Yada Hi Jiva Vijnanam Purnam lyrics

yadā hi jīva-vijñānaṁ pūrṇam āsīn mahī-tale kramordhva-gati-rītyā ca dvāpare bhārate kila

yada hi jiva-vijnanam purnam asin mahi-tale kramordhva-gati-ritya ca dvapare bharate kila

यदा हि जीवविज्ञानं पूर्णम आसीन महीतले क्रमोर्ध्वगतिरीत्या च द्वापरे भारते किल

1-2) Two types of persons, the kanistha-adhikaris and the uttama-adhikaris, are eligible for understanding the science of Krsna. The madhyama-adhikaris cannot understand this science due to their doubting nature. Madhyama-adhikaris are known as either impersonalists or worshipers of the supreme controller. If they are fortunate, then by the strength of devotees' association they be¬come uttama-adhikaris and also realize the sweetness of Krsna's activities through the process of samadhi. Although by the mercy of Krsna, living entities can easily attain the stage of uttama-adhikari, people generally have greater faith in arguments arising from the samvit aspect of the external energy and disregard the simple process of samadhi as superstitious. If they become faithful, however, then they first become kanistha-adhikaris, and later, by the association of devotees, by following the devotees' instructions, and by gradual advancement, they can certainly become uttama-adhikaris. But if they are doubtful from the beginning, then either they become fortunate and cross the ocean of arguments to become uttama-adhikaris or they become more averse to the Lord fall away from the path of liberation. Therefore when the experienced knowledge of the living entities attained maturity by faithful discussion, then at the end of Dvapara-yuga in the pious land of Bharata-varsa in Mathura, the personification of Absolute knowledge, King Vasudeva, the personification of pure goodness, took birth.

tadā sattvaṁ viśuddhaṁ yad vasudeva itīritaḥ brahma-jñāna-vibhāge hi mathurāyām ajāyata

tada sattvam visuddham yad vasudeva itiritah brahma-jnana-vibhage hi mathurayam ajayata

तदा सत्त्वं विशुद्धं यद वसुदेव इतीरितः ब्रह्मज्ञानविभागे हि मथुरायाम अजायत

English meaning not yet written for this verse.

sātvatāṁ vaṁśa-sambhūto vasudevo mano-mayīm devakīm agrahīt kaṁsa-nāstikya-bhaginīṁ satīm

satvatam vamsa-sambhuto vasudevo mano-mayim devakim agrahit kamsa-nastikya-bhaginim satim

सात्वतां वंशसम्भूतो वसुदेवो मनोमयीम देवकीम अग्रहीत कंसनास्तिक्यभगिनीं सतीम

Vasudeva appeared in a family of devotees and married Devaki, the so-called sister of Kamsa, who was the personification of atheism.

bhagavad-bhāva-sambhūteḥ śaṅkayā bhoja-pāṁśulaḥ arundhad dampatī tatra kārāgāre sudurmadaḥ

bhagavad-bhava-sambhuteh sankaya bhoja-pamsulah arundhad dampati tatra karagare sudurmadah

भगवद्भावसम्भूतेः शङ्कया भोजपांशुलः अरुन्धद दम्पती तत्र कारागारे सुदुर्मदः

Fearing the Lord's advent from this couple, the wretched Kamsa of the Bhoja dynasty arrested them and put them in the jail of remembrance. It is understood that the descendants of the Yadu dynasty were all devotees, while the descendants of the Bhoja dynasty were all extremely argumentative and averse to the Lord.

yaśaḥ-kīrty-ādayaḥ putrāḥ ṣaḍ āsan kramaśas tayoḥ te sarve nihatā bālye kaṁseneśa-virodhinā

yasah-kirty-adayah putrah sad asan kramasas tayoh te sarve nihata balye kamsenesa-virodhina

यशःकीर्त्यादयः पुत्राः षड आसन क्रमशस तयोः ते सर्वे निहता बाल्ये कंसेनेशविरोधिना

That couple gradually begot six sons such as Yasa and Kirti, but Kamsa, who is averse to the Lord, killed them in their childhood.

