TEXT 1
TEXT
sri-suka uvaca
atra sargo visargas ca
sthanam posanam utayah
manvantaresanukatha
nirodho muktir asrayah
SYNONYMS
sri-sukah uvaca–Sri Sukadeva Gosvami said; atra–in this Srimad-
Bhagavatam; sargah–statement of the creation of the universe; visargah–
statement of subcreation; ca–also; sthanam–the planetary systems;
posanam–protection; utayah–the creative impetus; manvantara–changes of
Manus; isa-anukathah–the science of God; nirodhah–going back home, back
to Godhead; muktih–liberation; asrayah–the summum bonum.
TRANSLATION
Sri Sukadeva Gosvami said: In the Srimad-Bhagavatam there are ten
divisions of statements regarding the following: the creation of the
universe, subcreation, planetary systems, protection by the Lord, the
creative impetus, the change of Manus, the science of God, returning
home, back to Godhead, liberation, and the summum bonum.
TEXT 2
TEXT
dasamasya visuddhy-artham
navanam iha laksanam
varnayanti mahatmanah
srutenarthena canjasa
SYNONYMS
dasamasya–of the summum bonum; visuddhi–isolation; artham–purpose;
navanam–of the other nine; iha–in this Srimad-Bhagavatam; laksanam–
symptoms; varnayanti–they describe; maha-atmanah–the great sages;
srutena–by Vedic evidences; arthena–by direct explanation; ca–and;
anjasa–summarily.
TRANSLATION
To isolate the transcendence of the summum bonum, the symptoms of the
rest are described sometimes by Vedic inference, sometimes by direct
explanation, and sometimes by summary explanations given by the great
sages.
TEXT 3
TEXT
bhuta-matrendriya-dhiyam
janma sarga udahrtah
brahmano guna-vaisamyad
visargah paurusah smrtah
SYNONYMS
bhuta–the five gross elements (the sky, etc.); matra–objects
perceived by the senses; indriya–the senses; dhiyam–of the mind; janma-
-creation; sargah–manifestation; udahrtah–is called the creation;
brahmanah–of Brahma, the first purusa; guna-vaisamyat–by interaction of
the three modes of nature; visargah–re-creation; paurusah–resultant
activities; smrtah–it is so known.
TRANSLATION
The elementary creation of sixteen items of matter–namely the five
elements [fire, water, land, air and sky], sound, form, taste, smell,
touch, and the eyes, ears, nose, tongue, skin and mind–is known as
sarga, whereas subsequent resultant interaction of the modes of material
TEXT 4
TEXT
sthitir vaikuntha-vijayah
posanam tad-anugrahah
manvantarani sad-dharma
utayah karma-vasanah
SYNONYMS
sthitih–the right situation; vaikuntha-vijayah–the victory of the
Lord of Vaikuntha; posanam–maintenance; tat-anugrahah–His causeless
mercy; manvantarani–the reign of the Manus; sat-dharmah–perfect
occupational duty; utayah–impetus to work; karma-vasanah–desire for
fruitive work.
TRANSLATION
The right situation for the living entities is to obey the laws of the
Lord and thus be in perfect peace of mind under the protection of the
Supreme Personality of Godhead. The Manus and their laws are meant to
give right direction in life. The impetus for activity is the desire for
TEXT 5
TEXT
avataranucaritam
hares casyanuvartinam
pumsam isa-kathah prokta
nanakhyanopabrmhitah
SYNONYMS
avatara–incarnation of Godhead; anucaritam–activities; hareh–of the
Personality of Godhead; ca–also; asya–of His; anuvartinam–followers;
pumsam–of the persons; isa-kathah–the science of God; proktah–is said;
nana–various; akhyana–narrations; upabrmhitah–described.
TRANSLATION
The science of God describes the incarnations of the Personality of
Godhead and His different activities together with the activities of His
TEXT 6
TEXT
nirodho ‘syanusayanam
atmanah saha saktibhih
muktir hitvanyatha rupam
sva-rupena vyavasthitih
SYNONYMS
nirodhah–the winding up of the cosmic manifestation; asya–of His;
anusayanam–the lying down of the purusa incarnation Maha-Visnu in mystic
slumber; atmanah–of the living entities; saha–along with; saktibhih–
with the energies; muktih–liberation; hitva–giving up; anyatha–
otherwise; rupam–form; sva-rupena–in constitutional form; vyavasthitih-
-permanent situation.
TRANSLATION
The merging of the living entity, along with his conditional living
tendency, with the mystic lying down of the Maha-Visnu is called the
winding up of the cosmic manifestation. Liberation is the permanent
situation of the form of the living entity after he gives up the
TEXT 7
TEXT
abhasas ca nirodhas ca
yato ‘sty adhyavasiyate
sa asrayah param brahma
paramatmeti sabdyate
SYNONYMS
abhasah–the cosmic manifestation; ca–and; nirodhah–and its winding
up; ca–also; yatah–from the source; asti–is; adhyavasiyate–become
manifested; sah–He; asrayah–reservoir; param–the Supreme; brahma–
Being; paramatma–the Supersoul; iti–thus; sabdyate–called.
