59 verses
Mahārāja Parīkṣit said: O great sage! I wish to hear the story in which the Lord who performs astonishing activities imitates a material fish.
etan no bhagavan sarvaṁ yathāvad vaktum arhasi uttamaśloka-caritaṁ sarva-loka-sukhāvaham
Why did the Lord accept the seemingly abominable form of a fish in tamoguṇa, condemned by the world, as if controlled by karma? O sage! Kindly explain to me everything about this pastime of the Lord which gives happiness to the world.
The word iva should be added to other phrases describing Matsya so that the meaning becomes as if in tamaguna and as if intolerable (durmarṣam). The Lord took the form of a condemned beggar to give mercy to his devotee Bali. If this case is similar, then I want to know to whom the Lord gave mercy by accepting the condemned form of a fish? The activities of the famous Lord give joy to the world because those activities are glorified and heard. To which devotee did the form of Matsya give joy?
Sūta Gosvāmī said: When Parīkṣit Mahārāja thus inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes performed by Matsya.
Śukadeva Gosvāmī said: For the sake of protecting the cows, brāhmaṇas, devatās, devotees, the Vedic literature, dharma and artha, the Supreme Lord accepts the forms of incarnations.
This verse describes the general purpose of the avatāras.
Though moving in species which are higher and lower by intelligence and qualities as Paramātmā, the Lord does not share those qualities of superior or inferior since he is beyond the guṇas, just as the air, though moving everywhere, is untouched by all objects.
This verse rejects the idea that the Lord has a condemnable form by making a comparison. Though the Lord moves among species which are higher and lower by their intelligence and qualities, as the antaryāmī, he does not partake of their higher or lower nature since he is beyond the guṇas. What is the question of forms like Matsya being superior or inferior since they are śuddha-sattva? This is Śrīdhara Svāmīs remark.
O King! At the end of the previous day of Brahmā, when Brahmā slept, periodic annihilation took place, and the three worlds were covered by the water of the ocean.
The following verses show that Matsya, like Varāha, appeared twice. Brāhmaḥ means the period when Brahmā sleeps. This is a periodic (daily) destruction, not the final destruction.
At the end of Brahmā's day, when sleepy Brahmā fell asleep, the strong demon named Hayagrīva stole the Vedas emanating from his mouth.
The Vedas came out of his mouth when Brahmā was asleep and were moving about outside. The demon who was situated nearby stole them by his power of yoga.
Understanding the acts of the great demon Hayagrīva, the Supreme Lord assumed the form of a fish.
In the form of a fish he killed Hayagrīva. It is understood from later verses that the theft took place the beginning of the Svāyambhuva Manvantara (in the morning). The Lord took this form to benefit his devotees like Brahmā, since only the form of Matsya could save the Vedas. This is the first appearance of Matsya.
(During the Cākṣuṣa-manvantara), a great king named Satyavrata, a devotee of Nārāyaṇa, dedicated to Matsya, performed austerities by subsisting only on water.
Matsya appeared again in order to give mercy to his devotee Satyavrata. Tatra means filled with devotion for his deity Matsya.
In this particular day of Brahmā, King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Lord, he was given the post of Manu.
Though this is not a mahā-kalpa (lifetime of Brahmā), but a day of Brahmā, it is called a mahā-kalpa (great period of time) out of respect for Satyavrata. This is the explanation of the Sandarbha. Others explain this as during the life time of Brahmā (mahā-kalpa) during this day of Brahmā and not another Brahmās lifetime, the son of Vivasvān became the Manu.
One day while King Satyavrata was offering tarpaṇa in the River Kṛtamālā, a small fish appeared in the water he held in his palms.
O King! Satyavrata, the King of Draviòadeśa, threw the fish within his hands into the river water.
With an appealing voice, the poor small fish said to merciful King Satyavrata: O King! Protector of the poor! Why are you throwing me in the water of the river, where I fear other aquatics which can kill me?
King Satyavrata, not knowing that the fish was the Supreme Lord, out of affection decided to give the fish protection, in order to show it his mercy.
He did not know that this fish was his worshippable Lord Viṣṇu.
The merciful King, being moved by the pitiable words of the fish, placed the fish in a water pot and brought it to his hermitage.
But in one night that fish grew so much that it could not move its body comfortably in the water of the pot. The fish then spoke to the King as follows.
I do not like living in this water pot with such great difficulty. Therefore, please make some bigger residence where I can live comfortably.
Then, taking the fish out of the water pot, the King placed it in a large well. But the moment the fish was thrown in, it increased its size to three cubits.
