seeing through the eyes of scriptures
prayers of Lord Brahma in Srimad Bhagavatam 10 canto and Garga Samhita differ not sure why
prayers of Lord Brahma in Srimad Bhagavatam 10 canto and Garga Samhita differ not sure why
In the Garga Samhita we find the prayers of Lord Brahma spoken in Varaha Kalpa this Kalpa is also known as Shweta Varaha Kalpa named of Lord Krsnas form of a white boar
this is the Kalpa we are in
Chapter 8: Attaining the Supreme
TEXT 17
sahasra-yuga-paryantam
ahar yad brahmano viduh
ratrim yuga-sahasrantam
te 'ho-ratra-vido janah
SYNONYMS
sahasra—thousand; yuga—millenniums; prayantam—including; ahah—day; yat—that; brahmanah—of Brahma; viduh—know it; ratrim—night; yuga—millenniums; sahasra-antam—similarly, at the end of one thousand; te—that; ahah-ratra—day and night; vidah—understand; janah—people.
TRANSLATION
By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night.
PURPORT
The duration of the material universe is limited. It is manifested in cycles of kalpas. A kalpa is a day of Brahma, and one day of Brahma consists of a thousand cycles of four yugas or ages: Satya, Treta, Dvapara, and Kali. The cycle of Satya is characterized by virtue, wisdom and religion, there being practically no ignorance and vice, and the yuga lasts 1,728,000 years. In the Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the Dvapara-yuga there is an even greater decline in virtue and religion, vice increasing, and this yuga lasts 864,000 years. And finally in Kali-yuga (the yuga we have now been experiencing over the past 5,000 years) there is an abundance of strife, ignorance, irreligion and vice, true virtue being practically nonexistent, and this yuga lasts 432,000 years. In Kali-yuga vice increases to such a point that at the termination of the yuga the Supreme Lord Himself appears as the Kalki avatara, vanquishes the demons, saves His devotees, and commences another Satya-yuga. Then the process is set rolling again. These four yugas, rotating a thousand times, comprise one day of Brahma, the creator god, and the same number comprise one night. Brahma lives one hundred of such "years" and then dies. These "hundred years" by earth calculations total to 311 trillion and 40 million earth years. By these calculations the life of Brahma seems fantastic and interminable, but from the viewpoint of eternity it is as brief as a lightning flash. In the causal ocean there are innumerable Brahmas rising and disappearing like bubbles in the Atlantic. Brahma and his creation are all part of the material universe, and therefore they are in constant flux.
In the material universe not even Brahma is free from the process of birth, old age, disease and death. Brahma, however, is directly engaged in the service of the Supreme Lord in the management of this universe-therefore he at once attains liberation. Elevated sannyasis are promoted to Brahma's particular planet, Brahmaloka, which is the highest planet in the material universe and which survives all the heavenly planets in the upper strata of the planetary system, but in due course Brahma and all inhabitants of Brahmaloka are subject to death, according to the law of material nature.
1
a day of Brahma constitutes 1 Kalpas day and night of Lord Brahma
13
There are thirty Kalpa are described by Lord Matsya in Matsya Purana, Chapter 290. Their name are as follows:
मत्स्य उवाच
कल्पानां कीर्तनं वक्ष्ये महापातकनाशनम्।
यस्यानुकीर्तनादेव वेदपुण्येन युज्यते॥२॥
प्रथमंश्वेतकल्पस्तु द्वितीयो नीललोहितः।
त्वामदेवास्तृतीयस्तु ततो राथन्तरोऽपरः॥ ३॥
रौरवः पञ्चमः प्रोक्तः षष्ठो इति स्मृतः।
ससेमार्थं बृहत्कल्पः कन्दर्पोऽष्टम उच्यते॥४॥
सद्योऽथ नवमः प्रोक्त ईशानो दशमः स्मृतः॥
तम एकादशः प्रोक्तस्तथा सारस्वतः परः॥५॥
त्रयोदश उदानस्तु गारुडोऽथ चतुर्दशः।
कौर्मः पञ्चदशः प्रोक्तः पौर्णमास्यामजायत॥६॥
षोडशो नारसिंहस्तु समानस्तु ततोऽपरः।
अाग्नेयोऽष्टादशः प्रोक्तः सोमकल्पस्तथापरः॥७॥
मानवो विंशतिः प्रोक्तस्तत्पुमानिति चापरः।
वैकुण्ठश्वापरस्तद्वल्लक्ष्मीकिलप्लस्तथापर:॥८॥
चतुर्विशतिमः प्रोक्तः सावित्रीकल्पसंज्ञकः।
पञ्चर्विशस्ततो घोरो वाराहस्तु ततोऽपरः॥९॥
सतविंशोऽथ वैराजो गौरीकल्पस्तथा।पर:।
माहेश्वरस्तु स प्रोक्तस्त्रिपुरं यत्र घातितम्॥ १०॥
पितृकल्पस्तशास्ले तु या कुहू ब्रह्मणः पुरा।
इत्येवं ब्रह्मणो मासः सर्वपातकनाशनः॥ ११॥
Lord Matsya said- "I shall narrate the description of the Kalpas, the dispeller of all sins. Even by reciting the names of Kalpas, one gets the merit of the study of Vedas. They are
(1) Šveta,
(2) Nīlalohita,
(3) Vāmadeva,
(4) Rāthantrara,
(5) Raurava,
(6) Deva,
(7) Brhat,
(😎 Kandarpa,
(9) Sadya,
(10) Iśāna,
(11) Tama,
(12) Sārasvata,
(13) Udāna,
(14) Gāruda,
(15) Kaurma,
(16) Nārasirinha,
(17) Samāna,
(18) Ägneya,
(19) Soma,
(20) Mānava,
(21) Tatpumān,
(22) Vaikuņtha,
(23) Laksmī,
(24) Sāvitrī,
(25) Ghora,
(26) Vārāha,
(27) Vairāja,
(28) Gauri,
(29) Mahesvara, in course of which Tripura was killed,
(30) Pitty, at the end of which occurs Lord Brahma's Kuhl.
These Kalpas form one month of 30 days of Brahma, each Kalpa forming a day; and one who hears them is freed from all sins.'
We are in the 51 year of Lord Brahma in one of his months
We are currently living in the Shveta-Varaha Kalpa, which marks the first day of Brahma’s 51st year. At the conclusion of each kalpa, it is believed that the world is destroyed by fire, only to be recreated again when the next day of Brahma begins.
TEXT 33
evaṁ-vidhair aho-rātraiḥ
kāla-gatyopalakṣitaiḥ
apakṣitam ivāsyāpi
paramāyur vayaḥ-śatam
SYNONYMS
evam—thus; vidhaiḥ—by the process of; ahaḥ—days; rātraiḥ—by nights; kāla-gatyā—advancement of time; upalakṣitaiḥ—by such symptoms; apakṣitam—declined; iva—just like; asya—his; api—although; parama-āyuḥ—duration of life; vayaḥ—years; śatam—one hundred.
TRANSLATION
Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One’s life endures for only one hundred years, in terms of the times in the different planets.
PURPORT
Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.
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I was under the impression Garga Samhita was spoken in another day of Brahma but that is not so because Varaha Kalpa is also another name of Sveta Varaha Kalpa so these pastimes in Garga Samhita are from 5000 years ago but how come the prayers of Lord Brahma given in 14th chapter of Srimad Bhagavatam 10 canto is different from these prayers ? I have no idea do you ?
Canto One, Volume Four
Chapter Nine
Brahma-stuti
Brahma's Prayers
Text 1
sri-brahmovaca
krishnaya megha-vapushe capalambaraya
piyusha-mishta-vacanaya parat paraya
vamsi-dharaya sikhi-candrikayanvitaya
devaya bhratri-sahitaya namo 'stu tasmai
Sri Brahma said: Obeisances to Krishna, the Supreme Personality of Godhead, greater than the greatest, holding a flute, wearing a peacock feather, staying in His brother's company, His form a monsoon cloud, His garments lightning, and His words sweet as nectar.
Text 2
krishnas tu sakshat purushottamah svayam
purnah paresah prakriteh paro harih
yasyavataramsa-kala vayam surah
srijama visvam kramato 'sya saktibhih
Krishna is the original Supreme Personality of Godhead, the perfect and complete supreme master, who stays above the material energy. We demigods, who are the parts of the parts of His incarnations, create this world with the aid of His potencies.
Text 3
sa tvam sakshat krishnacandravataro
nandasyapi putratam agatah kau
vrindaranye gopa-vesena vatsan
gopair mukhyais carayan bhrajase vai
You are the same Lord Krishnacandra. You have come to the earth and become the son of Maharaja Nanda. Appearing like an ordinary cowherd boy, and herding the calves in the company of many gopas, You are splendidly manifest.
Text 4
harim koti-kandarpa-lilabhiramam
sphurat-kaustubham syamalam pita-vastram
vrajesam tu vamsi-dharam radhikesam
param sundaram tam nikunje namami
In this forest grove I offer my respectful obeisances to handsome and dark Lord Hari, more playful and charming than millions of Kamadevas, decorated with yellow garments and glistening Kaustubha gem, clutching a flute, the king of Vraja and the Lord of Sri Radha.
Text 5
tam krishnam bhaja harim adi-devam asmin
kshetra-jnam kham iva vilipta-megham eva
svacchangam param adhi-yajna-caitya-rupam
bhakty-adyair visada-viraga-bhava-sanghaih
With devotion, purity, and renunciation, worship Krishna, the original Supreme Personality of Godhead, pure as a cloudless sky, His limbs splendid, the master of sacrifices, the master of consciousness, the all-knowing Supersoul.
Text 6
yavan manas ca rajasa prabalena vidvan
sankalpa eva tu vikalpaka eva tavat
tabhyam bhaven manasijas tv abhimana-yogas
tenapi buddhi-vikritim kramatah prayanti
O wise one, when the mind is influenced by passion it accepts the materially pleasant and rejects the materially unpleasant. By these two actions material desires and arrogant pride breed in the heart. In this way the intelligence is gradually disfigured.