TRANSLATION
The supreme one who is celebrated as the Supreme Being or the Supreme
Soul is the supreme source of the cosmic manifestation as well as its
reservoir and winding up. Thus He is the Supreme Fountainhead, the
TEXT 8
TEXT
yo ‘dhyatmiko ‘yam purusah
so ‘sav evadhidaivikah
yas tatrobhaya-vicchedah
puruso hy adhibhautikah
SYNONYMS
yah–one who; adhyatmikah–is possessed of the sense organs; ayam–
this; purusah–personality; sah–he; asau–that; eva–also; adhidaivikah-
-controlling deity; yah–that which; tatra–there; ubhaya–of both;
vicchedah–separation; purusah–person; hi–for; adhibhautikah–the
visible body or the embodied living entity.
TRANSLATION
The individual person possessing different instruments of senses is
called the adhyatmic person, and the individual controlling deity of the
senses is called adhidaivic. The embodiment seen on the eyeballs is
TEXT 9
TEXT
ekam ekatarabhave
yada nopalabhamahe
tritayam tatra yo veda
sa atma svasrayasrayah
SYNONYMS
ekam–one; ekatara–another; abhave–in the absence of; yada–because;
na–does not; upalabhamahe–perceptible; tritayam–in three stages;
tatra–there; yah–the one; veda–who knows; sah–he; atma–the
Supersoul; sva–own; asraya–shelter; asrayah–of the shelter.
TRANSLATION
All three of the above-mentioned stages of different living entities
are interdependent. In the absence of one, another is not understood. But
the Supreme Being who sees every one of them as the shelter of the
shelter is independent of all, and therefore He is the supreme shelter.
PURPORT
There are innumerable living entities, one dependent on the other in
the relationship of the controlled and the controller. But without the
medium of perception, no one can know or understand who is the controlled
and who is the controller. For example, the sun controls the power of our
vision, we can see the sun because the sun has its body, and the sunlight
is useful only because we have eyes. Without our having eyes, the
sunlight is useless, and without sunlight the eyes are useless. Thus they
are interdependent, and none of them is independent. Therefore the
natural question arises concerning who made them interdependent. The one
who has made such a relationship of interdependence must be ultimately
completely independent. As stated in the beginning of the Srimad-
Bhagavatam, the ultimate source of all interdependent objectives is the
complete independent subject. This ultimate source of all interdependence
is the Supreme Truth or Paramatma, the Supersoul, who is not dependent on
anything else. He is svasrayasrayah. He is only dependent on His self,
and thus He is the supreme shelter of everything. Although Paramatma and
Brahman are subordinate to Bhagavan, because Bhagavan is Purusottama or
the Superperson, He is the source of the Supersoul also. In the Bhagavadgita
(15.18) Lord Krsna says that He is the Purusottama and the source of
TEXT 10
TEXT
puruso ‘ndam vinirbhidya
yadasau sa vinirgatah
atmano ‘yanam anvicchann
apo ‘sraksic chucih sucih
SYNONYMS
purusah–the Supreme Person, Paramatma; andam–the universes;
vinirbhidya–making them each separately situated; yada–when; asau–the
same; sah–He (the Lord); vinirgatah–came out; atmanah–of Himself;
ayanam–lying in place; anvicchan–desiring; apah–water; asraksit–
created; sucih–the most pure; sucih–transcendental.
TRANSLATION
After separating the different universes, the gigantic universal form
of the Lord [Maha-Visnu], which came out of the causal ocean, the place
of appearance for the first purusa-avatara, entered into each of the
separate universes, desiring to lie on the created transcendental water
TEXT 11
TEXT
tasv avatsit sva-srstasu
sahasram parivatsaran
tena narayano nama
yad apah purusodbhavah
SYNONYMS
tasu–in that; avatsit–resided; sva–own; srstasu–in the matter of
creation; sahasram–one thousand; parivatsaran–years of His measurement;
tena–for that reason; narayanah–the Personality of Godhead named
Narayana; nama–name; yat–because; apah–water; purusa-udbhavah–
emanated from the Supreme Person.
TRANSLATION
That Supreme Person is not impersonal and therefore is distinctively a
nara, or person. Therefore the transcendental water created from the
Supreme Nara is known as nara. And because He lies down on that water, He
TEXT 12
TEXT
dravyam karma ca kalas ca
svabhavo jiva eva ca
yad-anugrahatah santi
na santi yad-upeksaya
SYNONYMS
dravyam–physical elements; karma–action; ca–and; kalah–time; ca–
also; sva-bhavah jivah–the living entities; eva–certainly; ca–also;
yat–whose; anugrahatah–by the mercy of; santi–exist; na–does not;
santi–exist; yat-upeksaya–by negligence.
