pi suddha-jivo'yam krsna-prema-vasam gatah avadhid dividam mudham nirisvara-pramodakam

बलोऽपि शुद्धजीवोऽयं कृष्णप्रेमवशं गतः अवधीद दिविदं मूढं निरीश्वरप्रमोदकम

The monkey Dvivida, the personification of godlessness, was killed by Baladeva, who possesses ecstatic love for Krsna and who is the reservoir of all living entities.

sva-saṁvin-nirmite dhāmni hṛd-gate rohiṇī-sutaḥ gopībhir bhāva-rūpābhī reme bṛhad-vanāntare

sva-samvin-nirmite dhamni hrd-gate rohini-sutah gopibhir bhava-rupabhi reme brhad-vanantare

स्वसंविन्निर्मिते धाम्नि हृद्गते रोहिणीसुतः गोपीभिर भावरूपाभी रेमे बृहद्वनान्तरे

In the forests of Vraja, which are created by the samvit aspect of the marginal potency, Sri Baladeva performed conjugal pastimes with the gopis, the personifications of ecstatic love.

bhaktānāṁ hṛdaye śaśvat kṛṣṇa-līlā pravartate naṭo'pi sva-puraṁ yāti bhaktānāṁ jīvanātyaye

bhaktanam hrdaye sasvat krsna-lila pravartate nato'pi sva-puram yati bhaktanam jivanatyaye

भक्तानां हृदये शश्वत कृष्णलीला प्रवर्तते नटोऽपि स्वपुरं याति भक्तानां जीवनात्यये

All these pastimes are situated in the hearts of the devotees, but when the devotees give up their material bodies, the pastimes disappear just as an actor leaves the stage.

kṛṣṇecchā kāla-rūpā sā yādavān bhāva-rūpakān nivartya raṅgataḥ sādhvī dvārakāṁ plāvayat tadā

krsneccha kala-rupa sa yadavan bhava-rupakan nivartya rangatah sadhvi dvarakam plavayat tada

कृष्णेच्छा कालरूपा सा यादवान भावरूपकान निवर्त्य रङ्गतः साध्वी द्वारकां प्लावयत तदा

The desire of Krsna, in the form of time, separated the Yadavas, the personifications of affectionate love, from the pastimes of the Lord and flooded the abode of Dvaraka in the waves of the ocean of forgetfulness. The desire of Krsna is always pure and devoid of all inauspiciousness. In order to transfer His devotees to Vaikuntha, the Lord separates them from their material bodies.

prabhāse bhagavaj-jñāne jarākrāntān kalevarān paraspara-vivādena mocayāmāsa nandinī

prabhase bhagavaj-jnane jarakrantan kalevaran paraspara-vivadena mocayamasa nandini

प्रभासे भगवज्ज्ञाने जराक्रान्तान कलेवरान परस्परविवादेन मोचयामास नन्दिनी

This desire of Krsna, which bestows the topmost happiness, obliged the devotees to give up their old decrepit bodies in Prabhasa-ksetra, the personification of knowledge of the Absolute Truth. When the body becomes useless, then all the parts and limbs do not cooperate with each other, they quarrel. Especially at the time of death, all the parts and limbs become senseless; but in the hearts of devotees, remembrance is never lost.

kṛṣṇa-bhāva-svarūpo'pi jarākrāntāt kalevarāt nirgato gokulaṁ prāpto mahimni sve mahīyate

krsna-bhava-svarupo'pi jarakrantat kalevarat nirgato gokulam prapto mahimni sve mahiyate

कृष्णभावस्वरूपोऽपि जराक्रान्तात कलेवरात निर्गतो गोकुलं प्राप्तो महिम्नि स्वे महीयते

At the time of giving up the body, the mood that is present in the heart of a devotee accompanies the pure soul to his glorious position, and the devotee then eternally resides in the portion of Vaikuntha called Gokula.