Text 7
vidyud-dyutis tv ritu-guno jala-madhya-rekha
bhutolmukah kapata-pantha-ratir yatha ca
ittham tathasya jagatas tu mukham mrisheti
duhkhavritam vishaya-ghurnam alata-cakram
Like a fleeting lightning flash, a ripple on the water, the passing seasons, and the false, blurred line of a moving spark, the face, filled with sufferings, of the material world is temporary and untrue. The whirl of sense happiness is the seeming-stationary circle of a quickly-moving spark.
Text 8
vriksha jalena calatapi cala ivatra
netrena bhuri-calitena caleva bhus ca
evam gunaih prakriti-jair bhramato jana-stham
satyam vaded guna-sukhad idam eva krishna
When water moves, the trees reflected on it seem to move also. When the eyes are tossed to and fro, the earth seems to move. O Krishna, bewildered by the modes of material nature, the people say material sense pleasures are real.
Text 9
duhkham sukham ca manasa prabhavam ca supte
mithya bhavet punar aho bhuvi jagare 'sya
ittham viveka-ghatitasya janasya sarvam
svapna-bhramadrita-jagat satatam bhaved dhi
Pains and pleasures are created by the mind. A person awake knows what he saw in a dream is false. A wise man knows the entire material world is a dream.
Text 10
jnani visrijya mamatam abhimana-yogam
vairagya-bhava-rasikah satatam nirihah
dipena dipa-kasatam ca yatha prajatam
pasyet tathatma-vibhavam bhuvi caika-tattvam
A wise man who stays aloof from material deeds, renounces the world, and tastes the nectar of spiritual love, can see, as one sees with the light of a lamp, the spiritual glory of the Supreme Lord, who stays as the Supersoul in this world.
Text 11
bhakto bhajed aja-patim hridi vasudevam
nirdhuma-vahnir iva mukta-guna-sva-bhavah
pasyan ghateshu sa-jaleshu yathendum ekam
etadrisah paramahamsa-varah kritarthah
A devotee like a smokeless flame free from the touch of the material modes, who worships Lord Vasudeva in his heart and sees the one Lord Vasudeva present in everyone's heart as one moon is reflected in many pots of water, is perfect, the best of swanlike saints.
Text 12
stuvanti vedah satatam ca yam sada
harer mahimnah kila shodasim kalam
kadapi jananti na te tri-loke
vaktum gunams tasya jano 'sti kah parah
Athough they always praise Him, the Vedas do not understand even one sixteenth of Lord Hari's glories. Who in the three worlds has the power to describe His qualities?
Text 13
vaktais caturbhis tv aham eva devah
sri-pancavaktrah kila panca-vaktraih
sahasrasirshas tu sahasra-vaktrair
yam stauti sevam kurute ca tasya
Ananta praises Him with a thousand mouths, Siva with five mouths and I with four mouths. We serve Lord Hari.
Text 14
vishnus ca vaikuntha-nivasa-kric ca
kshiroda-vasi harir eva sakshat
narayano dharma-sutas tathapi
goloka-natham bhajate bhavantam
Lord Vishnu who stays in Vaikuntha, Lord Hari who stays on the milk-ocean, and Narayana Rishi, the son of Dharma, all worship You, the master of Goloka.
Text 15
aho 'ti-dhanyo mahima murarer
jananti bhumau munayo na manavah
surasura va manavo budhah punah
svapne 'pi pasyanti na tat-pada-dvayam
Lord Krishna's glories are very great. Even in their dreams the sages, humans, demigods, demons, manus, and philosophers do not see His feet.
Text 16
varam harim gunakaram
su-mukti-dam parat param
ramesvaram gunesvaram
vrajesvaram namamy aham
I offer my respectful obeisances to Lord Hari, greater than the greatest, a jewel mine of transcendental virtues, the giver of liberation, the master of the goddess of fortune, the master of transcendental virtues, and the master of Vraja.
Text 17
tambula-sundara-mukham madhuram bruvantam
bimbadharam smita-yutam sita-kunda-dantam
nilalakavrita-kapola-manoharabham
vande calat-kanaka-kundala-mandanarham
I offer my respectful obeisances to smiling, sweetly speaking Lord Hari, His mouth handsome with betelnuts, His lips bimba fruits, His teeth white jasmine flowers, and His handsome cheeks covered by curly black locks and decorated with swinging gold earrings.
Text 18
sundaram tu tava rupam eva hi
manmathasya manaso haram param
avirastu mama netrayoh sada
syamalam makara-kundalavritam
May Your dark handsome form, decorated with shark-shaped earrings and stealing Kamadeva's heart, appear before my eyes.
Text 19
vaikuntha-lila-pravaram manoharam
namas-kritam deva-ganaih param varam
gopala-lilabhiyutam bhajamy aham
goloka-natham sirasa namamy aham
I bow my head before Goloka's handsome king, who plays as a gopa, enjoys in Vaikuntha, and receives the demigods' obeisances.
Text 20
yuktam vasanta-kalakantha-vihangamais ca
saugandhikam tvarana-pallava-sakhi-sangam
vrindavanam sudhita-dhira-samira-lilam
gacchan harir jayati patu sadaiva bhaktan
Glory to Lord Hari, who walks in fragrant Vrindavana forest, which is filled with sweet-throated spring cuckoos, newly-budding trees, and gentle, playful, nectar breezes. May He always protect the devotees.
Text 21
harati kamala-manam lola-muktabhimanam
dharani-rasika-danam kamadevasya banam
sravana-vidita-yanam netra-yugma-prayanam
bhaja yad uta samaksham dana-daksham kataksham
Worship Krishna's sidelong glance, which eclipses the pride of the lotus and the moving string of pearls, which travels almost to His ears, which is Kamadeva's arrow, and which, laden with gifts for they who taste nectar in this world, is expert at giving charity.
Text 22
sarac-candrakaram nakha-mani-samuham sukha-karam
su-raktam hrit-purnam prakatita-tamah-khandana-karam
bhaje 'ham brahmande sakala-nara-papabhidalanam
harer vishnor devair divi bharata-khande stutam alam
I worship handsome Lord Vishnu's delightful reddish jewel nails, which fill the heart, break the darkness, crush the sins of everyone in the universe, and are praised on the earth and by the demigods in heaven.
Text 23
maha-padme kim va paridhir iva cabhati satatam
kadacid ity asphurjad-ratha-carana ittham dhvani-dharah
yatha nyastam cakram sata-kirana-yuktam tu harina
sphurac-chri-manjiram hari-carana-padme tv adhigatam
Is this a circle of light around a great lotus flower, a great rumbling chariot wheel, the Sudarsana-cakra, the sun with its hundred points of light, or the graceful anklets on Lord Hari's lotus feet?
Text 24
katyam pitambaram divyam
kshudra-ghantikayanvitam
bhajamy aham citta-haram
krishnasyaklishta-karmanah
I worship the splendid, charming, decorated with small bells yellow garment on the hips of Lord Krishna, whose every act is full of bliss.
Text 25
bhaje krishna-krode bhrigu-muni-padam sri-griham alam
tatha srivatsankam nikasa-ruci-yuktam dyuti-param
gale hiraharan kanaka-mani-muktavali-dharan
sphurat-tarakaran bhramara-vali-bharan dhvani-karan
On Lord Krishna's chest I worship Bhrigu Muni's footprint, Lakshmi-devi's home, the mark of Srivatsa, the splendid golden nikasha line, and, suspended from His neck, the many necklaces of diamonds, gold, jewels, and pearls splendid as glistening stars, and the many flower garlands filled with buzzing bees.
Text 26
vamsi-vibhushitam alam dvija-dana-silam
sindura-varnam ati-kicakarava-lilam
hemanguliya-nikaram nakha-candra-yuktam
hasta-dvayam smara kadamba-sugandha-priktam
Remember Krishna's hands, decorated with a flute, expert at giving charity to the brahmanas, the color of sindura, expert at playing the bamboo flute, with gold rings and moonlike fingernails, and fragrant with a kadamba flower.
Text 27
sanais calan manasa-raja-hamsa-
grivakritau kandhara ucca-dese
kadambini-mana-harau karau ca
bhajami nityam hari-kaka-pakshau
On the slowly-moving swan of Lord Hari's neck again and again I worship two black crow-feathers, which remove the pride of the black monsoon clouds.
Text 28
kala-darpana-vad visadam sukha-dam
nava-yauvana-rupa-dharam nripatim
mani-kundala-kuntala-sali-ratim
bhaja ganda-yugam ravi-candra-rucim
Please worship the delightful young prince splendid as a glistening mirror, handsome with jewel earrings and curly locks of hair, and glorious as the sun and moon, that is Lord Hari's cheeks.
Text 29
khacita-kanaka-mukta-rakta-vaidurya-vasam
madana-vadana-lila-sarva-saundarya-rasam
aruna-vidhu-sakasam koti-surya-prakasam
ghatita-sikhi-su-vitam naumi vishnoh kiritam
I praise Lord Vishnu's crown, deocrated with a peacock feather, glorious as a red moon, splendid as millions of suns, the home of gold, pearls, and vaidurya jewels, and the rasa circle of all of Kamadeva's playful handsomeness.
Text 30
yad-dvari dese na gatir guhendra-
ganesa-taresa-divakaranam
ajnam vina yanti na kunja-mandalam
tam krishnacandram jagad-isvaram bhaje
I worship Krishnacandra, the master of the universes. Karttikeya, Indra, Ganesa, Candra, and Surya cannot enter the door to His realm. Without His permission no one can enter the circle of His forest.
Text 31
iti kritva stutim brahma
sri-krishnasya mahatmanah
punah kritanjalir bhutva
sva-vijnaptim cakara ha
After speaking these prayers, Brahma folded his hands and begged the Supreme Personality of Godhead:
Text 32
aparadham tu putrasya
matrivat tvam kshamasva ca
aham tvan-nabhi-kamalat
sambhavo 'ham jagat-pate
O Lord of the universe, I was born from the lotus of Your navel. As a mother forgives her son's offense, please forgive me.