TRANSLATION
One should definitely know that all material ingredients, activities,
time and modes, and the living entities who are meant to enjoy them all,
exist by His mercy only, and as soon as He does not care for them,
TEXT 13
TEXT
eko nanatvam anvicchan
yoga-talpat samutthitah
viryam hiranmayam devo
mayaya vyasrjat tridha
SYNONYMS
ekah–He, one alone; nanatvam–varieties; anvicchan–so desiring;
yoga-talpat–from the bedstead of mystic slumber; samutthitah–thus
generated; viryam–the semina; hiranmayam–golden hue; devah–the
demigod; mayaya–by the external energy; vyasrjat–perfectly created;
tridha–in three features.
TRANSLATION
The Lord, while lying on His bed of mystic slumber, generated the
seminal symbol, golden in hue, through external energy out of His desire
TEXT 14
TEXT
adhidaivam athadhyatmam
adhibhutam iti prabhuh
athaikam paurusam viryam
tridhabhidyata tac chrnu
SYNONYMS
adhidaivam–the controlling entities; atha–now; adhyatmam–the
controlled entities; adhibhutam–the material bodies; iti–thus; prabhuh-
-the Lord; atha–in this way; ekam–one only; paurusam–of His Lordship;
viryam–potency; tridha–in three; abhidyata–divided; tat–that; srnu–
just hear from me.
TRANSLATION
Just hear from me how the potency of His Lordship divides one into
three, called the controlling entities, the controlled entities and the
material bodies, in the manner mentioned above.
TEXT 15
TEXT
antah sarira akasat
purusasya vicestatah
ojah saho balam jajne
tatah prano mahan asuh
SYNONYMS
antah sarire–within the body; akasat–from the sky; purusasya–of
Maha-Visnu; vicestatah–while so trying, or willing; ojah–the energy of
the senses; sahah–mental force; balam–bodily strength; jajne–
generated; tatah–thereafter; pranah–the living force; mahan asuh–the
fountainhead of everyone’s life.
TRANSLATION
From the sky situated within the transcendental body of the
manifesting Maha-Visnu, sense energy, mental force and bodily strength
are all generated, as well as the sum total of the fountainhead of the
total living force.
TEXT 16
TEXT
anuprananti yam pranah
pranantam sarva-jantusu
apanantam apananti
nara-devam ivanugah
SYNONYMS
anuprananti–follow the living symptoms; yam–whom; pranah–senses;
pranantam–endeavoring; sarva-jantusu–in all living entities; apanantam-
-stop endeavoring; apananti–all others stop; nara-devam–a king; iva–
like; anugah–the followers.
TRANSLATION
As the followers of a king follow their lord, similarly when the total
energy is in motion, all other living entities move, and when the total
energy stops endeavoring, all other living entities stop sensual
TEXT 17
TEXT
pranenaksipata ksut trd
antara jayate vibhoh
pipasato jaksatas ca
pran mukham nirabhidyata
SYNONYMS
pranena–by the living force; aksipata–being agitated; ksut–hunger;
trt–thirst; antara–from within; jayate–generates; vibhoh–of the
Supreme; pipasatah–being desirous to quench the thirst; jaksatah–being
desirous to eat; ca–and; prak–at first; mukham–the mouth;
nirabhidyata–was opened.
TRANSLATION
The living force, being agitated by the virat-purusa, generated hunger
TEXT 18
TEXT
mukhatas talu nirbhinnam
jihva tatropajayate
tato nana-raso jajne
jihvaya yo ‘dhigamyate
SYNONYMS
mukhatah–from the mouth; talu–the palate; nirbhinnam–being
generated; jihva–the tongue; tatra–thereupon; upajayate–becomes
manifested; tatah–thereupon; nana-rasah–various tastes; jajne–became
manifested; jihvaya–by the tongue; yah–which; adhigamyate–become
relished.
TRANSLATION
From the mouth the palate became manifested, and thereupon the tongue
was also generated. After this all the different tastes came into
TEXT 19
TEXT
vivaksor mukhato bhumno
vahnir vag vyahrtam tayoh
jale caitasya suciram
nirodhah samajayata
SYNONYMS
vivaksoh–when there was a need to speak; mukhatah–from the mouth;
bhumnah–of the Supreme; vahnih–fire or the controlling deity of fire;
vak–vibration; vyahrtam–speeches; tayoh–by both; jale–in the water;
ca–however; etasya–of all these; suciram–a very, very long time;
nirodhah–suspension; samajayata–did continue.
TRANSLATION
When the Supreme desired to speak, speeches were vibrated from the
mouth. Then the controlling deity Fire was generated from the mouth. But
TEXT 20
TEXT
nasike nirabhidyetam
dodhuyati nabhasvati
tatra vayur gandha-vaho
ghrano nasi jighrksatah
SYNONYMS
nasike–in the nostrils; nirabhidyetam–being developed; dodhuyati–
rapidly blowing; nabhasvati–air respiration; tatra–thereupon; vayuh–
air; gandha-vahah–smelling odor; ghranah–sense of smell; nasi–in the
nose; jighrksatah–desiring to smell odors.