jīva-tattvaṁ viśuddhaṁ yad bhagavad-dāsya-bhūṣaṇam tad eva bhagavān rāmaḥ saptame samajāyata

jiva-tattvam visuddham yad bhagavad-dasya-bhusanam tad eva bhagavan ramah saptame samajayata

जीवतत्त्वं विशुद्धं यद भगवद्दास्यभूषणम तद एव भगवान रामः सप्तमे समजायत

Sri Baladeva is decorated with service to the Lord and is the transcendental reservoir of all living entities. He is their seventh son.

jñānāśraya-maye citte śuddha-jīvaḥ pravartate kaṁsasya kāryam āśaṅkya sa yāti vraja-mandiram

jnanasraya-maye citte suddha-jivah pravartate kamsasya karyam asankya sa yati vraja-mandiram

ज्ञानाश्रयमये चित्ते शुद्धजीवः प्रवर्तते कंसस्य कार्यम आशङ्क्य स याति व्रजमन्दिरम

Sri Baladeva is the transcendental reservoir of all living entities, and He appeared in the womb of Devaki, who represents the heart filled with knowledge. But out of fear of His maternal uncle Kamsa, He went to His home in Vraja.

tathā śraddhā-maye citte rohiṇyāṁ ca viśaty asau devakī-garbha-nāśas tu jñāpitaś cābhavat tadā

tatha sraddha-maye citte rohinyam ca visaty asau devaki-garbha-nasas tu jnapitas cabhavat tada

तथा श्रद्धामये चित्ते रोहिण्यां च विशत्य असौ देवकीगर्भनाशस तु ज्ञापितश चाभवत तदा

He was transferred to the faithful abode of Vraja and entered the firmly devoted heart of Rohini. News of Devaki's miscarriage was spread at this time.

aṣṭame bhagavān sākṣād aiśvaryākhyāṁ dadhat tanum prādurāsīn mahāvīryaḥ kaṁsa-dhvaṁsa-cikīrṣayā

astame bhagavan saksad aisvaryakhyam dadhat tanum pradurasin mahaviryah kamsa-dhvamsa-cikirsaya

अष्टमे भगवान साक्षाद ऐश्वर्याख्यां दधत तनुम प्रादुरासीन महावीर्यः कंसध्वंसचिकीर्षया

Right after the appearance of the transcendental reservoir of all living entities, awareness of the Lord appeared in the heart of the living entities. Thereafter the eighth son, the Supreme Person¬ality of Godhead, appeared as Narayana with full opulences. The greatly heroic Lord appeared with a desire to vanquish Kamsa, who was the personification of atheism.

vraja-bhūmiṁ tadānītaḥ svarūpeṇābhavad dhariḥ sandhinī-nirmitā sā tu viśvāso bhittir eva ca

vraja-bhumim tadanitah svarupenabhavad dharih sandhini-nirmita sa tu visvaso bhittir eva ca

व्रजभूमिं तदानीतः स्वरूपेणाभवद धरिः सन्धिनीनिर्मिता सा तु विश्वासो भित्तिर एव च

The Lord in His own form as Krsna was brought to Vraja, which is created by the sandhim aspect of the spiritual potency. The root foundation of this land is faith. The purport is that this land does not exist in argument or speculative knowledge; it exists in faith.

na jñānaṁ na ca vairāgyaṁ tatra dṛśyaṁ bhavet kadā tatraiva nanda-gopaḥ syād ānanda iva mūrtimān

na jnanam na ca vairagyam tatra drsyam bhavet kada tatraiva nanda-gopah syad ananda iva murtiman

न ज्ञानं न च वैराग्यं तत्र दृश्यं भवेत कदा तत्रैव नन्दगोपः स्याद आनन्द इव मूर्तिमान

Speculative knowledge or renunciation is not found there. The most blissful son of Nanda is the only authority there. There is no consideration of superiority or inferiority of the different castes in that abode. That is why He appeared in the family of cowherd men. He always engaged in tending and protecting the cows, as such activities are devoid of opulence and full of sweetness.