Text 33
kvaham loka-patih kva tvam
koti-brahmanda-nayakah
tasmad vraja-pate deva
raksha mam madhusudana
What am I, the king of one planet, in comparison to You, the ruler of many millions of universes? O master of Vraja, O Lord, O Krishna, please save me!
Text 34
mayaya yasya muhyanti
deva-daitya-naradayah
sva-mayaya tan-mohaya
murkho 'ham hy udyato 'bhavam
By Your illusory potency the demigods, demons, humans, and other living entities are bewildered. Bewildered by Your illusory potency, I diligently perform my duties.
Text 35
narayanas tvam govinda
naham narayano hare
brahmandam tvam vinirmaya
seshe narayanah pura
O Govinda, O Hari, You are Narayana. I am not Narayana. You are the same Narayana that in ancient times created the universe and then rested on Ananta Sesha.
Text 36
yasya sri-brahmani dhamni
pranam tyaktva tu yoginah
yatra yasyanti tasmims tu
sa-kula putana gata
Pui_tana and her family entered the same Brahman effulgence the yogis attain when they leave this life.
Text 37
vatsanam vatsapanam ca
kritva rupani madhava
vicacara vane tvam tu
hy aparadhan mama prabho
O Madhava, after creating the forms of the calves and gopas, You wandered in the forest. O Lord, please forgive my offenses.
Text 38
tasmat kshamasva govinda
prasida tvam mamopari
aganayyaparadham me
sutopari pita yatha
O Govinda, please forgive me. Please be merciful to me. As a father does not consider his son's actions an offense, please do not take offense with me.
Text 39
tvad-abhakta rata jnane
tesham kleso visishyate
parisramat karshakanam
yatha kshetre tusharthinam
They who are not devoted to You but instead are earnestly engaged in impersonal speculation gain only trouble for all their efforts. They are like a farmers that thresh empty husks.
Text 40
tvad-bhakti-bhave nirata
bahavas tvad-gatim gatah
yogino munayas caiva
tatha ye vraja-vasinah
As many yogis and sages became devoted to You and attained You, so the residents of Vraja also became devoted to You and attained You.
Text 41
dvidha ratir bhaved vara
srutac ca darsanac ca va
aho hare tu mayaya
babhuva naiva me ratih
Love is created in two ways: by hearing and by seeing. O Lord Hari, bewildered by Your illusory potency, I have not attained love for You.
Text 42
ity uktvasru-mukho bhutva
natva tat-pada-pankajau
punar aha vidhih krishnam
bhaktya sarvam kshamapayan
Speaking these words, bowing before Krishna's lotus feet, and tears gliding down his face, Brahma earnestly begged for forgiveness.
Text 43
ghosheshu vasinam esham
bhutvaham tvat-padambujam
yada bhajeyam su-gatis
tada bhuyan na canyatha
When I take birth among the residents of these cowherd villages, and when I worship Your lotus feet, then I will attain auspiciousness. Nothing else will be auspicious for me.
Text 44
vayam tu gopa-deseshu
samsthitas ca sivadayah
sakrit krishnam tu pasyantas
tasmad dhanyas ca bharate
When we demigods, who have Siva as our leader, enter the lands of the gopas and once gaze on Lord Krishna, then we will be fortunate.
Text 45
aho bhagyam tu sri-krishna
mata-pitros tava prabho
tatha ca gopa-gopinam
purnas tvam drisyate vraje
O Lord, how fortunate are Your parents, the gopas, and the gopis, who see You in Your original form in Vraja!
Text 46
mukta-harah sarva-visvopakarah
sarvadharah patu mam visva-karah
lilagarah suri-kanya-viharah
kridaparah krishnacandravatarah
May Lord Krishna, who wears a pearl necklace, in whom everything rests, who creates and maintains all the universes, and who, enjoying by the Yamuna, is the playful abode of transcendental pastimes, protect me.
Text 47
sri-krishna vrishni-kula-pushkara nanda-putra
radha-pate madana-mohana deva-deva
sammohitam vraja-pate bhuvi te 'jaya mam
govinda gokula-pate paripahi pahi
O Sri Krishna, O lotus growing in King Vrishni's family, O son of Nanda, O Lord of Radha, O enchanter of Kamadeva, O master of the demigods, O king of Vraja, O king of Gokula, O Govinda, please protect, please protect me, who am now bewildered by Your illusory potency!
Text 48
karoti yah krishna-hareh pradakshinam
bhavej jagat-tirtha-phalam ca tasya tu
te krishnalokam sukhadam parat param
goloka-lokam pravaram gamishyati
A person who circumambulates Lord Krishna attains the result of visiting all the holy places in the universe. He will go to Your Krishnaloka, the best of spiritual realms.
Note ;I was thinking about this in terms of circumnutating the temple that is recommended by Srila Rupa Goswami in Bhaktirasamrita Sindhu
Text 49
sri-narada uvaca
ity abhishtuya govindam
srimad-vrindavanesvaram
natva tri-varam lokesas
cakara tu pradakshinam
Sri Narada said: After offering these prayers and bowing down, three times Brahma circumambulated Lord Govinda, the glorious master of Vrindavana.
Text 50
tatra calakshito bhutva
vatsan balan pitamahah
varam dattva prayanartham
yacanam sa cakara ha
First becoming invisible, and then offerings blessing to the calves and boys, grandfather Brahma asked permission to leave.
Text 51
tatas ca brahmane tasmai
netrenajnam dadau harih
punah pranamya svam lokam
atma-bhuh pratyapadyata
With a glance Krishna gave His permission. Then Brahma bowed again and returned to his own world.
Text 52
atha krishno vanac chighram
anayam asa vatsakan
yatrapi puline rajan
gopanam raja-mandali
O king, then Krishna quickly led the calves from the forest to the Yamuna's shore, where Krishna was in the midst of a glorious circle of gopas.
Text 53
goparbhakas ca sri-krishnam
vatsaih sardham samagatam
kshanardham menire vikshya
krishna-maya-vimohitah
Bewildered by Krishna's yogamaya potency, when they saw Krishna with the calves, the gopa boys thought He had been gone for only half a moment.
Text 54
ta ucur vatsakaih krishna
tvaram tvam tu samagatah
kurushva bhojanam catra
kenapi na kritam prabho
They said: O Krishna, You have come so quickly with the calves! O Lord, come and take lunch. Somehow we have not finished our lunch.
Text 55
tatas ca vihasan krishno
'bhyavahrityarbhakaih saha
darsayam asa sarvebhyas
carmajagaram eva ca
Laughing, Krishna took lunch with the boys. Then He showed them the skin of the dead snake Aghasura.
Text 56
sayam-kale sa-ramas tu
krishno gopaih paravritah
agre kritva vatsa-vrindam
hy ajagama sanair vrajam
Then Krishna, placing the calves in front and accompanied by Balarama and the gopas, slowly returned to the village of Vraja in the evening.
Text 57
go-vatsakaih sita-sitasita-pita-varnai
raktadi-dhumra-haritair bahu-sila-rupaih
gopala-mandala-gatam vraja-pala-putram
vande vanat sukhada-goshthakam avrajantam
As, encircled by gopas and by calves of many different forms and natures and of many colors beginning with white, black, yellow, red, green, and smokey, He returns from the forest to the blissful village of gopas, I bow down before Lord Krishna, the prince of Vraja.
Text 58
anando gopikanam tu
hy asit krishnasya darsane
yasam yena vina rajan
kshano yuga-samo 'bhavat
When they saw Krishna, the gopis became filled with bliss. O king, for them a moment's separation from Him seemed like a yuga.
Text 59
kritva goshthe prithag vatsan
balah svam svam grihan gatah
jagus caghasura-vadham
atmano rakshanam hareh
After placing the calves in their barns, the boys went to their own homes. There they told how Krishna killed Aghasura and saved them.
these are the prayers without sanskrit from SB 10 canto chapter 14
Text 1: Lord Brahmā said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your guñjā earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.
Text 2: My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself?
Text 3: Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.
Text 4: My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.
Text 5: O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode.
Text 6: Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it may be possible for them to realize Your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will Your impersonal feature manifest itself to them.
Text 7: In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities?
Text 8: My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.
Text 9: My Lord, just see my uncivilized impudence! To test Your power I tried to extend my illusory potency to cover You, the unlimited and primeval Supersoul, who bewilder even the masters of illusion. What am I compared to You? I am just like a small spark in the presence of a great fire.
Text 10: Therefore, O infallible Lord, kindly excuse my offenses. I have taken birth in the mode of passion and am therefore simply foolish, presuming myself a controller independent of Your Lordship. My eyes are blinded by the darkness of ignorance, which causes me to think of myself as the unborn creator of the universe. But please consider that I am Your servant and therefore worthy of Your compassion.
Text 11: What am I, a small creature measuring seven spans of my own hand? I am enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window.
Purport
In the Caitanya-caritāmṛta, Ādi-līlā, Chapter Five, text 72, Śrīla Prabhupāda gives the following purport for this verse: “Then Lord Brahmā, after having stolen all Kṛṣṇa’s calves and cowherd boys, returned and saw that the calves and boys were still roaming with Kṛṣṇa, he offered this prayer in his defeat. A conditioned soul, even one so great as Brahmā, who manages the affairs of the entire universe, cannot compare to the Personality of Godhead, for He can produce numberless universes simply by the spiritual rays emanating from the pores of His body. Material scientists should take lessons from the utterances of Śrī Brahmā regarding our insignificance in comparison with God. In these prayers of Brahmā there is much to learn for those who are falsely puffed up by the accumulation of power.”
In Kṛṣṇa, the Supreme Personality of Godhead, Chapter Fourteen, Śrīla Prabhupāda further comments on this verse: “Lord Brahmā realized his actual position. He is certainly the supreme teacher of this universe, in charge of the production of material nature, consisting of the complete material energy, false ego, sky, air, fire, water and earth. Such a universe may be gigantic, but it can be measured, just as we measure our body as seven spans. Generally, everyone’s personal bodily measurement is calculated to be seven spans of his hand. This particular universe may appear to be a very gigantic body, but it is nothing but the measurement of seven spans for Lord Brahmā.
