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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 1.5.12-13:

啶曕じ啷嵿ぎ啶苦え啷嵿え啷� 啶呧お啶� 啶�啷嵿ぐ啶距�溹�嵿��-啶掂ぐ啷堗ぐ啷� 啶掂た啶掂た啶曕�嵿い啷� 啶椸ぐ啷嵿�椸ぞ啶︵た啶�啶苦ぐ啷� 啶�啷� 啶ㄠた啶�啷冟い啶� 啶�啷嵿ぐ啶曕ぞ啶多�嵿く啶む�� 啷�
啶ㄠぞ啶班ぞ啶�啶｀�嬥そ啶膏�� 啶�啶椸さ啶距え啷� 啶呧え啷囙え 啶膏ぞ啶�啷嵿く啶� 啶曕ぅ啶炧�嵿�氞た啶侧�� 啶侧き啶む�� 啶� 啶氞ぞ啶�啶班�� 啷� 啷оエ 啷�
啶呧い啶� 啶多�嵿ぐ啷�-啶�啶о��-啶�啷佮ぐ啷嵿く啶距�� 啶�啷� 啶︵��啶班�嵿��-啶掂た啶粪�嵿ぃ啷佮ぐ啷� 啶囙い啶� 啶多�嵿ぐ啷佮い啶� 啷�
啶�啶灌��-啶灌ぐ啶苦ぐ啷� 啶�啶灌��-啶掂た啶粪�嵿ぃ啷佮ぐ啷� 啶�啶灌��-啶ㄠぞ啶班ぞ啶�啶｀�嬥そ啶�啶� 啶� 啷� 啷оォ 啷�

kasminn api pr膩j帽a-varair vivikte garg膩dibhir yo nibh峁泃a峁� prak膩艣yate |
n膩r膩ya峁噊'sau bhagav膩n anena s膩mya峁� katha帽cil labhate na c膩para岣� || 12 ||
ata岣� 艣谤墨-madhu-pury膩峁� yo d墨rgha-vi峁ａ箛ur iti 艣ruta岣� |
mah膩-harir mah膩-vi峁ａ箛ur mah膩-n膩r膩ya峁噊'pi ca || 13 ||

Somewhere Garga, the best among learned sages, revealed in confidence that 艢谤墨 碍峁涐梗峁嘺 can be equated only with 叠丑补驳补惫腻苍 艢谤墨 狈腻谤腻测补峁嘺 to some degree, but not completely. He is also famous in 艢谤墨 Madhupuri (惭补迟丑耻谤腻) by such names as 顿墨谤驳丑补-惫颈峁ａ箛耻, 惭补丑腻hari, 惭补丑腻-惫颈峁ａ箛耻 and 惭补丑腻-苍腻谤腻测补峁嘺.

Commentary: Dig-dar艣in墨-峁�墨k膩 with Bh膩v膩nuv膩da

(By 艢谤墨la San膩tana Gosv膩m墨 himself including a deep purport of that commentary)

Suppose the question arises, 鈥淚s 艢谤墨 顿别惫补办墨苍补苍诲补苍补 that 叠丑补驳补惫腻苍 艢谤墨 狈腻谤腻测补峁嘺 Himself?鈥� 艢谤墨 狈腻谤补诲补 wants to remove this doubt and mention the greater importance of the 惫谤补箩补惫腻蝉墨蝉 such as 艢谤墨 Nanda in contrast to the associates of 痴补颈办耻峁囜弓丑补 such as 艢谤墨 骋补谤耻岣峚. Therefore, he first depicts the glories of 艢谤墨 顿别惫补办墨-苍补苍诲补苍补 as superior to the glories of 艢谤墨 狈腻谤腻测补峁嘺 with these verses beginning with kasmin (somewhere).

Although this word kasmin indicates such vraja-惫腻蝉墨蝉 as 艢谤墨 Nanda, their names are not openly mentioned. They have attained the pinnacle of highest mercy from 艢谤墨 碍峁涐梗峁嘺, therefore their glories will be mentioned later. In this context it was not appropriate to mention their glories. Discriminating like this, 艢谤墨 狈腻谤补诲补 simply hints at their glories with the word kasmin.

In this way, the best among learned scholars, Garga and other sages, somewhere quietly divulged the glories of 艢谤墨 顿别惫补办墨-nandana. In what way did they disclose it? He is equal in some degree to 艢谤墨 Vaiku峁囜弓he艣vara who possesses six opulences, but not wholesale. In some respects, such as being the source of all incarnations (补惫补迟腻谤墨) or having the excellence of form, 艢谤墨 碍峁涐梗峁嘺 is similar to 艢谤墨 狈腻谤腻测补峁嘺. Still, He is not equal in every way or all respects. In what way is He 叠丑补驳补惫腻苍 艢谤墨 狈腻谤腻测补峁嘺?

In 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (6.5.74) it is written:

啶愢ざ啷嵿さ啶班�嵿く啶膏�嵿く 啶膏ぎ啶椸�嵿ぐ啶膏�嵿く 啶оぐ啷嵿ぎ啶膏�嵿�� (啶掂��啶班�嵿く啶膏�嵿く) 啶�啶多じ啶� 啶多�嵿ぐ啶苦く啶�
啶溹�嵿�炧ぞ啶�-啶掂�堗ぐ啶距�椸�嵿く啶�啷嬥ざ啷� 啶氞ぞ啶�啶� 啶多ぃ啷嵿ぃ啶距�� 啶�啶� 啶囙い啷�啶權�嵿�椸え啶�

补颈艣惫补谤测补sya samagrasya dharmasya (惫墨谤测补sya) 测补艣补sa岣� 艣riya岣�
箩帽腻苍补-惫补颈谤腻驳测补yo艣 c膩pi 艣a峁囜箛膩峁� bhaga it墨峁単an膩

All six qualities such as opulence (补颈艣惫补谤测补), strength (dharma or 惫墨谤测补), fame (测补艣补), beauty (艣谤墨), knowledge (箩帽腻苍补) and renunciation (惫补颈谤腻驳测补) are expressed by the word bhaga and all these six qualities are present completely in 艢谤墨 狈腻谤腻测补峁嘺; therefore, He is known as 叠丑补驳补惫腻苍 who is possessed of six opulences.

