TEXT 1
TEXT
maitreya uvaca
sat-sevaniyo bata puru-vamso
yal loka-palo bhagavat-pradhanah
babhuvithehajita-kirti-malam
pade pade nutanayasy abhiksnam
SYNONYMS
maitreyah uvaca–Sri Maitreya Muni said; sat-sevaniyah–worthy to
serve the pure devotees; bata–oh, certainly; puru-vamsah–the
descendants of King Puru; yat–because; loka-palah–the kings are;
bhagavat-pradhanah–chiefly devoted to the Personality of Godhead;
babhuvitha–you are also born; iha–in this; ajita–the Lord, who is
unconquerable; kirti-malam–chain of transcendental activities; pade
pade–step by step; nutanayasi–becoming newer and newer; abhiksnam–
always.
TRANSLATION
The great sage Maitreya Muni said to Vidura: The royal dynasty of King
Puru is worthy to serve the pure devotees because all the descendants of
that family are devoted to the Personality of Godhead. You are also born
in that family, and it is wonderful that because of your attempt the
transcendental pastimes of the Lord are becoming newer and newer at every
TEXT 2
TEXT
so ‘ham nrnam ksulla-sukhaya duhkham
mahad gatanam viramaya tasya
pravartaye bhagavatam puranam
yad aha saksad bhagavan rsibhyah
SYNONYMS
sah–that; aham–I; nrnam–of the human being; ksulla–very little;
sukhaya–for happiness; duhkham–distress; mahat–great; gatanam–entered
into; viramaya–for mitigation; tasya–his; pravartaye–in beginning;
bhagavatam–Srimad-Bhagavatam; puranam–Vedic supplement; yat–which;
aha–said; saksat–directly; bhagavan–the Personality of Godhead;
rsibhyah–unto the sages.
TRANSLATION
Let me now begin speaking on the Bhagavata Purana, which was directly
spoken to the great sages by the Personality of Godhead for the benefit
of those who are entangled in extreme miseries for the sake of very
TEXT 3
TEXT
asinam urvyam bhagavantam adyam
sankarsanam devam akuntha-sattvam
vivitsavas tattvam atah parasya
kumara-mukhya munayo ‘nvaprcchan
SYNONYMS
asinam–seated; urvyam–in the bottom of the universe; bhagavantam–
unto the Lord; adyam–the original; sankarsanam–Sankarsana; devam–the
Personality of Godhead; akuntha-sattvam–undeterred knowledge;
vivitsavah–being inquisitive to know; tattvam atah–truth like this;
parasya–regarding the Supreme Personality of Godhead; kumara–the boysaint;
mukhyah–headed by; munayah–great sages; anvaprcchan–inquired
like this.
TRANSLATION
Some time ago, being inquisitive to know, Sanat-kumara, the chief of
the boy-saints, accompanied by other great sages, inquired exactly like
you about the truths regarding Vasudeva, the Supreme, from Lord
TEXT 4
TEXT
svam eva dhisnyam bahu manayantam
yad vasudevabhidham amananti
pratyag-dhrtaksambuja-kosam isad
unmilayantam vibudhodayaya
SYNONYMS
svam–Himself; eva–thus; dhisnyam–situated; bahu–greatly;
manayantam–esteemed; yat–that which; vasudeva–Lord Vasudeva; abhidham-
-by the name; amananti–acknowledge; pratyak-dhrta-aksa–eyes settled for
introspection; ambuja-kosam–lotuslike eye; isat–slightly; unmilayantam-
-opened; vibudha–of the greatly learned sages; udayaya–for the sake of
advancement.
TRANSLATION
At that time Lord Sankarsana was meditating upon His Supreme Lord,
whom the learned esteem as Lord Vasudeva, but for the sake of the
advancement of the great learned sages He slightly opened His lotus like
eyes and began to speak.
TEXT 5
TEXT
svardhuny-udardraih sva-jata-kalapair
upasprsantas caranopadhanam
padmam yad arcanty ahi-raja-kanyah
sa-prema nana-balibhir vararthah
SYNONYMS
svardhuni-uda–by the water of the Ganges; ardraih–being moistened;
sva-jata–bunch of hairs; kalapaih–situated on the head; upasprsantah–
by so touching; carana-upadhanam–the shelter of His feet; padmam–the
lotus shelter; yat–that which; arcanti–worships; ahi-raja–the serpentking;
kanyah–daughters; sa-prema–with great devotion; nana–various;
balibhih–paraphernalia; vara-arthah–being desirous of husbands.