Audañcanodake means in well water.
O King! This reservoir of water is not suitable. Please give a more extensive place, for I have taken shelter of you.
O Mahārāja Parīkṣit! The King took the fish from the well and threw it in a lake, but the fish then expanded into a gigantic fish filling extent of the lake.
The fish covered the lake with its body.
O King! This water body is not at all suitable for me. Put me in a lake that will never reduce in order to save me.
Put me in a lake which does not dry up (avidāsini) as a means (rakṣā-yogena) that I will not die by lack of water.
When thus requested, King Satyavrata took the fish to a perennial reservoir of water. But when that also proved insufficient, the King at last threw the gigantic fish into the ocean.
Asammitam means it was not big enough.
While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water very powerful makaras will eat me. Therefore you should not throw me in this place.
Captivated by the fish that spoke these sweet words, the King asked: Who are you, bewildering me in the form of a fish?
In one day you have expanded yourself for a hundreds of yojanas in the water. Before this I had never seen or heard of such a strong fish.
You are certainly the inexhaustible Supreme Lord Nārāyaṇa. To show your mercy to the living entities you have now assumed the form of an aquatic.
O Lord! Master of creation, maintenance and annihilation! O best of enjoyers! Lord Viṣṇu! Since you are the shelter of the jīvas, you are the master of us surrendered devotees. Therefore let me offer my respectful obeisances unto you.
You are the shelter of the jīvas. Because of this you are the Lord (mukhyaḥ).
All your pastimes and incarnations certainly appear for the welfare of all living entities. Therefore, my Lord, I wish to know the purpose for which you have assumed this form of a fish.
O my Lord, possessing eyes like the petals of a lotus! You are the dear soul and friend of everyone. Worship of your lotus feet is never useless like the worship of the devatās who have the covering of a material body. You have shown this astonishing form for your devotees.
The devatās have bodies which are different from their souls (pṛthagātmānām). You are not like that, since your soul is not different from your body. For delivering your devotees (satām) you have shown this form. Another version has pṛthag-ātmano satām: it is not useless like worship of devatās by an ordinary man with body separate from the soul.
Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Lord, dear to the dedicated devotees, who at the end of the yuga had assumed the form of a fish to enjoy his pastimes in the water of inundation, desiring to benefit his devotee, responded as follows.
The Supreme Lord said: O King, subduer of your enemies! On the seventh day from today the three worldsBhūḥ, Bhuvaḥ and Svaḥwill all merge into the water of inundation.
When all the three worlds merge into the water, a large boat sent by me for you will appear.
āruhya bṛhatīṁ nāvaṁ vicariṣyasy aviklavaḥ ekārṇave nirāloke ṛṣīṇām eva varcasā
Thereafter, you should collect all types of herbs and seeds of higher and lower species, and accompanied by the seven sages and surrounded by all kinds of living entities, you should get aboard that huge boat, and without distress you shall easily travel on the dark ocean of inundation by the light from the effulgent sages.
Gathering (verb should be supplied) all herbs, accompanied by the chief living entities (sattva) and with Kaśyapa, Manu and their associates, you will move about by the light from the sages.
Then, as the boat is tossed about by the powerful winds, attach the vessel to my horn by means of the great serpent Vāsuki, for I shall be present by your side.
I will be there in the form of a fish. The snake is Vāsuki.
Pulling the boat, with you and all the sages in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā's slumber is over.
Here it mentions the night of Brahmā. Though it was Cākṣuṣa Manvantara within the day of Brahmā, by the Lords will an untimely devastation occurred. Since the flood covered the three worlds and appeared like the nightly devastation, Brahmā, went to sleep without worry for some time, following the desire of the Lord to have pastimes. Thus the words Brahmās night are taken in a secondary sense. This is the explanation of the Sandarbha, following Laghu-bhāgavatāmṛta. Moreover it is said:
madhye manvantarasyaiva muneḥ śāpān manuṁ prati |
pralayosau babhūveti purāṇe kvacid īryate ||18||
ayam ākasmiko jātaś cākṣuṣasyāntare manoḥ |
pralayaḥ padmanābhasya līlayeti ca kutracit ||19||
It is mentioned in the Matsya Purāṇa that there was a pralaya during his period because of curse of a sage upon Svāyambhuva. It is mentioned in the Viṣṇu-dharmottara that by the will of the Lord there was a sudden deluge during the reign of Cakṣusa Manu. Laghu-bhāgavatāmṛta
One should accept that a devastation did take place, otherwise there would have been no creation of population by Dakṣa after that time.