“Aside from this universe, there are unlimited other universes outside the jurisdiction of this particular Lord Brahmā. Just as innumerable atomic infinitesimal fragments pass through the holes of a screened window, so millions and trillions of universes in their seedling form are coming out from the bodily pores of Mahā-Viṣṇu, and that Mahā-Viṣṇu is but a part of the plenary expansion of Kṛṣṇa. Under these circumstances, although Lord Brahmā is the supreme creature within this universe, what is his importance in the presence of Lord Kṛṣṇa?”
Text 12: O Lord Adhokṣaja, does a mother take offense when the child within her womb kicks with his legs? And is there anything in existence — whether designated by various philosophers as real or as unreal — that is actually outside Your abdomen?
Text 13: My dear Lord, it is said that when the three planetary systems are merged into the water at the time of dissolution, Your plenary portion, Nārāyaṇa, lies down on the water, gradually a lotus flower grows from His navel, and Brahmā takes birth upon that lotus flower. Certainly, these words are not false. Thus am I not born from You?
Text 14: Are You not the original Nārāyaṇa, O supreme controller, since You are the Soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Nārāyaṇa is Your expansion, and He is called Nārāyaṇa because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Māyā.
Text 15: My dear Lord, if Your transcendental body, which shelters the entire universe, is actually lying upon the water, then why were You not seen by me when I searched for You? And why, though I could not envision You properly within my heart, did You then suddenly reveal Yourself?
Text 16: My dear Lord, in this incarnation You have proved that You are the supreme controller of Māyā. Although You are now within this universe, the whole universal creation is within Your transcendental body — a fact You demonstrated by exhibiting the universe within Your abdomen before Your mother, Yaśodā.
Text 17: Just as this entire universe, including You, was exhibited within Your abdomen, so it is now manifested here externally in the same exact form. How could such things happen unless arranged by Your inconceivable energy?
Text 18: Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vṛndāvana’s calves and cowherd boys, Your friends. Next You appeared as an equal number of four-handed Viṣṇu forms, who were worshiped by all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one without a second.
Text 19: To persons ignorant of Your actual transcendental position, You appear as part of the material world, manifesting Yourself by the expansion of Your inconceivable energy. Thus for the creation of the universe You appear as me [Brahmā], for its maintenance You appear as Yourself [Viṣṇu], and for its annihilation You appear as Lord Trinetra [Śiva].
Text 20: O Lord, O supreme creator and master, You have no material birth, yet to defeat the false pride of the faithless demons and show mercy to Your saintly devotees, You take birth among the demigods, sages, human beings, animals and even the aquatics.
Text 21: O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts.
Text 22: Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real, and thus it covers one’s consciousness and assails one with repeated miseries. This universe appears real because it is manifested by the potency of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge.
Text 23: You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth — self-manifested, endless and beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed, You are the indestructible nectar of immortality.
Text 24: Those who have received the clear vision of knowledge from the sunlike spiritual master can see You in this way, as the very Soul of all souls, the Supersoul of everyone’s own self. Thus understanding Your original personality, they are able to cross over the ocean of illusory material existence.
Text 25: A person who mistakes a rope for a snake becomes fearful, but he then gives up his fear upon realizing that the so-called snake does not exist. Similarly, for those who fail to recognize You as the Supreme Soul of all souls, the expansive illusory material existence arises, but knowledge of You at once causes it to subside.
Text 26: The conception of material bondage and the conception of liberation are both manifestations of ignorance. Being outside the scope of true knowledge, they cease to exist when one correctly understands that the pure spirit soul is distinct from matter and always fully conscious. At that time bondage and liberation no longer have any significance, just as day and night have no significance from the perspective of the sun.
Text 27: Just see the foolishness of those ignorant persons who consider You to be some separated manifestation of illusion and who consider the self, which is actually You, to be something else, the material body. Such fools conclude that the supreme soul is to be searched for somewhere outside Your supreme personality.
Text 28: O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake?
Text 29: My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.
Text 30: My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahmā or in another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can engage in devotional service to Your lotus feet.
Text 31: O almighty Lord, how greatly fortunate are the cows and ladies of Vṛndāvana, the nectar of whose breast milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.
Text 32: How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.
Text 33: Yet even though the extent of the good fortune of these residents of Vṛndāvana is inconceivable, we eleven presiding deities of the various senses, headed by Lord Śiva, are also most fortunate, because the senses of these devotees of Vṛndāvana are the cups through which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your lotus feet.
Text 34: My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras.
Text 35: My mind becomes bewildered just trying to think of what reward other than You could be found anywhere. You are the embodiment of all benedictions, which You bestow upon these residents of the cowherd community of Vṛndāvana. You have already arranged to give Yourself to Pūtanā and her family members in exchange for her disguising herself as a devotee. So what is left for You to give these devotees of Vṛndāvana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to You?
Text 36: My dear Lord Kṛṣṇa, until people become Your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles.
Text 37: My dear master, although You have nothing to do with material existence, You come to this earth and imitate material life just to expand the varieties of ecstatic enjoyment for Your surrendered devotees.
Text 38: There are people who say, “I know everything about Kṛṣṇa.” Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.
Text 39: My dear Kṛṣṇa, I now humbly request permission to leave. Actually, You are the knower and seer of all things. Indeed, You are the Lord of all the universes, and yet I offer this one universe unto You.
Text 40: My dear Śrī Kṛṣṇa, You bestow happiness upon the lotuslike Vṛṣṇi dynasty and expand the great oceans consisting of the earth, the demigods, the brāhmaṇas and the cows. You dispel the dense darkness of irreligion and oppose the demons who have appeared on this earth. O Supreme Personality of Godhead, as long as this universe exists and as long as the sun shines, I will offer my obeisances unto You.
Text 41: Śukadeva Gosvāmī said: Having thus offered his prayers, Brahmā circumambulated his worshipable Lord, the unlimited Personality of Godhead, three times and then bowed down at His lotus feet. The appointed creator of the universe then returned to his own residence.
Text 42: After granting His son Brahmā permission to leave, the Supreme Personality of Godhead took the calves, who were still where they had been a year earlier, and brought them to the riverbank, where He had been taking His meal and where His cowherd boyfriends remained just as before.
Text 43: O King, although the boys had passed an entire year apart from the Lord of their very lives, they had been covered by Lord Kṛṣṇa’s illusory potency and thus considered that year merely half a moment.
Text 44: What indeed is not forgotten by those whose minds are bewildered by the Lord’s illusory potency? By that power of Māyā, this entire universe remains in perpetual bewilderment, and in this atmosphere of forgetfulness no one can understand his own identity.
Text 45: The cowherd boyfriends said to Lord Kṛṣṇa: You have returned so quickly! We have not eaten even one morsel in Your absence. Please come here and take Your meal without distraction.
Text 46: Then Lord Hṛṣīkeśa, smiling, finished His lunch in the company of His cowherd friends. While they were returning from the forest to their homes in Vraja, Lord Kṛṣṇa showed the cowherd boys the skin of the dead serpent Aghāsura.
Text 47: Lord Kṛṣṇa’s transcendental body was decorated with peacock feathers and flowers and painted with forest minerals, and His bamboo flute loudly and festively resounded. As He called out to His calves by name, His cowherd boyfriends purified the whole world by chanting His glories. Thus Lord Kṛṣṇa entered the cow pasture of His father, Nanda Mahārāja, and the sight of His beauty at once produced a great festival for the eyes of all the cowherd women.
Text 48: As the cowherd boys reached the village of Vraja, they sang, “Today Kṛṣṇa saved us by killing a great serpent!” Some of the boys described Kṛṣṇa as the son of Yaśodā, and others as the son of Nanda Mahārāja.
Text 49: King Parīkṣit said: O brāhmaṇa, how could the cowherd women have developed for Kṛṣṇa, someone else’s son, such unprecedented pure love — love they never felt even for their own children? Please explain this.
Text 50: Śrī Śukadeva Gosvāmī said: O King, for every created being the dearmost thing is certainly his own self. The dearness of everything else — children, wealth and so on — is due only to the dearness of the self.
Text 51: For this reason, O best of kings, the embodied soul is self-centered: he is more attached to his own body and self than to his so-called possessions like children, wealth and home.
Text 52: Indeed, for persons who think the body is the self, O best of kings, those things whose importance lies only in their relationship to the body are never as dear as the body itself.
Text 53: If a person comes to the stage of considering the body “mine” instead of “me,” he will certainly not consider the body as dear as his own self. After all, even as the body is growing old and useless, one’s desire to continue living remains strong.
Text 54: Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists.
Text 55: You should know Kṛṣṇa to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency.
Text 56: Those in this world who understand Lord Kṛṣṇa as He is see all things, whether stationary or moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons recognize no reality apart from the Supreme Lord Kṛṣṇa.
Text 57: The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Kṛṣṇa. What, then, could one ascertain to be separate from Him?
Text 58: For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraṁ padam, Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step.
Text 59: Since you inquired from me, I have fully described to you those activities of Lord Hari that were performed in His fifth year but not celebrated until His sixth.
Text 60: Any person who hears or chants these pastimes Lord Murāri performed with His cowherd friends — the killing of Aghāsura, the taking of lunch on the forest grass, the Lord’s manifestation of transcendental forms, and the wonderful prayers offered by Lord Brahmā — is sure to achieve all his spiritual desires.
Text 61: In this way the boys spent their childhood in the land of Vṛndāvana playing hide-and-go-seek, building play bridges, jumping about like monkeys and engaging in many other such games.