TRANSLATION
Thereafter, when the supreme purusa desired to smell odors, the
nostrils and respiration were generated, the nasal instrument and odors
came into existence, and the controlling deity of air, carrying smell,
also became manifested.TEXT 21
TEXT
yadatmani niralokam
atmanam ca didrksatah
nirbhinne hy aksini tasya
jyotis caksur guna-grahah
SYNONYMS
yada–while; atmani–unto Himself; niralokam–without any light;
atmanam–His own transcendental body; ca–also other bodily forms;
didrksatah–desired to look upon; nirbhinne–due to being sprouted; hi–
for; aksini–of the eyes; tasya–of Him; jyotih–the sun; caksuh–the
eyes; guna-grahah–the power of seeing.
TRANSLATION
Thus when everything existed in darkness, the Lord desired to see
Himself and all that was created. Then the eyes, the illuminating god
Sun, the power of vision and the object of sight all became manifested.TEXT 22
TEXT
bodhyamanasya rsibhir
atmanas taj jighrksatah
karnau ca nirabhidyetam
disah srotram guna-grahah
SYNONYMS
bodhyamanasya–desiring to understand; rsibhih–by the authorities;
atmanah–of the Supreme Being; tat–that; jighrksatah–when He desired to
take up; karnau–the ears; ca–also; nirabhidyetam–became manifested;
disah–the direction or the god of air; srotram–the power of hearing;
guna-grahah–and the objects of hearing.
TRANSLATION
By development of the desire of the great sages to know, the ears, the
power of hearing, the controlling deity of hearing, and the objects of
hearing became manifested. The great sages desired to hear about the
Self.TEXT 23
TEXT
vastuno mrdu-kathinyalaghu-
gurv-osna-sitatam
jighrksatas tvan nirbhinna
tasyam roma-mahi-ruhah
tatra cantar bahir vatas
tvaca labdha-guno vrtah
SYNONYMS
vastunah–of all matter; mrdu–softness; kathinya–hardness; laghu–
lightness; guru–heaviness; osna–warmness; sitatam–coldness;
jighrksatah–desiring to perceive; tvak–the touch sensation; nirbhinna–
distributed; tasyam–in the skin; roma–hairs on the body; mahi-ruhah–as
well as the trees, the controlling deities; tatra–there; ca–also;
antah–within; bahih–outside; vatah tvaca–the sense of touch or the
skin; labdha–having been perceived; gunah–objects of sense perception;
vrtah–generated.
TRANSLATION
When there was a desire to perceive the physical characteristics of
matter, such as softness, hardness, warmth, cold, lightness and
heaviness, the background of sensation, the skin, the skin pores, the
hairs on the body and their controlling deities (the trees) were
generated. Within and outside the skin is a covering of air through which
sense perception became prominent.TEXT 24
TEXT
hastau ruruhatus tasya
nana-karma-cikirsaya
tayos tu balavan indra
adanam ubhayasrayam
SYNONYMS
hastau–the hands; ruruhatuh–manifested; tasya–His; nana–various;
karma–work; cikirsaya–being so desirous; tayoh–of them; tu–however;
balavan–to give strength; indrah–the demigod in heaven; adanam–
activities of the hand; ubhaya-asrayam–dependent on both the demigod and
the hand.
TRANSLATION
Thereafter when the Supreme Person desired to perform varieties of
work, the two hands and their controlling strength, and Indra, the
demigod in heaven, became manifested, as also the acts dependent on both
the hands and the demigod.TEXT 25
TEXT
gatim jigisatah padau
ruruhate ‘bhikamikam
padbhyam yajnah svayam havyam
karmabhih kriyate nrbhih
SYNONYMS
gatim–movement; jigisatah–so desiring; padau–the legs; ruruhate–
being manifested; abhikamikam–purposeful; padbhyam–from the legs;
yajnah–Lord Visnu; svayam–personally Himself; havyam–the duties;
karmabhih–by one’s occupational duty; kriyate–caused to be done;
nrbhih–by different human beings.
TRANSLATION
Thereupon, because of His desiring to control movement, His legs
became manifested, and from the legs the controlling deity named Visnu
was generated. By His personal supervision of this act, all varieties of
human being are busily engaged in dutiful occupational sacrifice.TEXT 26
TEXT
nirabhidyata sisno vai
prajanandamrtarthinah
upastha asit kamanam
priyam tad-ubhayasrayam
SYNONYMS
nirabhidyata–came out; sisnah–the genitals; vai–certainly; prajaananda–
sex pleasure; amrta-arthinah–aspiring to taste the nectar;
upasthah–the male or female organ; asit–came into existence; kamanam–
of the lustful; priyam–very dear; tat–that; ubhaya-asrayam–shelter for
both.