TRANSLATION
The sages came from the highest planets down to the lower region
through the water of the Ganges, and therefore the hair on their heads
was wet. They touched the lotus feet of the Lord, which are worshiped
with various paraphernalia by the daughters of the serpent-king when they
TEXT 6
TEXT
muhur grnanto vacasanuragaskhalat-
padenasya krtani taj-jnah
kirita-sahasra-mani-pravekapradyotitoddama-
phana-sahasram
SYNONYMS
muhuh–again and again; grnantah–glorifying; vacasa–by words;
anuraga–with great affection; skhalat-padena–with symmetrical rhythm;
asya–of the Lord; krtani–activities; tat-jnah–those who know the
pastimes; kirita–helmets; sahasra–thousands; mani-praveka–glowing
effulgence of the valuable stones; pradyotita–emanating from; uddama–
raised; phana–hoods; sahasram–thousands.
TRANSLATION
The four Kumaras, headed by Sanat-kumara, who all knew the
transcendental pastimes of the Lord, glorified the Lord in rhythmic
accents with selected words full of affection and love. At that time Lord
Sankarsana, with His thousands of raised hoods, began to radiate an
TEXT 7
TEXT
proktam kilaitad bhagavattamena
nivrtti-dharmabhirataya tena
sanat-kumaraya sa caha prstah
sankhyayanayanga dhrta-vrataya
SYNONYMS
proktam–was said; kila–certainly; etat–this; bhagavattamena–by
Lord Sankarsana; nivrtti–renunciation; dharma-abhirataya–unto one who
has taken this religious vow; tena–by Him; sanat-kumaraya–unto Sanatkumara;
sah–he; ca–also; aha–said; prstah–when inquired of;
sankhyayanaya–unto the great sage Sankhyayana; anga–my dear Vidura;
dhrta-vrataya–unto one who has taken such a vow.
TRANSLATION
Lord Sankarsana thus spoke the purport of Srimad-Bhagavatam to the
great sage Sanat-kumara, who had already taken the vow of renunciation.
Sanat-kumara also, in his turn, when inquired of by Sankhyayana Muni,
TEXT 8
TEXT
sankhyayanah paramahamsya-mukhyo
vivaksamano bhagavad-vibhutih
jagada so ‘smad-gurave ‘nvitaya
parasarayatha brhaspates ca
SYNONYMS
sankhyayanah–the great sage Sankhyayana; paramahamsya-mukhyah–the
chief of all transcendentalists; vivaksamanah–while reciting; bhagavatvibhutih–
the glories of the Lord; jagada–explained; sah–he; asmat–of
me; gurave–unto the spiritual master; anvitaya–followed; parasaraya–
unto the sage Parasara; atha brhaspateh ca–also to Brhaspati.
TRANSLATION
The great sage Sankhyayana was the chief amongst the
transcendentalists, and when he was describing the glories of the Lord in
terms of Srimad-Bhagavatam, it so happened that my spiritual master,
Parasara, and Brhaspati both heard him.
TEXT 9
TEXT
provaca mahyam sa dayalur ukto
munih pulastyena puranam adyam
so ‘ham tavaitat kathayami vatsa
sraddhalave nityam anuvrataya
SYNONYMS
provaca–said; mahyam–unto me; sah–he; dayaluh–kindhearted; uktah–
aforementioned; munih–sage; pulastyena–by the sage Pulastya; puranam
adyam–the foremost of all the Puranas; sah aham–that also I; tava–unto
you; etat–this; kathayami–shall speak; vatsa–my dear son; sraddhalave-
-unto one who is faithful; nityam–always; anuvrataya–unto one who is a
follower.