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If any rare devotee read this carefully to the end trying to understand Lord Brahmas prayers to Lord Krsna such a person is surely blessed ,I have not included the purports from the 14 th chapter of 10 Canto for obvious reasons..the question I have is : Does Lord Brahma become bewildered in every day of Lord Brahma ?Brahma Vimohana Lila ?It appears so the pastimes in Srimad Bhagavatam are called Naimitika Lilas according to Srila Bhaktivinoda Thakura in his Caitanya Siksamrta and then there is Krsnas Nitya Lilas that is His Asta Kaliya Lilas
In the Garga Samhita we find the prayers of Lord Brahma spoken in Varaha Kalpa this Kalpa is also known as Shweta Varaha Kalpa named of Lord Krsnas form of a white boar
this is the Kalpa we are in
Chapter 8: Attaining the Supreme
TEXT 17
sahasra-yuga-paryantam
ahar yad brahmano viduh
ratrim yuga-sahasrantam
te 'ho-ratra-vido janah
SYNONYMS
sahasra—thousand; yuga—millenniums; prayantam—including; ahah—day; yat—that; brahmanah—of Brahma; viduh—know it; ratrim—night; yuga—millenniums; sahasra-antam—similarly, at the end of one thousand; te—that; ahah-ratra—day and night; vidah—understand; janah—people.
TRANSLATION
By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night.
PURPORT
The duration of the material universe is limited. It is manifested in cycles of kalpas. A kalpa is a day of Brahma, and one day of Brahma consists of a thousand cycles of four yugas or ages: Satya, Treta, Dvapara, and Kali. The cycle of Satya is characterized by virtue, wisdom and religion, there being practically no ignorance and vice, and the yuga lasts 1,728,000 years. In the Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the Dvapara-yuga there is an even greater decline in virtue and religion, vice increasing, and this yuga lasts 864,000 years. And finally in Kali-yuga (the yuga we have now been experiencing over the past 5,000 years) there is an abundance of strife, ignorance, irreligion and vice, true virtue being practically nonexistent, and this yuga lasts 432,000 years. In Kali-yuga vice increases to such a point that at the termination of the yuga the Supreme Lord Himself appears as the Kalki avatara, vanquishes the demons, saves His devotees, and commences another Satya-yuga. Then the process is set rolling again. These four yugas, rotating a thousand times, comprise one day of Brahma, the creator god, and the same number comprise one night. Brahma lives one hundred of such "years" and then dies. These "hundred years" by earth calculations total to 311 trillion and 40 million earth years. By these calculations the life of Brahma seems fantastic and interminable, but from the viewpoint of eternity it is as brief as a lightning flash. In the causal ocean there are innumerable Brahmas rising and disappearing like bubbles in the Atlantic. Brahma and his creation are all part of the material universe, and therefore they are in constant flux.
In the material universe not even Brahma is free from the process of birth, old age, disease and death. Brahma, however, is directly engaged in the service of the Supreme Lord in the management of this universe-therefore he at once attains liberation. Elevated sannyasis are promoted to Brahma's particular planet, Brahmaloka, which is the highest planet in the material universe and which survives all the heavenly planets in the upper strata of the planetary system, but in due course Brahma and all inhabitants of Brahmaloka are subject to death, according to the law of material nature.
1
a day of Brahma constitutes 1 Kalpas day and night of Lord Brahma
13
There are thirty Kalpa are described by Lord Matsya in Matsya Purana, Chapter 290. Their name are as follows:
मत्स्य उवाच
कल्पानां कीर्तनं वक्ष्ये महापातकनाशनम्।
यस्यानुकीर्तनादेव वेदपुण्येन युज्यते॥२॥
प्रथमंश्वेतकल्पस्तु द्वितीयो नीललोहितः।
त्वामदेवास्तृतीयस्तु ततो राथन्तरोऽपरः॥ ३॥
रौरवः पञ्चमः प्रोक्तः षष्ठो इति स्मृतः।
ससेमार्थं बृहत्कल्पः कन्दर्पोऽष्टम उच्यते॥४॥
सद्योऽथ नवमः प्रोक्त ईशानो दशमः स्मृतः॥
तम एकादशः प्रोक्तस्तथा सारस्वतः परः॥५॥
त्रयोदश उदानस्तु गारुडोऽथ चतुर्दशः।
कौर्मः पञ्चदशः प्रोक्तः पौर्णमास्यामजायत॥६॥
षोडशो नारसिंहस्तु समानस्तु ततोऽपरः।
अाग्नेयोऽष्टादशः प्रोक्तः सोमकल्पस्तथापरः॥७॥
मानवो विंशतिः प्रोक्तस्तत्पुमानिति चापरः।
वैकुण्ठश्वापरस्तद्वल्लक्ष्मीकिलप्लस्तथापर:॥८॥
चतुर्विशतिमः प्रोक्तः सावित्रीकल्पसंज्ञकः।
पञ्चर्विशस्ततो घोरो वाराहस्तु ततोऽपरः॥९॥
सतविंशोऽथ वैराजो गौरीकल्पस्तथा।पर:।
माहेश्वरस्तु स प्रोक्तस्त्रिपुरं यत्र घातितम्॥ १०॥
पितृकल्पस्तशास्ले तु या कुहू ब्रह्मणः पुरा।
इत्येवं ब्रह्मणो मासः सर्वपातकनाशनः॥ ११॥
Lord Matsya said- "I shall narrate the description of the Kalpas, the dispeller of all sins. Even by reciting the names of Kalpas, one gets the merit of the study of Vedas. They are
(1) Šveta,
(2) Nīlalohita,
(3) Vāmadeva,
(4) Rāthantrara,
(5) Raurava,
(6) Deva,
(7) Brhat,
(😎 Kandarpa,
(9) Sadya,
(10) Iśāna,
(11) Tama,
(12) Sārasvata,
(13) Udāna,
(14) Gāruda,
(15) Kaurma,
(16) Nārasirinha,
(17) Samāna,
(18) Ägneya,
(19) Soma,
(20) Mānava,
(21) Tatpumān,
(22) Vaikuņtha,
(23) Laksmī,
(24) Sāvitrī,
(25) Ghora,
(26) Vārāha,
(27) Vairāja,
(28) Gauri,
(29) Mahesvara, in course of which Tripura was killed,
(30) Pitty, at the end of which occurs Lord Brahma's Kuhl.
These Kalpas form one month of 30 days of Brahma, each Kalpa forming a day; and one who hears them is freed from all sins.'
We are in the 51 year of Lord Brahma in one of his months
We are currently living in the Shveta-Varaha Kalpa, which marks the first day of Brahma’s 51st year. At the conclusion of each kalpa, it is believed that the world is destroyed by fire, only to be recreated again when the next day of Brahma begins.
TEXT 33
evaṁ-vidhair aho-rātraiḥ
kāla-gatyopalakṣitaiḥ
apakṣitam ivāsyāpi
paramāyur vayaḥ-śatam
SYNONYMS
evam—thus; vidhaiḥ—by the process of; ahaḥ—days; rātraiḥ—by nights; kāla-gatyā—advancement of time; upalakṣitaiḥ—by such symptoms; apakṣitam—declined; iva—just like; asya—his; api—although; parama-āyuḥ—duration of life; vayaḥ—years; śatam—one hundred.
TRANSLATION
Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One’s life endures for only one hundred years, in terms of the times in the different planets.
PURPORT
Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.
Link to this page: https://prabhupadabooks.com/sb/3/11/33
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I was under the impression Garga Samhita was spoken in another day of Brahma but that is not so because Varaha Kalpa is also another name of Sveta Varaha Kalpa so these pastimes in Garga Samhita are from 5000 years ago but how come the prayers of Lord Brahma given in 14th chapter of Srimad Bhagavatam 10 canto is different from these prayers ? I have no idea do you ?
Canto One, Volume Four
Chapter Nine
Brahma-stuti
Brahma's Prayers
Text 1
sri-brahmovaca
krishnaya megha-vapushe capalambaraya
piyusha-mishta-vacanaya parat paraya
vamsi-dharaya sikhi-candrikayanvitaya
devaya bhratri-sahitaya namo 'stu tasmai
Sri Brahma said: Obeisances to Krishna, the Supreme Personality of Godhead, greater than the greatest, holding a flute, wearing a peacock feather, staying in His brother's company, His form a monsoon cloud, His garments lightning, and His words sweet as nectar.
Text 2
krishnas tu sakshat purushottamah svayam
purnah paresah prakriteh paro harih
yasyavataramsa-kala vayam surah
srijama visvam kramato 'sya saktibhih
Krishna is the original Supreme Personality of Godhead, the perfect and complete supreme master, who stays above the material energy. We demigods, who are the parts of the parts of His incarnations, create this world with the aid of His potencies.
Text 3
sa tvam sakshat krishnacandravataro
nandasyapi putratam agatah kau
vrindaranye gopa-vesena vatsan
gopair mukhyais carayan bhrajase vai
You are the same Lord Krishnacandra. You have come to the earth and become the son of Maharaja Nanda. Appearing like an ordinary cowherd boy, and herding the calves in the company of many gopas, You are splendidly manifest.
Text 4
harim koti-kandarpa-lilabhiramam
sphurat-kaustubham syamalam pita-vastram
vrajesam tu vamsi-dharam radhikesam
param sundaram tam nikunje namami
In this forest grove I offer my respectful obeisances to handsome and dark Lord Hari, more playful and charming than millions of Kamadevas, decorated with yellow garments and glistening Kaustubha gem, clutching a flute, the king of Vraja and the Lord of Sri Radha.
Text 5
tam krishnam bhaja harim adi-devam asmin
kshetra-jnam kham iva vilipta-megham eva
svacchangam param adhi-yajna-caitya-rupam
bhakty-adyair visada-viraga-bhava-sanghaih
With devotion, purity, and renunciation, worship Krishna, the original Supreme Personality of Godhead, pure as a cloudless sky, His limbs splendid, the master of sacrifices, the master of consciousness, the all-knowing Supersoul.
Text 6
yavan manas ca rajasa prabalena vidvan
sankalpa eva tu vikalpaka eva tavat
tabhyam bhaven manasijas tv abhimana-yogas
tenapi buddhi-vikritim kramatah prayanti
O wise one, when the mind is influenced by passion it accepts the materially pleasant and rejects the materially unpleasant. By these two actions material desires and arrogant pride breed in the heart. In this way the intelligence is gradually disfigured.