TRANSLATION
Thereupon, for sexual pleasure, begetting offspring and tasting
heavenly nectar, the Lord developed the genitals, and thus there is the
genital organ and its controlling deity, the Prajapati. The object of
sexual pleasure and the controlling deity are under the control of the
genitals of the Lord.TEXT 27
TEXT
utsisrksor dhatu-malam
nirabhidyata vai gudam
tatah payus tato mitra
utsarga ubhayasrayah
SYNONYMS
utsisrksoh–desiring to evacuate; dhatu-malam–refuse of eatables;
nirabhidyata–became open; vai–certainly; gudam–the evacuating hole;
tatah–thereafter; payuh–the evacuating sense organ; tatah–thereafter;
mitrah–the controlling demigod; utsargah–the substance evacuated;
ubhaya–both; asrayah–shelter.
TRANSLATION
Thereafter, when He desired to evacuate the refuse of eatables, the
evacuating hole, anus, and the sensory organ thereof developed along with
the controlling deity Mitra. The sensory organ and the evacuating
substance are both under the shelter of the controlling deity.TEXT 28
TEXT
asisrpsoh purah purya
nabhi-dvaram apanatah
tatrapanas tato mrtyuh
prthaktvam ubhayasrayam
SYNONYMS
asisrpsoh–desiring to go everywhere; purah–in different bodies;
puryah–from one body; nabhi-dvaram–the navel or abdominal hole;
apanatah–was manifested; tatra–thereupon; apanah–stopping of the vital
force; tatah–thereafter; mrtyuh–death; prthaktvam–separately; ubhaya–
both; asrayam–shelter.
TRANSLATION
Thereafter, when He desired to move from one body to another, the
navel and the air of departure and death were combinedly created. The
navel is the shelter for both, namely death and the separating force.TEXT 29
TEXT
aditsor anna-pananam
asan kuksy-antra-nadayah
nadyah samudras ca tayos
tustih pustis tad-asraye
SYNONYMS
aditsoh–desiring to have; anna-pananam–of food and drink; asan–
there became; kuksi–the abdomen; antra–the intestines; nadayah–and the
arteries; nadyah–the rivers; samudrah–seas; ca–also; tayoh–of them;
tustih–sustenance; pustih–metabolism; tat–of them; asraye–the source.
TRANSLATION
When there was a desire to have food and drink, the abdomen and the
intestines and also the arteries became manifested. The rivers and seas
are the source of their sustenance and metabolism.TEXT 30
TEXT
nididhyasor atma-mayam
hrdayam nirabhidyata
tato manas candra iti
sankalpah kama eva ca
SYNONYMS
nididhyasoh–being desirous to know; atma-mayam–own energy; hrdayam–
the location of the mind; nirabhidyata–was manifested; tatah–
thereafter; manah–the mind; candrah–the controlling deity of the mind,
the moon; iti–thus; sankalpah–determination; kamah–desire; eva–as
much as; ca–also.
TRANSLATION
When there was a desire to think about the activities of His own
energy, then the heart (the seat of the mind), the mind, the moon,
determination and all desire became manifested.TEXT 31
TEXT
tvak-carma-mamsa-rudhiramedo-
majjasthi-dhatavah
bhumy-ap-tejomayah sapta
prano vyomambu-vayubhih
SYNONYMS
tvak–the thin layer on the skin; carma–skin; mamsa–flesh; rudhira–
blood; medah–fat; majja–marrow; asthi–bone; dhatavah–elements; bhumi-
-earth; ap–water; tejah–fire; mayah–predominating; sapta–seven;
pranah–breathing air; vyoma–sky; ambu–water; vayubhih–by the air.
TRANSLATION
The seven elements of the body, namely the thin layer on the skin, the
skin itself, the flesh, blood, fat, marrow and bone, are all made of
earth, water and fire, whereas the life breath is produced by the sky,
water and air.TEXT 32
TEXT
gunatmakanindriyani
bhutadi-prabhava gunah
manah sarva-vikaratma
buddhir vijnana-rupini
SYNONYMS
guna-atmakani–attached to the qualities; indriyani–the senses;
bhuta-adi–material ego; prabhavah–influenced by; gunah–the modes of
material nature; manah–the mind; sarva–all; vikara–affection
(happiness and distress); atma–form; buddhih–intelligence; vijnana–
deliberation; rupini–featuring.
TRANSLATION
The sense organs are attached to the modes of material nature, and the
modes of material nature are products of the false ego. The mind is
subjected to all kinds of material experiences (happiness and distress),
and the intelligence is the feature of the mind’s deliberation.TEXT 33
TEXT
etad bhagavato rupam
sthulam te vyahrtam maya
mahy-adibhis cavaranair
astabhir bahir avrtam
SYNONYMS
etat–all these; bhagavatah–of the Personality of Godhead; rupam–
form; sthulam–gross; te–unto you; vyahrtam–explained; maya–by me;
mahi–the planets; adibhih–and so on; ca–unlimitedly; avaranaih–by
coverings; astabhih–by eight; bahih–external; avrtam–covered.