TRANSLATION
The great sage Parasara, as aforementioned, being so advised by the
great sage Pulastya, spoke unto me the foremost of the Puranas
[Bhagavatam]. I shall also describe this before you, my dear son, in
TEXT 10
TEXT
udaplutam visvam idam tadasid
yan nidrayamilita-drn nyamilayat
ahindra-talpe ‘dhisayana ekah
krta-ksanah svatma-ratau nirihah
SYNONYMS
uda–water; aplutam–submerged in; visvam–the three worlds; idam–
this; tada–at that time; asit–it so remained; yat–in which; nidraya–
in slumber; amilita–closed; drk–eyes; nyamilayat–not completely
closed; ahi-indra–the great snake Ananta; talpe–on the bed of;
adhisayanah–lying on; ekah–alone; krta-ksanah–being engaged; sva-atmaratau–
enjoying in His internal potency; nirihah–without any part of
external energy.
TRANSLATION
At that time when the three worlds were submerged in water,
Garbhodakasayi Visnu was alone, lying on His bedstead, the great snake
Ananta, and although He appeared to be in slumber in His own internal
potency, free from the action of the external energy, His eyes were not
TEXT 11
TEXT
so ‘ntah sarire ‘rpita-bhuta-suksmah
kalatmikam saktim udirayanah
uvasa tasmin salile pade sve
yathanalo daruni ruddha-viryah
SYNONYMS
sah–the Supreme Lord; antah–within; sarire–in the transcendental
body; arpita–kept; bhuta–material elements; suksmah–subtle; kalaatmikam–
the form of time; saktim–energy; udirayanah–invigorating;
uvasa–resided; tasmin–therein; salile–in the water; pade–in the
place; sve–His own; yatha–as much as; analah–fire; daruni–in the fuel
wood; ruddha-viryah–submerged strength.
TRANSLATION
Just like the strength of fire within fuel wood, the Lord remained
within the water of dissolution, submerging all the living entities in
TEXT 12
TEXT
catur-yuganam ca sahasram apsu
svapan svayodiritaya sva-saktya
kalakhyayasadita-karma-tantro
lokan apitan dadrse sva-dehe
SYNONYMS
catuh–four; yuganam–of the millenniums; ca–also; sahasram–one
thousand; apsu–in the water; svapan–dreaming in sleep; svaya–with His
internal potency; udiritaya–for further development; sva-saktya–by His
own energy; kala-akhyaya–by the name kala; asadita–being so engaged;
karma-tantrah–in the matter of fruitive activities; lokan–the total
living entities; apitan–bluish; dadrse–saw it so; sva-dehe–in His own
body.
TRANSLATION
The Lord lay down for four thousand yuga cycles in His internal
potency, and by His external energy He appeared to be sleeping within the
water. When the living entities were coming out for further development
of their fruitive activities, actuated by the energy called kala-sakti,
TEXT 13
TEXT
tasyartha-suksmabhinivista-drster
antar-gato ‘rtho rajasa taniyan
gunena kalanugatena viddhah
susyams tadabhidyata nabhi-desat
SYNONYMS
tasya–His; artha–subject; suksma–subtle; abhinivista-drsteh–of one
whose attention was fixed; antah-gatah–internal; arthah–purpose;
rajasa–by the mode of passion of material nature; taniyan–very subtle;
gunena–by the qualities; kala-anugatena–in due course of time; viddhah-
-agitated; susyan–generating; tada–then; abhidyata–pierced through;
nabhi-desat–from the abdomen.
TRANSLATION
The subtle subject matter of creation, on which the Lord’s attention
was fixed, was agitated by the material mode of passion, and thus the
subtle form of creation pierced through His abdomen.
TEXT 14
TEXT
sa padma-kosah sahasodatisthat
kalena karma-pratibodhanena
sva-rocisa tat salilam visalam
vidyotayann arka ivatma-yonih
SYNONYMS
sah–that; padma-kosah–bud of a lotus flower; sahasa–suddenly;
udatisthat–appeared; kalena–by time; karma–fruitive activities;
pratibodhanena–awakening; sva-rocisa–by its own effulgence; tat–that;
salilam–water of devastation; visalam–vast; vidyotayan–illuminating;
arkah–the sun; iva–like; atma-yonih–generating from the Personality of
Visnu.