Text 7
vidyud-dyutis tv ritu-guno jala-madhya-rekha
bhutolmukah kapata-pantha-ratir yatha ca
ittham tathasya jagatas tu mukham mrisheti
duhkhavritam vishaya-ghurnam alata-cakram
Like a fleeting lightning flash, a ripple on the water, the passing seasons, and the false, blurred line of a moving spark, the face, filled with sufferings, of the material world is temporary and untrue. The whirl of sense happiness is the seeming-stationary circle of a quickly-moving spark.
Text 8
vriksha jalena calatapi cala ivatra
netrena bhuri-calitena caleva bhus ca
evam gunaih prakriti-jair bhramato jana-stham
satyam vaded guna-sukhad idam eva krishna
When water moves, the trees reflected on it seem to move also. When the eyes are tossed to and fro, the earth seems to move. O Krishna, bewildered by the modes of material nature, the people say material sense pleasures are real.
Text 9
duhkham sukham ca manasa prabhavam ca supte
mithya bhavet punar aho bhuvi jagare 'sya
ittham viveka-ghatitasya janasya sarvam
svapna-bhramadrita-jagat satatam bhaved dhi
Pains and pleasures are created by the mind. A person awake knows what he saw in a dream is false. A wise man knows the entire material world is a dream.
Text 10
jnani visrijya mamatam abhimana-yogam
vairagya-bhava-rasikah satatam nirihah
dipena dipa-kasatam ca yatha prajatam
pasyet tathatma-vibhavam bhuvi caika-tattvam
A wise man who stays aloof from material deeds, renounces the world, and tastes the nectar of spiritual love, can see, as one sees with the light of a lamp, the spiritual glory of the Supreme Lord, who stays as the Supersoul in this world.
Text 11
bhakto bhajed aja-patim hridi vasudevam
nirdhuma-vahnir iva mukta-guna-sva-bhavah
pasyan ghateshu sa-jaleshu yathendum ekam
etadrisah paramahamsa-varah kritarthah
A devotee like a smokeless flame free from the touch of the material modes, who worships Lord Vasudeva in his heart and sees the one Lord Vasudeva present in everyone's heart as one moon is reflected in many pots of water, is perfect, the best of swanlike saints.
Text 12
stuvanti vedah satatam ca yam sada
harer mahimnah kila shodasim kalam
kadapi jananti na te tri-loke
vaktum gunams tasya jano 'sti kah parah
Athough they always praise Him, the Vedas do not understand even one sixteenth of Lord Hari's glories. Who in the three worlds has the power to describe His qualities?
Text 13
vaktais caturbhis tv aham eva devah
sri-pancavaktrah kila panca-vaktraih
sahasrasirshas tu sahasra-vaktrair
yam stauti sevam kurute ca tasya
Ananta praises Him with a thousand mouths, Siva with five mouths and I with four mouths. We serve Lord Hari.
Text 14
vishnus ca vaikuntha-nivasa-kric ca
kshiroda-vasi harir eva sakshat
narayano dharma-sutas tathapi
goloka-natham bhajate bhavantam
Lord Vishnu who stays in Vaikuntha, Lord Hari who stays on the milk-ocean, and Narayana Rishi, the son of Dharma, all worship You, the master of Goloka.
Text 15
aho 'ti-dhanyo mahima murarer
jananti bhumau munayo na manavah
surasura va manavo budhah punah
svapne 'pi pasyanti na tat-pada-dvayam
Lord Krishna's glories are very great. Even in their dreams the sages, humans, demigods, demons, manus, and philosophers do not see His feet.
Text 16
varam harim gunakaram
su-mukti-dam parat param
ramesvaram gunesvaram
vrajesvaram namamy aham
I offer my respectful obeisances to Lord Hari, greater than the greatest, a jewel mine of transcendental virtues, the giver of liberation, the master of the goddess of fortune, the master of transcendental virtues, and the master of Vraja.
Text 17
tambula-sundara-mukham madhuram bruvantam
bimbadharam smita-yutam sita-kunda-dantam
nilalakavrita-kapola-manoharabham
vande calat-kanaka-kundala-mandanarham
I offer my respectful obeisances to smiling, sweetly speaking Lord Hari, His mouth handsome with betelnuts, His lips bimba fruits, His teeth white jasmine flowers, and His handsome cheeks covered by curly black locks and decorated with swinging gold earrings.
Text 18
sundaram tu tava rupam eva hi
manmathasya manaso haram param
avirastu mama netrayoh sada
syamalam makara-kundalavritam
May Your dark handsome form, decorated with shark-shaped earrings and stealing Kamadeva's heart, appear before my eyes.
Text 19
vaikuntha-lila-pravaram manoharam
namas-kritam deva-ganaih param varam
gopala-lilabhiyutam bhajamy aham
goloka-natham sirasa namamy aham
I bow my head before Goloka's handsome king, who plays as a gopa, enjoys in Vaikuntha, and receives the demigods' obeisances.
Text 20
yuktam vasanta-kalakantha-vihangamais ca
saugandhikam tvarana-pallava-sakhi-sangam
vrindavanam sudhita-dhira-samira-lilam
gacchan harir jayati patu sadaiva bhaktan
Glory to Lord Hari, who walks in fragrant Vrindavana forest, which is filled with sweet-throated spring cuckoos, newly-budding trees, and gentle, playful, nectar breezes. May He always protect the devotees.
Text 21
harati kamala-manam lola-muktabhimanam
dharani-rasika-danam kamadevasya banam
sravana-vidita-yanam netra-yugma-prayanam
bhaja yad uta samaksham dana-daksham kataksham
Worship Krishna's sidelong glance, which eclipses the pride of the lotus and the moving string of pearls, which travels almost to His ears, which is Kamadeva's arrow, and which, laden with gifts for they who taste nectar in this world, is expert at giving charity.
Text 22
sarac-candrakaram nakha-mani-samuham sukha-karam
su-raktam hrit-purnam prakatita-tamah-khandana-karam
bhaje 'ham brahmande sakala-nara-papabhidalanam
harer vishnor devair divi bharata-khande stutam alam
I worship handsome Lord Vishnu's delightful reddish jewel nails, which fill the heart, break the darkness, crush the sins of everyone in the universe, and are praised on the earth and by the demigods in heaven.
Text 23
maha-padme kim va paridhir iva cabhati satatam
kadacid ity asphurjad-ratha-carana ittham dhvani-dharah
yatha nyastam cakram sata-kirana-yuktam tu harina
sphurac-chri-manjiram hari-carana-padme tv adhigatam
Is this a circle of light around a great lotus flower, a great rumbling chariot wheel, the Sudarsana-cakra, the sun with its hundred points of light, or the graceful anklets on Lord Hari's lotus feet?
Text 24
katyam pitambaram divyam
kshudra-ghantikayanvitam
bhajamy aham citta-haram
krishnasyaklishta-karmanah
I worship the splendid, charming, decorated with small bells yellow garment on the hips of Lord Krishna, whose every act is full of bliss.
Text 25
bhaje krishna-krode bhrigu-muni-padam sri-griham alam
tatha srivatsankam nikasa-ruci-yuktam dyuti-param
gale hiraharan kanaka-mani-muktavali-dharan
sphurat-tarakaran bhramara-vali-bharan dhvani-karan
On Lord Krishna's chest I worship Bhrigu Muni's footprint, Lakshmi-devi's home, the mark of Srivatsa, the splendid golden nikasha line, and, suspended from His neck, the many necklaces of diamonds, gold, jewels, and pearls splendid as glistening stars, and the many flower garlands filled with buzzing bees.
Text 26
vamsi-vibhushitam alam dvija-dana-silam
sindura-varnam ati-kicakarava-lilam
hemanguliya-nikaram nakha-candra-yuktam
hasta-dvayam smara kadamba-sugandha-priktam
Remember Krishna's hands, decorated with a flute, expert at giving charity to the brahmanas, the color of sindura, expert at playing the bamboo flute, with gold rings and moonlike fingernails, and fragrant with a kadamba flower.
Text 27
sanais calan manasa-raja-hamsa-
grivakritau kandhara ucca-dese
kadambini-mana-harau karau ca
bhajami nityam hari-kaka-pakshau
On the slowly-moving swan of Lord Hari's neck again and again I worship two black crow-feathers, which remove the pride of the black monsoon clouds.
Text 28
kala-darpana-vad visadam sukha-dam
nava-yauvana-rupa-dharam nripatim
mani-kundala-kuntala-sali-ratim
bhaja ganda-yugam ravi-candra-rucim
Please worship the delightful young prince splendid as a glistening mirror, handsome with jewel earrings and curly locks of hair, and glorious as the sun and moon, that is Lord Hari's cheeks.
Text 29
khacita-kanaka-mukta-rakta-vaidurya-vasam
madana-vadana-lila-sarva-saundarya-rasam
aruna-vidhu-sakasam koti-surya-prakasam
ghatita-sikhi-su-vitam naumi vishnoh kiritam
I praise Lord Vishnu's crown, deocrated with a peacock feather, glorious as a red moon, splendid as millions of suns, the home of gold, pearls, and vaidurya jewels, and the rasa circle of all of Kamadeva's playful handsomeness.
Text 30
yad-dvari dese na gatir guhendra-
ganesa-taresa-divakaranam
ajnam vina yanti na kunja-mandalam
tam krishnacandram jagad-isvaram bhaje
I worship Krishnacandra, the master of the universes. Karttikeya, Indra, Ganesa, Candra, and Surya cannot enter the door to His realm. Without His permission no one can enter the circle of His forest.
Text 31
iti kritva stutim brahma
sri-krishnasya mahatmanah
punah kritanjalir bhutva
sva-vijnaptim cakara ha
After speaking these prayers, Brahma folded his hands and begged the Supreme Personality of Godhead:
Text 32
aparadham tu putrasya
matrivat tvam kshamasva ca
aham tvan-nabhi-kamalat
sambhavo 'ham jagat-pate
O Lord of the universe, I was born from the lotus of Your navel. As a mother forgives her son's offense, please forgive me.