TRANSLATION
Thus by all this, the external feature of the Personality of Godhead
is covered by gross forms such as those of planets, which were explained
to you by me.TEXT 34
TEXT
atah param suksmatamam
avyaktam nirvisesanam
anadi-madhya-nidhanam
nityam van-manasah param
SYNONYMS
atah–therefore; param–transcendental; suksmatamam–finer than the
finest; avyaktam–unmanifested; nirvisesanam–without material features;
anadi–without beginning; madhya–without an intermediate stage;
nidhanam–without end; nityam–eternal; vak–words; manasah–of the mind;
param–transcendental.
TRANSLATION
Therefore beyond this [gross manifestation] is a transcendental
manifestation finer than the finest form. It has no beginning, no
intermediate stage and no end; therefore it is beyond the limits of
expression or mental speculation and is distinct from the material
conception.TEXT 35
TEXT
amuni bhagavad-rupe
maya te hy anuvarnite
ubhe api na grhnanti
maya-srste vipascitah
SYNONYMS
amuni–all these; bhagavat–unto the Supreme Personality of Godhead;
rupe–in the forms; maya–by me; te–unto you; hi–certainly; anuvarnite-
-described respectively; ubhe–both; api–also; na–never; grhnanti–
accepts; maya–external; srste–being so manifested; vipah-citah–the
learned one who knows.
TRANSLATION
Neither of the above forms of the Lord, as just described unto you
from the material angle of vision, is accepted by the pure devotees of
the Lord who know Him well.TEXT 36
TEXT
sa vacya-vacakataya
bhagavan brahma-rupa-dhrk
nama-rupa-kriya dhatte
sakarmakarmakah parah
SYNONYMS
sah–He; vacya–by His forms and activities; vacakataya–by His
transcendental qualities and entourage; bhagavan–the Personality of
Godhead; brahma–absolute; rupa-dhrk–by accepting visible forms; nama–
name; rupa–form; kriya–pastimes; dhatte–accepts; sa-karma–engaged in
work; akarmakah–without being affected; parah–transcendence.
TRANSLATION
He, the Personality of Godhead, manifests Himself in a transcendental
form, being the subject of His transcendental name, quality, pastimes,
entourage and transcendental variegatedness. Although He is unaffected by
all such activities, He appears to be so engaged.TEXTS 37-40
TEXT
praja-patin manun devan
rsin pitr-ganan prthak
siddha-carana-gandharvan
vidyadhrasura-guhyakan
kinnarapsaraso nagan
sarpan kimpurusan naran
matr raksah-pisacams ca
preta-bhuta-vinayakan
kusmandonmada-vetalan
yatudhanan grahan api
khagan mrgan pasun vrksan
girin nrpa sarisrpan
dvi-vidhas catur-vidha ye ‘nye
jala-sthala-nabhaukasah
kusalakusala misrah
karmanam gatayas tv imah
SYNONYMS
praja-patin–Brahma and his sons like Daksa and others; manun–the
periodical heads like Vaivasvata Manu; devan–like Indra, Candra and
Varuna; rsin–like Bhrgu and Vasistha; pitr-ganan–the inhabitants of the
Pita planets; prthak–separately; siddha–the inhabitants of the Siddha
planet; carana–the inhabitants of the Carana planet; gandharvan–the
inhabitants of the Gandharva planets; vidyadhra–the inhabitants of the
Vidyadhara planet; asura–the atheists; guhyakan–the inhabitants of the
Yaksa planet; kinnara–the inhabitants of the Kinnara planet; apsarasah–
the beautiful angels of the Apsara planet; nagan–the serpentine
inhabitants of Nagaloka; sarpan–the inhabitants of Sarpaloka (snakes);
kimpurusan–the monkey-shaped inhabitants of the Kimpurusa planet; naran-
-the inhabitants of earth; matr–the inhabitants of Matrloka; raksah–the
inhabitants of the demoniac planet; pisacan–the inhabitants of
Pisacaloka; ca–also; preta–the inhabitants of Pretaloka; bhuta–the
evil spirits; vinayakan–the goblins; kusmanda–will-o’-the-wisp; unmada-
-lunatics; vetalan–the jinn; yatudhanan–a particular type of evil
spirit; grahan–the good and evil stars; api–also; khagan–the birds;
mrgan–the forest animals; pasun–the household animals; vrksan–the
ghosts; girin–the mountains; nrpa–O King; sarisrpan–reptiles; dvividhah–
the moving and the standing living entities; catuh-vidhah–living
entities born from embryos, eggs, perspiration and seeds; ye–others;
anye–all; jala–water; sthala–land; nabha-okasah–birds; kusala–in
happiness; akusalah–in distress; misrah–in mixed happiness and
distress; karmanam–according to one’s own past deeds; gatayah–as result
of; tu–but; imah–all of them.