TRANSLATION
Piercing through, this sum total form of the fruitive activity of the
living entities took the shape of the bud of a lotus flower generated
from the Personality of Visnu, and by His supreme will it illuminated
everything, like the sun, and dried up the vast waters of devastation.
TEXT 15
TEXT
tal loka-padmam sa u eva visnuh
pravivisat sarva-gunavabhasam
tasmin svayam vedamayo vidhata
svayambhuvam yam sma vadanti so ‘bhut
SYNONYMS
tat–that; loka–universal; padmam–lotus flower; sah–He; u–
certainly; eva–factually; visnuh–the Lord; pravivisat–entered into;
sarva–all; guna-avabhasam–reservoir of all modes of nature; tasmin–in
which; svayam–in person; veda-mayah–the personality of Vedic wisdom;
vidhata–controller of the universe; svayam-bhuvam–self-born; yam–whom;
sma–in the past; vadanti–do say; sah–he; abhut–generated.
TRANSLATION
Into that universal lotus flower Lord Visnu personally entered as the
Supersoul, and when it was thus impregnated with all the modes of
material nature, the personality of Vedic wisdom, whom we call the selfborn,
TEXT 16
TEXT
tasyam sa cambho-ruha-karnikayam
avasthito lokam apasyamanah
parikraman vyomni vivrtta-netras
catvari lebhe ‘nudisam mukhani
SYNONYMS
tasyam–in that; sah–Brahma; ca–and; ambhah–water; ruha-karnikayam-
-whorl of the lotus; avasthitah–being situated; lokam–the world;
apasyamanah–without being able to see; parikraman–circumambulating;
vyomni–in space; vivrtta-netrah–while moving the eyes; catvari–four;
lebhe–achieved; anudisam–in terms of direction; mukhani–heads.
TRANSLATION
Brahma, born out of the lotus flower, could not see the world,
although he was situated in the whorl. He therefore circumambulated all
of space, and while moving his eyes in all directions he achieved four
heads in terms of the four directions.
TEXT 17
TEXT
tasmad yuganta-svasanavaghurnajalormi-
cakrat salilad virudham
upasritah kanjam u loka-tattvam
natmanam addhavidad adi-devah
SYNONYMS
tasmat–from there; yuga-anta–at the end of the millennium; svasana–
the air of devastation; avaghurna–because of movement; jala–water;
urmi-cakrat–out of the circle of waves; salilat–from the water;
virudham–situated on them; upasritah–having the shelter of; kanjam–
lotus flower; u–in astonishment; loka-tattvam–the mystery of creation;
na–not; atmanam–himself; addha–perfectly; avidat–could understand;
adi-devah–the first demigod.
TRANSLATION
Lord Brahma, situated in that lotus, could not perfectly understand
the creation, the lotus or himself. At the end of the millennium the air
of devastation began to move the water and the lotus in great circular
TEXT 18
TEXT
ka esa yo ‘sav aham abja-prstha
etat kuto vabjam ananyad apsu
asti hy adhastad iha kincanaitad
adhisthitam yatra sata nu bhavyam
SYNONYMS
kah–who; esah–this; yah asau aham–that I am; abja-prsthe–on top of
the lotus; etat–this; kutah–wherefrom; va–either; abjam–lotus flower;
ananyat–otherwise; apsu–in the water; asti–there is; hi–certainly;
adhastat–from below; iha–in this; kincana–anything; etat–this;
adhisthitam–situated; yatra–wherein; sata–automatically; nu–or not;
bhavyam–must be.
TRANSLATION
Lord Brahma, in his ignorance, contemplated: Who am I that am situated
on the top of this lotus? Wherefrom has it sprouted? There must be
something downwards, and that from which this lotus has grown must be
TEXT 19
TEXT
sa ittham udviksya tad-abja-nalanadibhir
antar-jalam avivesa
narvag-gatas tat-khara-nala-nalanabhim
vicinvams tad avindatajah
SYNONYMS
sah–he (Brahma); ittham–in this way; udviksya–contemplating; tat–
that; abja–lotus; nala–stem; nadibhih–by the pipe; antah-jalam–within
the water; avivesa–entered into; na–not; arvak-gatah–in spite of going
inside; tat-khara-nala–the stem of the lotus; nala–pipe; nabhim–of the
navel; vicinvan–thinking much of it; tat–that; avindata–understood;
ajah–the self-born.