ullāsa-rūpiṇī tasya yaśodā sahadharmiṇī ajījanan mahāmāyāṁ yāṁ śaurir nītavān vrajāt

ullasa-rupini tasya yasoda sahadharmini ajijanan mahamayam yam saurir nitavan vrajat

उल्लासरूपिणी तस्य यशोदा सहधर्मिणी अजीजनन महामायां यां शौरिर नीतवान व्रजात

The inferior energy, Maya, who was begotten by the blissful mother Yasoda, the wife of Nanda, was taken out of Vraja by Vasudeva. The mundane conception that is inherent in the condi¬tioned souls' impression of the spiritual abode is destroyed by the arrival of Krsna.

kramaśo vardhate kṛṣṇaḥ rāmeṇa saha gokule viśuddha-prema-sūryasya praśānta-kara-saṅkule

kramaso vardhate krsnah ramena saha gokule visuddha-prema-suryasya prasanta-kara-sankule

क्रमशो वर्धते कृष्णः रामेण सह गोकुले विशुद्धप्रेमसूर्यस्य प्रशान्तकरसङ्कुले

The inconceivable Supreme Lord, Sri Krsna, and the transcendental reservoir of all living entities, Balarama, grew up together in Gokula, which is filled with the rays of the transcendental sun of pure love.

preritā pūtanā tatra kaṁsena bāla-ghātinī mātṛ-vyāja-svarūpā sā mamāra kṛṣṇa-tejasā

prerita putana tatra kamsena bala-ghatini matr-vyaja-svarupa sa mamara krsna-tejasa

प्रेरिता पूतना तत्र कंसेन बालघातिनी मातृव्याजस्वरूपा सा ममार कृष्णतेजसा

With a desire to kill Krsna, the atheist Kamsa sent Putana, the child-killer, to Vraja. Deceiving Krsna with motherly affection, Putana offered Him her breast-milk and was killed by Krsna's prowess.

tarka-rūpas tṛṇāvartaḥ kṛṣṇa-bhāvān mamāra ha bhāravāhi-svarūpaṁ tu babhañja śakaṭaṁ hariḥ

tarka-rupas trnavartah krsna-bhavan mamara ha bharavahi-svarupam tu babhanja sakatam harih

तर्करूपस तृणावर्तः कृष्णभावान ममार ह भारवाहिस्वरूपं तु बभञ्ज शकटं हरिः

Trnavarta, the personification of argument, was also killed by the Lord's prowess. Thereafter the Lord broke the ass-like Sakata, who only carried loads.

ānanābhyantare kṛṣṇo mātre pradarśayan jagat adarśayad avidyāṁ hi cic-chaktir atipoṣikām

ananabhyantare krsno matre pradarsayan jagat adarsayad avidyam hi cic-chaktir atiposikam

आननाभ्यन्तरे कृष्णो मात्रे प्रदर्शयन जगत अदर्शयद अविद्यां हि चिच्छक्तिर अतिपोषिकाम

Sri Krsna showed His mother the whole universe when He opened His mouth, but mother Yasoda could not accept Krsna's opulence due to being overwhelmed by the spiritual potency's nescience that nourishes attachment. The transcendental devotees are so much overwhelmed by the Lord's sweetness that they can¬not accept the Lord's opulence in spite of its presence. This nescience, however, is not a material product.

dṛṣṭvā ca bāla-cāpalyaṁ gopī sūllāsa-rūpiṇī bandhanāya manaś cakre rajjvā kṛṣṇasya sā vṛthā

drstva ca bala-capalyam gopi sullasa-rupini bandhanaya manas cakre rajjva krsnasya sa vrtha

दृष्ट्वा च बालचापल्यं गोपी सूल्लासरूपिणी बन्धनाय मनश चक्रे रज्ज्वा कृष्णस्य सा वृथा

After seeing Krsna's childish mischief, in the form of stealing the heart (in the form of butter), Yasoda, the form of joyfulness, labored in vain to bind Krsna with ropes.