Text 33
kvaham loka-patih kva tvam
koti-brahmanda-nayakah
tasmad vraja-pate deva
raksha mam madhusudana
What am I, the king of one planet, in comparison to You, the ruler of many millions of universes? O master of Vraja, O Lord, O Krishna, please save me!
Text 34
mayaya yasya muhyanti
deva-daitya-naradayah
sva-mayaya tan-mohaya
murkho 'ham hy udyato 'bhavam
By Your illusory potency the demigods, demons, humans, and other living entities are bewildered. Bewildered by Your illusory potency, I diligently perform my duties.
Text 35
narayanas tvam govinda
naham narayano hare
brahmandam tvam vinirmaya
seshe narayanah pura
O Govinda, O Hari, You are Narayana. I am not Narayana. You are the same Narayana that in ancient times created the universe and then rested on Ananta Sesha.
Text 36
yasya sri-brahmani dhamni
pranam tyaktva tu yoginah
yatra yasyanti tasmims tu
sa-kula putana gata
Pui_tana and her family entered the same Brahman effulgence the yogis attain when they leave this life.
Text 37
vatsanam vatsapanam ca
kritva rupani madhava
vicacara vane tvam tu
hy aparadhan mama prabho
O Madhava, after creating the forms of the calves and gopas, You wandered in the forest. O Lord, please forgive my offenses.
Text 38
tasmat kshamasva govinda
prasida tvam mamopari
aganayyaparadham me
sutopari pita yatha
O Govinda, please forgive me. Please be merciful to me. As a father does not consider his son's actions an offense, please do not take offense with me.
Text 39
tvad-abhakta rata jnane
tesham kleso visishyate
parisramat karshakanam
yatha kshetre tusharthinam
They who are not devoted to You but instead are earnestly engaged in impersonal speculation gain only trouble for all their efforts. They are like a farmers that thresh empty husks.
Text 40
tvad-bhakti-bhave nirata
bahavas tvad-gatim gatah
yogino munayas caiva
tatha ye vraja-vasinah
As many yogis and sages became devoted to You and attained You, so the residents of Vraja also became devoted to You and attained You.
Text 41
dvidha ratir bhaved vara
srutac ca darsanac ca va
aho hare tu mayaya
babhuva naiva me ratih
Love is created in two ways: by hearing and by seeing. O Lord Hari, bewildered by Your illusory potency, I have not attained love for You.
Text 42
ity uktvasru-mukho bhutva
natva tat-pada-pankajau
punar aha vidhih krishnam
bhaktya sarvam kshamapayan
Speaking these words, bowing before Krishna's lotus feet, and tears gliding down his face, Brahma earnestly begged for forgiveness.
Text 43
ghosheshu vasinam esham
bhutvaham tvat-padambujam
yada bhajeyam su-gatis
tada bhuyan na canyatha
When I take birth among the residents of these cowherd villages, and when I worship Your lotus feet, then I will attain auspiciousness. Nothing else will be auspicious for me.
Text 44
vayam tu gopa-deseshu
samsthitas ca sivadayah
sakrit krishnam tu pasyantas
tasmad dhanyas ca bharate
When we demigods, who have Siva as our leader, enter the lands of the gopas and once gaze on Lord Krishna, then we will be fortunate.
Text 45
aho bhagyam tu sri-krishna
mata-pitros tava prabho
tatha ca gopa-gopinam
purnas tvam drisyate vraje
O Lord, how fortunate are Your parents, the gopas, and the gopis, who see You in Your original form in Vraja!
Text 46
mukta-harah sarva-visvopakarah
sarvadharah patu mam visva-karah
lilagarah suri-kanya-viharah
kridaparah krishnacandravatarah
May Lord Krishna, who wears a pearl necklace, in whom everything rests, who creates and maintains all the universes, and who, enjoying by the Yamuna, is the playful abode of transcendental pastimes, protect me.
Text 47
sri-krishna vrishni-kula-pushkara nanda-putra
radha-pate madana-mohana deva-deva
sammohitam vraja-pate bhuvi te 'jaya mam
govinda gokula-pate paripahi pahi
O Sri Krishna, O lotus growing in King Vrishni's family, O son of Nanda, O Lord of Radha, O enchanter of Kamadeva, O master of the demigods, O king of Vraja, O king of Gokula, O Govinda, please protect, please protect me, who am now bewildered by Your illusory potency!
Text 48
karoti yah krishna-hareh pradakshinam
bhavej jagat-tirtha-phalam ca tasya tu
te krishnalokam sukhadam parat param
goloka-lokam pravaram gamishyati
A person who circumambulates Lord Krishna attains the result of visiting all the holy places in the universe. He will go to Your Krishnaloka, the best of spiritual realms.
Note ;I was thinking about this in terms of circumnutating the temple that is recommended by Srila Rupa Goswami in Bhaktirasamrita Sindhu
Text 49
sri-narada uvaca
ity abhishtuya govindam
srimad-vrindavanesvaram
natva tri-varam lokesas
cakara tu pradakshinam
Sri Narada said: After offering these prayers and bowing down, three times Brahma circumambulated Lord Govinda, the glorious master of Vrindavana.
Text 50
tatra calakshito bhutva
vatsan balan pitamahah
varam dattva prayanartham
yacanam sa cakara ha
First becoming invisible, and then offerings blessing to the calves and boys, grandfather Brahma asked permission to leave.
Text 51
tatas ca brahmane tasmai
netrenajnam dadau harih
punah pranamya svam lokam
atma-bhuh pratyapadyata
With a glance Krishna gave His permission. Then Brahma bowed again and returned to his own world.
Text 52
atha krishno vanac chighram
anayam asa vatsakan
yatrapi puline rajan
gopanam raja-mandali
O king, then Krishna quickly led the calves from the forest to the Yamuna's shore, where Krishna was in the midst of a glorious circle of gopas.
Text 53
goparbhakas ca sri-krishnam
vatsaih sardham samagatam
kshanardham menire vikshya
krishna-maya-vimohitah
Bewildered by Krishna's yogamaya potency, when they saw Krishna with the calves, the gopa boys thought He had been gone for only half a moment.
Text 54
ta ucur vatsakaih krishna
tvaram tvam tu samagatah
kurushva bhojanam catra
kenapi na kritam prabho
They said: O Krishna, You have come so quickly with the calves! O Lord, come and take lunch. Somehow we have not finished our lunch.
Text 55
tatas ca vihasan krishno
'bhyavahrityarbhakaih saha
darsayam asa sarvebhyas
carmajagaram eva ca
Laughing, Krishna took lunch with the boys. Then He showed them the skin of the dead snake Aghasura.
Text 56
sayam-kale sa-ramas tu
krishno gopaih paravritah
agre kritva vatsa-vrindam
hy ajagama sanair vrajam
Then Krishna, placing the calves in front and accompanied by Balarama and the gopas, slowly returned to the village of Vraja in the evening.
Text 57
go-vatsakaih sita-sitasita-pita-varnai
raktadi-dhumra-haritair bahu-sila-rupaih
gopala-mandala-gatam vraja-pala-putram
vande vanat sukhada-goshthakam avrajantam
As, encircled by gopas and by calves of many different forms and natures and of many colors beginning with white, black, yellow, red, green, and smokey, He returns from the forest to the blissful village of gopas, I bow down before Lord Krishna, the prince of Vraja.
Text 58
anando gopikanam tu
hy asit krishnasya darsane
yasam yena vina rajan
kshano yuga-samo 'bhavat
When they saw Krishna, the gopis became filled with bliss. O king, for them a moment's separation from Him seemed like a yuga.
Text 59
kritva goshthe prithag vatsan
balah svam svam grihan gatah
jagus caghasura-vadham
atmano rakshanam hareh
After placing the calves in their barns, the boys went to their own homes. There they told how Krishna killed Aghasura and saved them.
these are the prayers without sanskrit from SB 10 canto chapter 14
Text 1: Lord Brahmā said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your guñjā earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.
Text 2: My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself?
Text 3: Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.
Text 4: My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.
Text 5: O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode.
Text 6: Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it may be possible for them to realize Your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will Your impersonal feature manifest itself to them.
Text 7: In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities?
Text 8: My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.
Text 9: My Lord, just see my uncivilized impudence! To test Your power I tried to extend my illusory potency to cover You, the unlimited and primeval Supersoul, who bewilder even the masters of illusion. What am I compared to You? I am just like a small spark in the presence of a great fire.
Text 10: Therefore, O infallible Lord, kindly excuse my offenses. I have taken birth in the mode of passion and am therefore simply foolish, presuming myself a controller independent of Your Lordship. My eyes are blinded by the darkness of ignorance, which causes me to think of myself as the unborn creator of the universe. But please consider that I am Your servant and therefore worthy of Your compassion.
Text 11: What am I, a small creature measuring seven spans of my own hand? I am enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window.
Purport
In the Caitanya-caritāmṛta, Ādi-līlā, Chapter Five, text 72, Śrīla Prabhupāda gives the following purport for this verse: “Then Lord Brahmā, after having stolen all Kṛṣṇa’s calves and cowherd boys, returned and saw that the calves and boys were still roaming with Kṛṣṇa, he offered this prayer in his defeat. A conditioned soul, even one so great as Brahmā, who manages the affairs of the entire universe, cannot compare to the Personality of Godhead, for He can produce numberless universes simply by the spiritual rays emanating from the pores of His body. Material scientists should take lessons from the utterances of Śrī Brahmā regarding our insignificance in comparison with God. In these prayers of Brahmā there is much to learn for those who are falsely puffed up by the accumulation of power.”
In Kṛṣṇa, the Supreme Personality of Godhead, Chapter Fourteen, Śrīla Prabhupāda further comments on this verse: “Lord Brahmā realized his actual position. He is certainly the supreme teacher of this universe, in charge of the production of material nature, consisting of the complete material energy, false ego, sky, air, fire, water and earth. Such a universe may be gigantic, but it can be measured, just as we measure our body as seven spans. Generally, everyone’s personal bodily measurement is calculated to be seven spans of his hand. This particular universe may appear to be a very gigantic body, but it is nothing but the measurement of seven spans for Lord Brahmā.