TRANSLATION
O King, know from me that all living entities are created by the
Supreme Lord according to their past deeds. This includes Brahma and his
sons like Daksa, the periodical heads like Vaivasvata Manu, the demigods
like Indra, Candra and Varuna, the great sages like Bhrgu, Vyasa and
Vasistha, the inhabitants of Pitrloka and Siddhaloka, the Caranas,
Gandharvas, Vidyadharas, Asuras, Yaksas, Kinnaras and angels, the
serpentines, the monkey-shaped Kimpurusas, the human beings, the
inhabitants of Matrloka, the demons, Pisacas, ghosts, spirits, lunatics
and evil spirits, the good and evil stars, the goblins, the animals in
the forest, the birds, the household animals, the reptiles, the
mountains, the moving and standing living entities, the living entities
born from embryos, from eggs, from perspiration and from seeds, and all
others, whether they be in the water, land or sky, in happiness, in
distress or in mixed happiness and distress. All of them, according to
their past deeds, are created by the Supreme Lord.TEXT 41
TEXT
sattvam rajas tama iti
tisrah sura-nr-narakah
tatrapy ekaikaso rajan
bhidyante gatayas tridha
yadaikaikataro ‘nyabhyam
sva-bhava upahanyate
SYNONYMS
sattvam–the mode of goodness; rajah–the mode of passion; tamah–the
mode of darkness; iti–thus; tisrah–the three; sura–demigod; nr–human
being; narakah–one who is suffering hellish conditions; tatra api–even
there; ekaikasah–another; rajan–O King; bhidyante–divide into;
gatayah–movements; tridha–three; yada–at that time; ekaikatarah–one
in relation with another; anyabhyam–from the other; sva-bhavah–habit;
upahanyate–develops.
TRANSLATION
According to the different modes of material nature–the mode of
goodness, the mode of passion and the mode of darkness–there are
different living creatures, who are known as demigods, human beings and
hellish living entities. O King, even a particular mode of nature, being
mixed with the other two, is divided into three, and thus each kind of
living creature is influenced by the other modes and acquires its habits
also.TEXT 42
TEXT
sa evedam jagad-dhata
bhagavan dharma-rupa-dhrk
pusnati sthapayan visvam
tiryan-nara-suradibhih
SYNONYMS
sah–He; eva–certainly; idam–this; jagat-dhata–the maintainer of
the entire universe; bhagavan–the Personality of Godhead; dharma-rupadhrk–
assuming the form of religious principles; pusnati–maintains;
sthapayan–after establishing; visvam–the universes; tiryak–living
entities lower than the human beings; nara–the human beings; suraadibhih–
by the demigodly incarnations.
TRANSLATION
He, the Personality of Godhead, as the maintainer of all in the
universe, appears in different incarnations after establishing the
creation, and thus He reclaims all kinds of conditioned souls amongst the
humans, the nonhumans and the demigods.TEXT 43
TEXT
tatah kalagni-rudratma
yat srstam idam atmanah
sanniyacchati tat kale
ghananikam ivanilah
SYNONYMS
tatah–thereafter, at the end; kala–destruction; agni–fire; rudraatma–
in the form of Rudra; yat–whatever; srstam–created; idam–all
these; atmanah–of His own; sam–completely; niyacchati–annihilates; tat
kale–at the end of the millennium; ghana-anikam–bunches of clouds; iva-
-like that of; anilah–air.
TRANSLATION
Thereafter, at the end of the millennium, the Lord Himself in the form
of Rudra, the destroyer, will annihilate the complete creation as the
wind displaces the clouds.TEXT 44
TEXT
ittham-bhavena kathito
bhagavan bhagavattamah
nettham-bhavena hi param
drastum arhanti surayah
SYNONYMS
ittham–in these features; bhavena–the matter of creation and
destruction; kathitah–described; bhagavan–the Personality of Godhead;
bhagavat-tamah–by the great transcendentalists; na–not; ittham–in
this; bhavena–features; hi–only; param–most glorious; drastum–to see;
arhanti–deserve; surayah–great devotees.
TRANSLATION
The great transcendentalists thus describe the activities of the
Supreme Personality of Godhead, but the pure devotees deserve to see more
glorious things in transcendence, beyond these features.TEXT 45
TEXT
nasya karmani janmadau
parasyanuvidhiyate
kartrtva-pratisedhartham
mayayaropitam hi tat
SYNONYMS
na–never; asya–of the creation; karmani–in the matter of; janmaadau–
creation and destruction; parasya–of the Supreme; anuvidhiyate–it
is so described; kartrtva–engineering; pratisedha-artham–counteract;
mayaya–by the external energy; aropitam–is manifested; hi–for; tat–
the creator.
TRANSLATION
There is no direct engineering by the Lord for the creation and
destruction of the material world. What is described in the Vedas about
His direct interference is simply to counteract the idea that material
nature is the creator.TEXT 46
TEXT
ayam tu brahmanah kalpah
savikalpa udahrtah
vidhih sadharano yatra
sargah prakrta-vaikrtah
SYNONYMS
ayam–this process of creation and annihilation; tu–but; brahmanah–
of Brahma; kalpah–his one day; sa-vikalpah–along with the duration of
the universes; udahrtah–exemplified; vidhih–regulative principles;
sadharanah–in summary; yatra–wherein; sargah–creation; prakrta–in the
matter of material nature; vaikrtah–disbursement.