na yasya parimāṇaṁ vai tasyaiva bandhanaṁ kila kevalaṁ prema-sūtreṇa cakāra nanda-gehinī

na yasya parimanam vai tasyaiva bandhanam kila kevalam prema-sutrena cakara nanda-gehini

न यस्य परिमाणं वै तस्यैव बन्धनं किल केवलं प्रेमसूत्रेण चकार नन्दगेहिनी

He who has no material form was bound by Yasoda with only a thread of love; One cannot attain the perfection of binding Krsna with material ropes.

bāla-krīḍā-prasaṅgena kṛṣṇasya bandha-chedanam abhavad vārkṣa-bhāvāt tu nimeṣād deva-putrayoḥ

bala-krida-prasangena krsnasya bandha-chedanam abhavad varksa-bhavat tu nimesad deva-putrayoh

बालक्रीडाप्रसङ्गेन कृष्णस्य बन्धछेदनम अभवद वार्क्षभावात तु निमेषाद देवपुत्रयोः

In the course of Krsna's childhood pastimes, the two sons of Kuvera were easily delivered from their forms as trees.

anena darśitaṁ sādhu-saṅgasya phalam uttamam devo'pi jaḍatāṁ yāti kukarma-nirato yadi

anena darsitam sadhu-sangasya phalam uttamam devo'pi jadatam yati kukarma-nirato yadi

अनेन दर्शितं साधुसङ्गस्य फलम उत्तमम देवोऽपि जडतां याति कुकर्मनिरतो यदि

We can understand two instructions from the deliverance of the Yamalarjuna trees. The first is that by a moment's association with a devotee, the living entity is freed from bondage. Secondly, by the association of nondevotees, even the demigods become materialistic and engage in sinful activities.

vatsānāṁ cāraṇe kṛṣṇaḥ sakhibhir yāti kānanam tathā vatsāsuraṁ hanti bāla-doṣam aghaṁ bhṛśam

vatsanam carane krsnah sakhibhir yati kananam tatha vatsasuram hanti bala-dosam agham bhrsam

वत्सानां चारणे कृष्णः सखिभिर याति काननम तथा वत्सासुरं हन्ति बालदोषम अघं भृशम

The child Krsna entered the forest with His friends in order to | tend the cows. This means that the pure living entities, who are overwhelmed with the nescience of the spiritual potency, attain the form of calves due to being fixed in feelings of subordination to Krsna. Vatsasura, the form of boyhood offenses, was killed in the pasture grounds.

tadā tu dharma-kāpaṭya-svarūpo baka-rūpa-dhṛk kṛṣṇeṇa śuddha-buddhena nihataḥ kaṁsa-pālitaḥ

tada tu dharma-kapatya-svarupo baka-rupa-dhrk krsnena suddha-buddhena nihatah kamsa-palitah

तदा तु धर्मकापट्यस्वरूपो बकरूपधृक कृष्णेण शुद्धबुद्धेन निहतः कंसपालितः

Bakasura, who was maintained by Kamsa and who personified cheating religion, was killed by the purely intelligent Krsna.

agho'pi marditaḥ sarpo nṛśaṁsatva-svarūpakaḥ yamunā-puline kṛṣṇo bubhuje sakhibhis tadā

agho'pi marditah sarpo nrsamsatva-svarupakah yamuna-puline krsno bubhuje sakhibhis tada

अघोऽपि मर्दितः सर्पो नृशंसत्वस्वरूपकः यमुनापुलिने कृष्णो बुभुजे सखिभिस तदा

The snake named Agha, who was the form of cruelty, was subdued. After this, the Lord had a picnic of simplicity.

gopāla-bālakān vatsān corayitvā caturmukhaḥ kṛṣṇasya māyayā mugdho babhūva jagatāṁ vidhiḥ

gopala-balakan vatsan corayitva caturmukhah krsnasya mayaya mugdho babhuva jagatam vidhih

गोपालबालकान वत्सान चोरयित्वा चतुर्मुखः कृष्णस्य मायया मुग्धो बभूव जगतां विधिः

Meanwhile, the four-headed Brahma, the creator of all planets and speaker of the four Vedas, became overwhelmed by Krsna's external energy and stole the calves and cowherd boys.