cākṣuṣe tv antare prāpte prāk-sarge kāla-vidrute
yaḥ sasarja prajā iṣṭāḥ sa dakṣo daiva-coditaḥ
His previous body had been destroyed, but he, the same Dakṣa, inspired by the supreme will, created all the desired living entities in the Cākṣuṣa Manvantara. SB 4.30.49
Thus, four types of devastation are not impossible. Within the day of Brahmā a smaller devastation takes place. The lifting of the earth and killing of Hiraṇyākṣa by Varāha; took place after the devastation during Cākṣuṣa Manvantara, since it was impossible for Hiraṇyākṣa to be born at the beginning of Svāyambhuva Manvantara when the earth was first lifted by Varāha.
uttānapāda-vaṁśyānāṁ tanayasya pracetasām |
dakṣasyaiva ditiḥ putrī hiraṇākṣo diteḥ sutaḥ ||15||
Dakṣa was the son of the Pracetas in the lineage of Uttānapāda. Dakṣas daughter was Diti. Hiraṇyakṣa was the son of Diti.
kalpārambhe tadā nāsti sutotpattir manor api |
kvāsau prācetaso dakṣaḥ kva ditiḥ kva diteḥ ||16||
At the beginning of the first kalpa of Brahmā Svāyambhuva had produced no sons. Thus the Pracetas, Dakṣa, Diti and Hiraṇyakṣa could not have existed then.
ataḥ kāla-dvayodbhūtaṁ śrī-varāhasya ceṣṭitam |
ekatraivāha maitreyaḥ kṣattuḥ praśnānurodhataḥ ||17||
The truth has been discerned in this way. Thus Maitreya, on being asked by Vidura, narrated the activities of both appearances of Varāha in one story. Laghu-bhāgavatāmṛta
Thus Śukadeva has merged the two stories of Matsya into one without distinguishing the two different appearances. However, the first appearance was to save the Vedas and his other appearance within the hand of Satyavrata was during Cākṣuṣa Manvantara. Suta also lists the Cākṣuṣa Matsya in his narration of the avatāras.
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave
nāvy āropya mahī-mayyām apād vaivasvataṁ manum
When there was a complete inundation during the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him on a boat.1 SB 1.3.15
Śrīdhara Svāmī however says that the Lord showed a devastation to Satyavrata to give instructions of knowledge, in the manner that a devastation was shown to Mārkanòeya through illusion to give detachment, since the devastation cannot be a mahākalpa devastation because the earth does not remain at that time, and it cannot be a daily devastation because since the devastation appeared suddenly without the Sāṁvartika rain. Matsya said it would happen in seven days time.
By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers.
Let us return to the topic. Since you associate with ātmārāmas, the desire to experience Brahman arises in your heart. By my mercy, that desire will be fulfilled. That is expressed in this verse. You will realize that power of mine indicated by the word Brahman which is one of my qualities, the all-pervading form without qualities, revealed to you by my mercy. What is the need to endeavor for jñāna, since it is possible for me to give it because that Brahman belongs to me? By what method will you be merciful to me? By your questions and my answers to you, it will be disclosed in your heart. Brahman, which cannot be defined even by me, will be understood by your strength. Just as I give perception of material objects to the jīvas by creating intelligence and senses, I will give you your own ability to perceive Brahman.
After thus instructing the King, the Lord disappeared. Then King Satyavrata began to wait for the time which the Lord had indicated.
After spreading kuśa with its tips pointing east, the saintly King, facing the northeast, sat down on the grass and began to meditate upon the Lord in the form of a fish.
He faced in the north-eastern direction.
Thereafter, because of gigantic clouds pouring incessant water, the ocean began to overflow onto the land and inundate the entire world.
As Satyavrata remembered the prediction of the Supreme Lord, he saw a boat approach. Collecting herbs and creepers, accompanied by saintly brāhmaṇas, he got aboard the boat.
The sages, being pleased with the King, said to him: O King, please meditate upon Keśava. He will save us from this impending danger and arrange for our well-being.
Then, while the King constantly meditated upon the Lord, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.
Following the instructions formerly given by the Lord, the King anchored the boat to the fish's horn, using the serpent Vāsuki as a rope. Thus being satisfied, he offered prayers to the Lord.
Varatrena means by a rope.
The King said: Those who have lost their self-knowledge because of ignorance without beginning, and who because of this ignorance are suffering from fatigue in the material world, after obtaining the mercy of devotee, attain you, who give special liberation and who are the supreme guru who cuts the knot in the heart.