Hence, the meaning of the word 苍腻谤补 is 鈥渢he multitude of living beings鈥� and the meaning of the word ayana is 鈥渙ne who glances mercifully.鈥� Thus, through His potency of knowledge and action (箩帽腻苍补-办谤颈测腻-艣补办迟颈), He endows and engages them with their own maintenance requirements and appropriate management.

Therefore, in name alone 艢谤墨 Vaiku峁囜弓he艣vara is 艢谤墨 狈腻谤腻测补峁嘺, and only from time to time is 叠丑补驳补惫腻苍 艢谤墨 狈腻谤腻测补峁嘺 similar to 艢谤墨 碍峁涐梗峁嘺. However, in 艢谤墨 顿别惫补办墨-苍补苍诲补苍补 the above-mentioned qualities are wonderfully realized to the fullest extent;therefore, He is renowned as the original 狈腻谤腻测补峁嘺 or 惭补丑腻-苍腻谤腻测补峁嘺. Hence Garga Muni said, 鈥溑毎��� Vaiku峁囜弓he艣vara 狈腻谤腻测补苍补 is similar to 艢谤墨 碍峁涐梗峁嘺 to a certain degree.鈥� No other 尘补丑腻-辫耻谤耻峁�a is superior to 艢谤墨 狈腻谤腻测补峁嘺. Etan n膩n膩vat膩r膩峁嚹佱箖, 苍颈诲丑腻苍补峁� b墨jam avyayam (艢谤墨mad-叠丑腻驳补惫补迟补m or 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺 1.3.5): 鈥淗is transcendental form is the seed of all other incarnations.鈥�

By all these proofs it is known that 艢谤墨 狈腻谤腻测补峁嘺 is the root of all the various incarnations or is the source of all incarnations. However, He does not possess the supra-sweet form, qualities, pastimes and other qualities like 艢谤墨 顿别惫补办墨-苍补苍诲补苍补. Even this Supreme 狈腻谤腻测补峁嘺 cannot slightly equate to 艢谤墨 顿别惫补办墨-苍补苍诲补苍补, because 艢谤墨 碍峁涐梗峁嘺 expands that prema by manifesting the waves of the essence of His sweet form, qualities and pastimes.

For instance, the words of 艢谤墨 骋补谤驳腻肠腻谤测补 to 艢谤墨 Nanda 惭补丑腻r膩ja are as follows (艢谤墨mad-叠丑腻驳补惫补迟补m or 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺 10.8.19):

啶むじ啷嵿ぎ啶距え啷� 啶ㄠえ啷嵿う啶距い啷嵿ぎ啶溹�嬧�權く啶� 啶む�� 啶ㄠぞ啶班ぞ啶�啶�-啶膏ぎ啷� 啶椸�佮ぃ啷堗��
啶多�嵿ぐ啶苦く啶� 啶曕��啶班�嵿い啷嵿く啶距え啷佮き啶距さ啷囙�� 啶椸�嬥お啶距く啶膏�嵿さ 啶膏ぎ啶距す啶苦い啶�

tasm膩n nand膩tmajo鈥檡a峁� te n膩r膩ya峁嘺-samo gu峁嘺i岣�
艣riy膩 k墨rty膩nubh膩vena gop膩yasva sam膩hita岣�

鈥淥 Nanda, this Son of yours is equal to 狈腻谤腻测补苍补 in His transcendental qualities, opulence, fame and influence鈥攖herefore you should carefully raise Him.鈥�

The purport is that one whose qualities, form, opulences and so on, are like 艢谤墨 狈腻谤腻测补峁嘺鈥檚, alone is similar to 艢谤墨 狈腻谤腻测补峁嘺. Now, although that same 狈腻谤腻测补峁嘺鈥檚 qualities are like Him, however 艢谤墨 狈腻谤腻测补峁嘺 is not equal in manifesting His sweet dress and pastimes. In other words, this 艢谤墨 碍峁涐梗峁嘺 will increase the 腻测补岣� or wealth of the prema of the gopas such as 艢谤墨 Nanda or the meaning of the word 腻测补岣� is 鈥渢hat beneficial process and wealth of the topmost bliss that is aptly collected.鈥� On the other hand, if it is read as sveti, then by the words 腻测补岣� and sva the meaning comes out to be 测辞驳补-办峁�e尘补 (acquirement and maintenance). He is of the nature of yoga-办峁�e尘补 for the gopas; therefore, focus your heart one-pointedly on Him. By these words of 艢谤墨 Garga it is revealed that 艢谤墨 碍峁涐梗峁嘺 makes arrangements for the maintenance and acquirements of the gopas; therefore, He would exhibit the most sweet qualities, form, pastimes and so on, in Vraja. However, in 痴补颈办耻峁囜弓丑补 there is no such arrangement of the 测辞驳补办峁�e尘补. Therefore, He is directly 叠丑补驳补惫腻苍; in other words, although the qualities are present so wonderfully in 艢谤墨 狈腻谤腻测补苍补, this 艢谤墨 碍峁涐梗峁嘺 alone is known as svaya峁� bhagav膩n (the Supreme Personality of Godhead Himself).