anena darśitā kṛṣṇa-mādhurye prabhutā'malā na kṛṣṇo vidhi-bādhyo hi preyān kṛṣṇaḥ svataś citām

anena darsita krsna-madhurye prabhuta'mala na krsno vidhi-badhyo hi preyan krsnah svatas citam

अनेन दर्शिता कृष्णमाधुर्ये प्रभुताऽमला न कृष्णो विधिबाध्यो हि प्रेयान कृष्णः स्वतश चिताम

By this incident, Krsna displayed complete domination in His supreme sweetness. Although merely a cowherd boy, He showed His complete control over the creator of the universe. It is also understood from this pastime that the dearmost person of the spiritual world, Krsna, is not controlled by any regulation.

cid-acid-viśva-nāśo'pi kṛṣṇaiśvaryaṁ na kuṇṭhitam na ko'pi kṛṣṇa-sāmarthya-samudra-laṅghane kṣamaḥ

cid-acid-visva-naso'pi krsnaisvaryam na kunthitam na ko'pi krsna-samarthya-samudra-langhane ksamah

चिदचिद्विश्वनाशोऽपि कृष्णैश्वर्यं न कुण्ठितम न कोऽपि कृष्णसामर्थ्यसमुद्रलङ्घने क्षमः

After Brahma stole the boys and calves, the Lord personally manifested Himself as the boys and calves and easily continued on with His pastimes. From this it is clearly understood that even with the destruction of the material and spiritual worlds, the opulence of Krsna is never hampered. No one can surpass Krsna's abilities, no matter how capable he is.

sthūla-buddhi-svarūpo'yaṁ gardabho dhenukāsuraḥ naṣṭo'bhūd baladevena śuddha-jīvena durmatiḥ

sthula-buddhi-svarupo'yam gardabho dhenukasurah nasto'bhud baladevena suddha-jivena durmatih

स्थूलबुद्धिस्वरूपोऽयं गर्दभो धेनुकासुरः नष्टोऽभूद बलदेवेन शुद्धजीवेन दुर्मतिः

Dhenukasura, who personifies the ass of blunt judgment, was killed by Baladeva, the transcendental reservoir of all living enti¬ties.

krūrātmā kālīyaḥ sarpaḥ salilaṁ cid-dravātmakam sanduṣya yāmunaṁ pāpo hariṇā lāñchito gataḥ

kruratma kaliyah sarpah salilam cid-dravatmakam sandusya yamunam papo harina lanchito gatah

क्रूरात्मा कालीयः सर्पः सलिलं चिद्द्रवात्मकम सन्दुष्य यामुनं पापो हरिणा लाञ्छितो गतः

The Kaliya snake, the personification of malice, polluted the Yamuna waters, which are spiritual liquid. The Lord tortured and banished him.

parampara-vivādātmā dāvānalo bhayaṅkaraḥ bhakṣito hariṇā sākṣād vraja-dhāma-śubhārthinā

parampara-vivadatma davanalo bhayankarah bhaksito harina saksad vraja-dhama-subharthina

परम्परविवादात्मा दावानलो भयङ्करः भक्षितो हरिणा साक्षाद व्रजधामशुभार्थिना

The formidable forest fire, the form of quarrel amongst Vrsnava sampradayas, was swallowed by the Lord in order to Protect the land of Vraja.

pralambo jīva-cauras tu śuddhena śauriṇā hataḥ kaṁsena prerito duṣṭaḥ pracchanno bauddha-rūpa-dhṛk

pralambo jiva-cauras tu suddhena saurina hatah kamsena prerito dustah pracchanno bauddha-rupa-dhrk

प्रलम्बो जीवचौरस तु शुद्धेन शौरिणा हतः कंसेन प्रेरितो दुष्टः प्रच्छन्नो बौद्धरूपधृक

The rascal Pralambasura, who stole away the reservoir of all living entities and who personified the covered form of Buddhist philosophy, Mayavada, was sent by the atheist Kamsa and killed by Baladeva.