You, the supreme guru, giver of liberation--whom those persons whose knowledge of ātmā has been destroyed by ignorance without beginning, who are suffering from fatigue in material existence rooted in ignorance, and who have been given shelter by the chance mercy of devotees (yadṛcchayā) attainshould cut the knot in our heart. The verb is in the next verse. The seven sages, teachers of bhakti, who have been merciful to me, are my gurus. But you who have taught them bhakti are the supreme guru for me. Or, when you appear according to the avatāra, sometimes you are the guru for some and you are the supreme guru for others. This is understood because of the use of the word guru in each verse following.
Foolish people bound by their own actions perform actions with a desire for happiness, but those actions produce distress. You, by service to whom foolish people destroy those desires, should destroy the ignorance in our hearts which causes false conceptions.
Except for you, there is no way of being delivered. The jīva (janaḥ) performs actions with a desire for happiness by which there is no real happiness (asukham). By service to you, they destroy those desires for happiness (tām). You destroy ignorance (granthim) situated in the heart.
Just as gold ore gives up its impurities by fire, the jīva will give up his ignorance by service to you, and attains his svarūpa. May that supreme unchanging Lord, the supreme guru, be our guru!
One should not claim that one can destroy ignorance by knowledge. Only by service to you the jīva (pumān) can destroy his contamination of ignorance, just as silver or gold (rudra-rodanamtears of Rudra) gives up its impurities by fire. Śruti says yad arodīt tad rudrasya rudratvaṁ yad aśru aśīryate tad rajatam hiraṇyam abhavat: since he cried out at birth he is called Rudra; the tears that dropped became silver and gold. (Kṛṣṇa Yajur Veda, Taittirīya Saṁhitā 1.5.1.1.5) Ore gives up its impurities by contact with fire but not by washing. Similarly by jñāna and other process the jīva does not give up his impurities.
Neither the devatās, parents nor kings, independently or together, can offer mercy that equals even one ten-thousandth of your mercy. Therefore I wish to take shelter of the Supreme Lord.
One should not reject you and instead worship devatās for quick mercy. The devatās, parents (guru) or kings desiring to give happiness (janaḥ) either together or separately, cannot produce even one ten-thousandth of your mercy--not even one particle of your mercy.
Just as a blind man accepts another blind man to lead him, ignorant people accept another ignorant man as their guru. We, desiring bhakti, accept you, who are like the sun, who reveal all senses and all knowledge, as our guru.
Since one cannot give up ignorance except by service to you, one should not service gurus who do not teach service to you. The ignorant person accepts a person who does not know about bondage and liberation (abudhaḥ) as a guru. One who teaches bhakti for you is intelligent, as you have said:
daivī hy eṣā guṇa-mayī mama māyā duratyayā |
mām eva ye prapadyante māyām etāṁ taranti te ||
My māyā made of the guṇas, fit for the jīvas pleasure, is hard to surpass, but those who surrender to me alone can cross over this māyā. BG 7.14
This intelligent person is guru and not others who simply cause obstacles to progress. We who desire bhakti (sva-gatim) accept you, who appear like the sun (arka-dṛk) as guru. You are the revealer (samīkṣaṇaḥ) of all eyes, all senses and all types of knowledge. Sarva-dṛśām stands for these three items.
An ignorant guru teaches his disciple material goals by which he surrenders to unsurpassable ignorance. But you teach indestructible knowledge (bhakti) which never fails to give results, by which a person quickly attains Vaikuṇṭha.
An example is given to make the point clear. A materialistic guru teaches a disciple about material goals. Such a guru, a cause of obstacles, should be completely rejected. But you have made your appearance in the form of guru. You teach knowledge which arises from bhakti (avyayam jñānam), not just knowledge composed of vidyā which is destroyed when liberation is reached. One attains your lotus feet or Vaikuṇṭha (nija-padam).
You are the friend of all people, the affectionate ruler, the giver of consciousness, the giver of knowledge, knowledge personified, and the fulfiller of all desires. Foolish, impure people, whose hearts are bound by lust, do not understand you, the most pure.
Why do people not surrender to me, if I am the real guru? They do not surrender because they are foolish. You are the friend whereas no one else is the friend. You are an affectionate master, whereas others are not. Or the word suhṛt can indicate that the Lord is the object of sakhya-bhāva, and the word priya can indicate the Lord is the object of mādhurya-bhāva. Īśvaraḥ indicates dāsya-bhāva. Ātmā indicates that the Lord is the object of śānta-bhāva. Guru indicates that the Lord is the object of a particular dāsya-bhāva. Or by sandhi, it can be aguruḥ, indicating someone who is not a parent, but a son. Thus vātsalya-bhāva is indicated. You are also without bhāva as jñānam, the giver of impersonal liberation. You also fulfill the desires of those who have material desires. The foolish people who are improper cannot understand you who are proper and excellent (santam) because their hearts are bound by sinful desires.