TRANSLATION
This process of creation and annihilation described in summary herein
is the regulative principle during the duration of Brahma’s one day. It
is also the regulative principle in the creation of mahat, in which the
material nature is dispersed.Therefore the thirty kalpas of Brahma are: (1) Sveta-kalpa, (2)
Nilalohita, (3) Vamadeva, (4) Gathantara, (5) Raurava, (6) Prana, (7)
Brhat-kalpa, (8) Kandarpa, (9) Sadyotha, (10) Isana, (11) Dhyana, (12)
Sarasvata, (13) Udana, (14) Garuda, (15) Kaurma, (16) Narasimha, (17)
Samadhi, (18) Agneya, (19) Visnuja, (20) Saura, (21) Soma-kalpa, (22)
Bhavana, (23) Supuma, (24) Vaikuntha, (25) Arcisa, (26) Vali-kalpa, (27)
Vairaja, (28) Gauri-kalpa, (29) Mahesvara, (30) Paitr-kalpa.TEXT 47
TEXT
parimanam ca kalasya
kalpa-laksana-vigraham
yatha purastad vyakhyasye
padmam kalpam atho srnu
SYNONYMS
parimanam–measurement; ca–also; kalasya–of time; kalpa–a day of
Brahma; laksana–symptoms; vigraham–form; yatha–as much as; purastat–
hereafter; vyakhyasye–shall be explained; padmam–by the name Padma;
kalpam–the duration of a day; atho–thus; srnu–just hear.
TRANSLATION
O King, I shall in due course explain the measurement of time in its
gross and subtle features with the specific symptoms of each, but for the
present let me explain unto you the Padma-kalpa.TEXT 48
TEXT
saunaka uvaca
yad aha no bhavan suta
ksatta bhagavatottamah
cacara tirthani bhuvas
tyaktva bandhun sudustyajan
SYNONYMS
saunakah uvaca–Sri Saunaka Muni said; yat–as; aha–you said; nah–
unto us; bhavan–your good self; suta–O Suta; ksatta–Vidura; bhagavatauttamah–
one of the topmost devotees of the Lord; cacara–practiced;
tirthani–places of pilgrimage; bhuvah–on the earth; tyaktva–leaving
aside; bandhun–all relatives; su-dustyajan–very difficult to give up.
TRANSLATION
Saunaka Rsi, after hearing all about the creation, inquired from Suta
Gosvami about Vidura, for Suta Gosvami had previously informed him how
Vidura left home, leaving aside all his relatives, who were very
difficult to leave.TEXTS 49-50
TEXT
ksattuh kausaraves tasya
samvado ‘dhyatma-samsritah
yad va sa bhagavams tasmai
prstas tattvam uvaca ha
bruhi nas tad idam saumya
vidurasya vicestitam
bandhu-tyaga-nimittam ca
yathaivagatavan punah
SYNONYMS
ksattuh–of Vidura; kausaraveh–as that of Maitreya; tasya–their;
samvadah–news; adhyatma–in the matter of transcendental knowledge;
samsritah–full of; yat–which; va–anything else; sah–he; bhagavan–His
Grace; tasmai–unto him; prstah–inquired; tattvam–the truth; uvaca–
answered; ha–in the past; bruhi–please tell; nah–unto us; tat–those
matters; idam–here; saumya–O gentle one; vidurasya–of Vidura;
vicestitam–activities; bandhu-tyaga–renouncing the friends; nimittam–
the cause of; ca–also; yatha–as; eva–also; agatavan–came back; punah-
-again (at home).
TRANSLATION
Saunaka Rsi said: Let us know, please, what topics were discussed
between Vidura and Maitreya, who talked on transcendental subjects, and
what was inquired by Vidura and replied by Maitreya. Also please let us
know the reason for Vidura’s giving up the connection of his family
members, and why he again came home. Please also let us know the
activities of Vidura while he was in the places of pilgrimage.TEXT 51
TEXT
suta uvaca
rajna pariksita prsto
yad avocan maha-munih
tad vo ‘bhidhasye srnuta
rajnah prasnanusaratah
SYNONYMS
sutah uvaca–Sri Suta Gosvami replied; rajna–by the King; pariksita–
by Pariksit; prstah–as asked; yat–what; avocat–spoke; maha-munih–the
great sage; tat–that very thing; vah–unto you; abhidhasye–I shall
explain; srnuta–please hear; rajnah–by the King; prasna–question;
anusaratah–in accordance with.
TRANSLATION
Sri Suta Gosvami explained: I shall now explain to you the very
subjects explained by the great sage in answer to King Pariksit’s
inquiries. Please hear them attentively.
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