Sri Varaha dvadasi, February 13, 2022 [Mayapura time, West Bengal, Bharata Bhumi]

Sri Varaha dvadasi
Sunday, February 13, 2021 Mayapura, India time
compiled by Yasoda nandana dasa
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Srila Prabhupada glorifies Sri Varaha deva
niśamya te ghargharitaṁ sva-kheda-
kṣayiṣṇu māyāmaya-sūkarasya
janas-tapaḥ-satya-nivāsinas te
tribhiḥ pavitrair munayo ’gṛṇan sma
niśamya—just after hearing; te—those; ghargharitam—the tumultuous sound; svakheda—personal lamentation; kṣayiṣṇu—destroying; māyā-maya—all-merciful; sūkarasya—of Lord Boar; janaḥ—the Janaloka planet; tapaḥ—the Tapoloka planet; satya—the Satyaloka planet; nivāsinaḥ—residents; te—all of them; tribhiḥ—from the three Vedas;pavitraiḥ—by the all-auspicious mantras;munayaḥ—great thinkers and sages; agṛṇan sma—chanted
When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas
The word māyāmaya is very significant in this verse. Māyā means “mercy,” “specific knowledge” and also “illusion.” Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā’s other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare Srimad-Bhagavatam 3.13.25
teṣāṁ satāṁ veda-vitāna-mūrtir
vinadya bhūyo vibudhodayāya
gajendra-līlo jalam āviveśa
Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees’ prayers were meant for Him
The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth. Srimad-Bhagavatam, 3.13.26
sa vajra-kūṭāṅga-nipāta-vega-
viśīrṇa-kukṣiḥ stanayann udanvān
utsṛṣṭa-dīrghormi-bhujair ivārtaś
cukrośa yajñeśvara pāhi meti
Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, “O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!”
Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent. Srimad-Bhagavatam 3.13.29
khuraiḥ kṣuraprair darayaṁs tad āpa
utpāra-pāraṁ tri-parū rasāyām
dadarśa gāṁ tatra suṣupsur agre
yāṁ jīva-dhānīṁ svayam abhyadhatta
Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.
The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇudharma:                                                                                                pātāla-mūleśvara-bhoga-saṁhatau                                                                                                vinyasya pādau pṛthivīṁ ca bibhrataḥ
yasyopamāno na babhūva so ’cyutomamāstu māṅgalya-vivṛddhaye hariḥ
Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā’s day.. Srimad-Bhagavatm 3.13.30Books : Bhagavad-gita As It Is (1972) : Bg 6: Sankhya-yoga : Bg 6.47 : PURPORT :
It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī.
Books : Bhagavad-gita As It Is (1972) : Bg 18: Conclusion-The Perfection of Renunciation : Bg 18.65 : PURPORT :
These words stress that one should concentrate his mind upon Kṛṣṇa-the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.17 : PURPORT :
As the supreme controller of both the material and spiritual worlds, the Lord has different incarnations of unlimited categories. Incarnations like Brahmā, Rudra, Manu, Pṛthu and Vyāsa are His material qualitative incarnations, but His incarnations like Rāma, Narasiṁha, Varāha and Vāmana are His transcendental incarnations. Lord Śrī Kṛṣṇa is the fountainhead of all incarnations, and He is therefore the cause of all causes..
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.5 : PURPORT :
In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called līlā incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature,.
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.26 : PURPORT :
The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, “My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee.” This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu. There are many other places, both in the Bhāgavatam and in other scriptures, in which the incarnation of the Lord as Śrī Caitanya Mahāprabhu is explicitly mentioned. In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations, but the original source of all other incarnations. This will be clearly explained in the next śloka..
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.28 : PURPORT :
For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord’s nails. Similarly, Jāmadagnya displayed the Lord’s power to kill all the disobedient kings powerfully situated in their respective states. The Lord’s empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations.
Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.10: Bhagavatam Is the Answer to All Questions : SB 2.10.47 : PURPORT :
The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.5: Vidura’s Talks with Maitreya : SB 3.5.7 : PURPORT :
The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.9: Brahma’s Prayers for Creative Energy : SB 3.9.4 : PURPORT :
The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord’s forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.
Srila Prabhupada explains the significance of Varaha-kalpa.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.35 : PURPORT :
According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura..
ayaṁ tu kathitaḥ kalpo
dvitīyasyāpi bhārata
vārāha iti vikhyāto
yatrāsīc chūkaro hariḥ
ayam—this; tu—but; kathitaḥ—known as; kalpaḥ—the current millennium; dvitīyasya—of the second half; api—certainly; bhārata—O descendant of Bharata; vārāhaḥVārāha; iti—thus; vikhyātaḥ—is celebrated; yatra—in which; āsīt—appeared; śūkaraḥ—hog shape; hariḥ—the Personality of Godhead.
O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.
The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhmakalpa in the beginning of the first half appears to be the Pādmakalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.37
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.13: The Appearance of Lord Varaha : SB 3.13.31 : PURPORT :
According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones—Jana, Mahar and Satya—merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.18: The Battle Between Lord Boar and the Demon Hiranyaksa : SB 3.18.2 : PURPORT :
In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu’s body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: persons who have no intelligence deride the transcendental form of the Lord as material.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.21: Conversation Between Manu and Kardama : SB 3.21.3 : PURPORT :
Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.24: The Renunciation of Kardama Muni : SB 3.24.6 : PURPORT :
It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee’s semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu’s palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu’s palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ—He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of DevahūtiBooks : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.8: Dhruva Maharaja Leaves Home for the Forest : SB 4.8.57 : PURPORT The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kṛṣṇa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kṛṣṇa appears as Varāha-avatāra in an expansive feature which cannot be compared to an ordinary hog’s. His appearance and disappearance are inconceivable to us. In the Bhagavad-gītā it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kṛṣṇa does not appear as an ordinary human being or ordinary beast; His appearance as Varāha-mūrti or a horse or tortoise is an exhibition of His internal potency.
Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.21: Instructions by Maharaja Prthu : SB-4.21.40 : PURPORT :
“Birth after birth I desire to serve the lotus feet of the ācāryas and live in a society of devotees.” A spiritual atmosphere can be maintained only by living in a society of devotees and by serving the orders of the ācāryas. The spiritual master is the best brāhmaṇa. At present, in the age of Kali, it is very difficult to render service to the brāhmaṇa-kula, or the brāhmaṇa class. The difficulty, according to the Varāha Purāṇa, is that demons, taking advantage of Kali-yuga, have taken birth in brāhmaṇa families. Rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu (Varāha Purāṇa). In other words, in this age there are many so-called caste brāhmaṇas and caste Gosvāmīs who, taking advantage of the śāstra and of the innocence of people in general, claim to be brāhmaṇas and Vaiṣṇavas by hereditary right. One will not derive any benefit by rendering service to such false brāhmaṇa-kulas. One must therefore take shelter of a bona fide spiritual master and his associates and should also render service to them, for such activity will greatly help the neophyte in attaining full satisfaction. This has been very clearly explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his explanation of the verse vyavasāyātmikā buddhir ekeha kuru-nandana (Bg. 2.41). By actually following the regulative principles of bhakti-yoga as recommended by Śrīla Narottama dāsa Ṭhākura, one can very quickly come to the transcendental platform of liberation, as explained in this verse (atyanta-śamam).Inline image