I surrender to you, the Lord, the most worthy of praise, worshipped by the devatās, in order to awaken me from sleeping in māyā. O Lord! Please cut the knots in the heart by your words which reveal the highest truth. Please describe the method to attain Vaikuṇṭha.
My ignorance having been destroyed by the mercy of your devotees, I see you alone as the goal. That is expressed in this verse. Pratibodhanāya (unto you who cause awakening) indicates Please wake me up since I am sleeping in the bed of saṁsāra. Cut the knots in the heart by words which reveal the spiritual truth (artha-dīpaiḥ). Speak about the path for attaining Vaikuṇṭha (svam okaḥ).
Śukadeva Gosvāmī said: When Satyavrata had thus prayed to the Supreme Lord in the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth.
The Supreme Lord explained in detail to King Satyavrata the sacred Matsya Purāṇa, containing jñāna, bhakti and karma, and also describing the nature of the Lord.
Purāna-saṁhitām means Matsya Purāṇa.
While sitting in the boat, King Satyavrata, accompanied by the sages, listened without doubt to the instructions of the Supreme Lord in regard to ātmā and eternal Brahman.
At the end of the last inundation, at the beginning of Svāyambhuva Manvantara, the Supreme Lord killed the demon named Hayagrīva and delivered the Vedas to Lord Brahmā when Lord Brahmā awoke from sleep.
The purposes of the two appearances of Matsya at different times are here described. Atīta-pralayāpāya means at the beginning of Svāyambhuva Manvantara.
King Satyavrata, endowed with knowledge and realization by the mercy of the Lord, became Vaivasvata Manu in the present Manvantara.
The word tu indicates a different subject, an event occurring during Cākṣuṣa Manvantara. This corresponds to the previous description:
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave |
nāvy āropya mahī-mayyām apād vaivasvataṁ manum ||
The Lord accepted the form of Matsya during the flood at the time of Cākṣuṣa Manvantara. He protected Vaivasvata Manu by putting him on a boat made of the earth. SB 1.3.15
The purpose of this avatāra was to give knowledge. This is explained by the phrase endowed with knowledge and realization by the Lords mercy.
If one hears this great story in the form of a discussion between the great King Satyavrata and the fish incarnation with a horn, he will be delivered from the reactions of sinful life.
One who daily narrates this description of the Matsya incarnation will certainly have all his ambitions fulfilled, and he will go to Vaikuṇṭha.
I offer my respectful obeisances unto Matsya, the cause of all causes, who, after killing the demon, restored to Lord Brahmā the Vedic literature stolen from his mouths while Brahmā had no powers during sleep at the time of the devastation, and who explained the essence of Vedic literature to King Satyavrata.
The purposes of the two avatāras are summarized for clarity. Diti-jam (born from Diti) means a demon. Here the conventional meaning is take over the literal meaning (he was not really Ditis son.) Satyavratānām is in the plural out of respect. Jihma-mīnam means having a corrupted fish form. It was a distorted form because the fish had a horn which was tied to the boat. Another form of distorted fish is known commonly as āòi.
The commentary Śārātha-darśinī on twenty-fourth chapter of the Eighth Canto has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas. I do not have detachment or a trace of bhakti. I do not have a trace of knowledge nor good conduct. I do not write a commentary but make a net to catch my intelligence which is quivering in the waves of saṁsāra. The commentary of the Eighth Canto has been completed on the sixth lunar day in the waxing phase of Phalguna month on the banks of Rādhā-kuṇòa. I offer respects to Rādhā-kuṇòa, Śyāma-kunòa, Govardhana and my guru.
The Twenty-fourth Chapter describes how Matsya, teacher of knowledge, frolicked in the great ocean, was praised by Satyavrata and then spoke to him. Remembering the Lord as Matsya after hearing how Vāmana expanded himself above the sky, Parīkṣit asks about this form. Just as the Lord took the form of a beggar which is condemned for its activities, the Lord took the form of a fish, criticized among animal species. Since all things related to Matsya will be told, the story of Satyavrata will also be told in relation to this. The Lord imitates a material fish. That means that he is a non-material fish.