“Aside from this universe, there are unlimited other universes outside the jurisdiction of this particular Lord Brahmā. Just as innumerable atomic infinitesimal fragments pass through the holes of a screened window, so millions and trillions of universes in their seedling form are coming out from the bodily pores of Mahā-Viṣṇu, and that Mahā-Viṣṇu is but a part of the plenary expansion of Kṛṣṇa. Under these circumstances, although Lord Brahmā is the supreme creature within this universe, what is his importance in the presence of Lord Kṛṣṇa?”
Text 12: O Lord Adhokṣaja, does a mother take offense when the child within her womb kicks with his legs? And is there anything in existence — whether designated by various philosophers as real or as unreal — that is actually outside Your abdomen?
Text 13: My dear Lord, it is said that when the three planetary systems are merged into the water at the time of dissolution, Your plenary portion, Nārāyaṇa, lies down on the water, gradually a lotus flower grows from His navel, and Brahmā takes birth upon that lotus flower. Certainly, these words are not false. Thus am I not born from You?
Text 14: Are You not the original Nārāyaṇa, O supreme controller, since You are the Soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Nārāyaṇa is Your expansion, and He is called Nārāyaṇa because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Māyā.
Text 15: My dear Lord, if Your transcendental body, which shelters the entire universe, is actually lying upon the water, then why were You not seen by me when I searched for You? And why, though I could not envision You properly within my heart, did You then suddenly reveal Yourself?
Text 16: My dear Lord, in this incarnation You have proved that You are the supreme controller of Māyā. Although You are now within this universe, the whole universal creation is within Your transcendental body — a fact You demonstrated by exhibiting the universe within Your abdomen before Your mother, Yaśodā.
Text 17: Just as this entire universe, including You, was exhibited within Your abdomen, so it is now manifested here externally in the same exact form. How could such things happen unless arranged by Your inconceivable energy?
Text 18: Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vṛndāvana’s calves and cowherd boys, Your friends. Next You appeared as an equal number of four-handed Viṣṇu forms, who were worshiped by all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one without a second.
Text 19: To persons ignorant of Your actual transcendental position, You appear as part of the material world, manifesting Yourself by the expansion of Your inconceivable energy. Thus for the creation of the universe You appear as me [Brahmā], for its maintenance You appear as Yourself [Viṣṇu], and for its annihilation You appear as Lord Trinetra [Śiva].
Text 20: O Lord, O supreme creator and master, You have no material birth, yet to defeat the false pride of the faithless demons and show mercy to Your saintly devotees, You take birth among the demigods, sages, human beings, animals and even the aquatics.
Text 21: O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts.
Text 22: Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real, and thus it covers one’s consciousness and assails one with repeated miseries. This universe appears real because it is manifested by the potency of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge.
Text 23: You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth — self-manifested, endless and beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed, You are the indestructible nectar of immortality.
Text 24: Those who have received the clear vision of knowledge from the sunlike spiritual master can see You in this way, as the very Soul of all souls, the Supersoul of everyone’s own self. Thus understanding Your original personality, they are able to cross over the ocean of illusory material existence.
Text 25: A person who mistakes a rope for a snake becomes fearful, but he then gives up his fear upon realizing that the so-called snake does not exist. Similarly, for those who fail to recognize You as the Supreme Soul of all souls, the expansive illusory material existence arises, but knowledge of You at once causes it to subside.
Text 26: The conception of material bondage and the conception of liberation are both manifestations of ignorance. Being outside the scope of true knowledge, they cease to exist when one correctly understands that the pure spirit soul is distinct from matter and always fully conscious. At that time bondage and liberation no longer have any significance, just as day and night have no significance from the perspective of the sun.
Text 27: Just see the foolishness of those ignorant persons who consider You to be some separated manifestation of illusion and who consider the self, which is actually You, to be something else, the material body. Such fools conclude that the supreme soul is to be searched for somewhere outside Your supreme personality.
Text 28: O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake?
Text 29: My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.
Text 30: My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahmā or in another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can engage in devotional service to Your lotus feet.
Text 31: O almighty Lord, how greatly fortunate are the cows and ladies of Vṛndāvana, the nectar of whose breast milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.
Text 32: How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.
Text 33: Yet even though the extent of the good fortune of these residents of Vṛndāvana is inconceivable, we eleven presiding deities of the various senses, headed by Lord Śiva, are also most fortunate, because the senses of these devotees of Vṛndāvana are the cups through which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your lotus feet.
Text 34: My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras.
Text 35: My mind becomes bewildered just trying to think of what reward other than You could be found anywhere. You are the embodiment of all benedictions, which You bestow upon these residents of the cowherd community of Vṛndāvana. You have already arranged to give Yourself to Pūtanā and her family members in exchange for her disguising herself as a devotee. So what is left for You to give these devotees of Vṛndāvana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to You?
Text 36: My dear Lord Kṛṣṇa, until people become Your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles.
Text 37: My dear master, although You have nothing to do with material existence, You come to this earth and imitate material life just to expand the varieties of ecstatic enjoyment for Your surrendered devotees.
Text 38: There are people who say, “I know everything about Kṛṣṇa.” Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.
Text 39: My dear Kṛṣṇa, I now humbly request permission to leave. Actually, You are the knower and seer of all things. Indeed, You are the Lord of all the universes, and yet I offer this one universe unto You.
Text 40: My dear Śrī Kṛṣṇa, You bestow happiness upon the lotuslike Vṛṣṇi dynasty and expand the great oceans consisting of the earth, the demigods, the brāhmaṇas and the cows. You dispel the dense darkness of irreligion and oppose the demons who have appeared on this earth. O Supreme Personality of Godhead, as long as this universe exists and as long as the sun shines, I will offer my obeisances unto You.
Text 41: Śukadeva Gosvāmī said: Having thus offered his prayers, Brahmā circumambulated his worshipable Lord, the unlimited Personality of Godhead, three times and then bowed down at His lotus feet. The appointed creator of the universe then returned to his own residence.
Text 42: After granting His son Brahmā permission to leave, the Supreme Personality of Godhead took the calves, who were still where they had been a year earlier, and brought them to the riverbank, where He had been taking His meal and where His cowherd boyfriends remained just as before.
Text 43: O King, although the boys had passed an entire year apart from the Lord of their very lives, they had been covered by Lord Kṛṣṇa’s illusory potency and thus considered that year merely half a moment.
Text 44: What indeed is not forgotten by those whose minds are bewildered by the Lord’s illusory potency? By that power of Māyā, this entire universe remains in perpetual bewilderment, and in this atmosphere of forgetfulness no one can understand his own identity.
Text 45: The cowherd boyfriends said to Lord Kṛṣṇa: You have returned so quickly! We have not eaten even one morsel in Your absence. Please come here and take Your meal without distraction.
Text 46: Then Lord Hṛṣīkeśa, smiling, finished His lunch in the company of His cowherd friends. While they were returning from the forest to their homes in Vraja, Lord Kṛṣṇa showed the cowherd boys the skin of the dead serpent Aghāsura.
Text 47: Lord Kṛṣṇa’s transcendental body was decorated with peacock feathers and flowers and painted with forest minerals, and His bamboo flute loudly and festively resounded. As He called out to His calves by name, His cowherd boyfriends purified the whole world by chanting His glories. Thus Lord Kṛṣṇa entered the cow pasture of His father, Nanda Mahārāja, and the sight of His beauty at once produced a great festival for the eyes of all the cowherd women.
Text 48: As the cowherd boys reached the village of Vraja, they sang, “Today Kṛṣṇa saved us by killing a great serpent!” Some of the boys described Kṛṣṇa as the son of Yaśodā, and others as the son of Nanda Mahārāja.
Text 49: King Parīkṣit said: O brāhmaṇa, how could the cowherd women have developed for Kṛṣṇa, someone else’s son, such unprecedented pure love — love they never felt even for their own children? Please explain this.
Text 50: Śrī Śukadeva Gosvāmī said: O King, for every created being the dearmost thing is certainly his own self. The dearness of everything else — children, wealth and so on — is due only to the dearness of the self.
Text 51: For this reason, O best of kings, the embodied soul is self-centered: he is more attached to his own body and self than to his so-called possessions like children, wealth and home.
Text 52: Indeed, for persons who think the body is the self, O best of kings, those things whose importance lies only in their relationship to the body are never as dear as the body itself.
Text 53: If a person comes to the stage of considering the body “mine” instead of “me,” he will certainly not consider the body as dear as his own self. After all, even as the body is growing old and useless, one’s desire to continue living remains strong.
Text 54: Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists.
Text 55: You should know Kṛṣṇa to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency.
Text 56: Those in this world who understand Lord Kṛṣṇa as He is see all things, whether stationary or moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons recognize no reality apart from the Supreme Lord Kṛṣṇa.
Text 57: The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Kṛṣṇa. What, then, could one ascertain to be separate from Him?
Text 58: For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraṁ padam, Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step.
Text 59: Since you inquired from me, I have fully described to you those activities of Lord Hari that were performed in His fifth year but not celebrated until His sixth.
Text 60: Any person who hears or chants these pastimes Lord Murāri performed with His cowherd friends — the killing of Aghāsura, the taking of lunch on the forest grass, the Lord’s manifestation of transcendental forms, and the wonderful prayers offered by Lord Brahmā — is sure to achieve all his spiritual desires.
Text 61: In this way the boys spent their childhood in the land of Vṛndāvana playing hide-and-go-seek, building play bridges, jumping about like monkeys and engaging in many other such games.
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If any rare devotee read this carefully to the end trying to understand Lord Brahmas prayers to Lord Krsna such a person is surely blessed ,I have not included the purports from the 14 th chapter of 10 Canto for obvious reasons..the question I have is : Does Lord Brahma become bewildered in every day of Lord Brahma ?Brahma Vimohana Lila ?It appears so the pastimes in Srimad Bhagavatam are called Naimitika Lilas according to Srila Bhaktivinoda Thakura in his Caitanya Siksamrta and then there is Krsnas Nitya Lilas that is His Asta Kaliya Lilas
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