TRANSLATION
Lord Brahma, thus contemplating, entered the water through the channel
of the stem of the lotus. But in spite of entering the stem and going
TEXT 20
TEXT
tamasy apare viduratma-sargam
vicinvato ‘bhut sumahams tri-nemih
yo deha-bhajam bhayam irayanah
pariksinoty ayur ajasya hetih
SYNONYMS
tamasi apare–because of an ignorant way of searching; vidura–O
Vidura; atma-sargam–the cause of his creation; vicinvatah–while
contemplating; abhut–it so became; su-mahan–very great; tri-nemih–time
of three dimensions; yah–which; deha-bhajam–of the embodied; bhayam–
fearfulness; irayanah–generating; pariksinoti–diminishing the one
hundred years; ayuh–duration of life; ajasya–of the self-born; hetih–
the wheel of eternal time.
TRANSLATION
O Vidura, while searching in that way about his existence, Brahma
reached his ultimate time, which is the eternal wheel in the hand of
Visnu and which generates fear in the mind of the living entity like the
fear of death.
TEXT 21
TEXT
tato nivrtto ‘pratilabdha-kamah
sva-dhisnyam asadya punah sa devah
sanair jita-svasa-nivrtta-citto
nyasidad arudha-samadhi-yogah
SYNONYMS
tatah–thereafter; nivrttah–retired from that endeavor; apratilabdhakamah–
without achievement of the desired destination; sva-dhisnyam–own
seat; asadya–reaching; punah–again; sah–he; devah–the demigod;
sanaih–without delay; jita-svasa–controlling the breathing; nivrtta–
retired; cittah–intelligence; nyasidat–sat down; arudha–in confidence;
samadhi-yogah–in meditation on the Lord.
TRANSLATION
Thereafter, being unable to achieve the desired destination, he
retired from such searching and came back again to the top of the lotus.
Thus, controlling all objectives, he concentrated his mind on the Supreme
TEXT 22
TEXT
kalena so ‘jah purusayusabhipravrtta-
yogena virudha-bodhah
svayam tad antar-hrdaye ‘vabhatam
apasyatapasyata yan na purvam
SYNONYMS
kalena–in due course of time; sah–he; ajah–the self-born Brahma;
purusa-ayusa–by the duration of his age; abhipravrtta–being engaged;
yogena–in meditation; virudha–developed; bodhah–intelligence; svayam–
automatically; tat antah-hrdaye–in the heart; avabhatam–manifested;
apasyata–saw; apasyata–did see; yat–which; na–not; purvam–before.
TRANSLATION
At the end of Brahma’s one hundred years, when his meditation was
complete, he developed the required knowledge, and as a result he could
see in his head the Supreme within himself, whom he could not see before
TEXT 23
TEXT
mrnala-gaurayata-sesa-bhogaparyanka
ekam purusam sayanam
phanatapatrayuta-murdha-ratnadyubhir
hata-dhvanta-yuganta-toye
SYNONYMS
mrnala–lotus flower; gaura–white all over; ayata–gigantic; sesabhoga–
body of Sesa-naga; paryanke–on the bed; ekam–alone; purusam–the
Supreme Person; sayanam–was lying; phana-atapatra–umbrella of a serpent
hood; ayuta–bedecked with; murdha–head; ratna–jewels; dyubhih–by the
rays; hata-dhvanta–darkness dissipated; yuga-anta–devastation; toye–in
the water.
TRANSLATION
Brahma could see that on the water there was a gigantic lotuslike
white bedstead, the body of Sesa-naga, on which the Personality of
Godhead was lying alone. The whole atmosphere was illuminated by the rays
of the jewels bedecking the hood of Sesa-naga, and that illumination
dissipated all the darkness of those regions.
TEXT 24
TEXT
preksam ksipantam haritopaladreh
sandhyabhra-niver uru-rukma-murdhnah
ratnodadharausadhi-saumanasya
vana-srajo venu-bhujanghripanghreh
SYNONYMS
preksam–the panorama; ksipantam–deriding; harita–green; upala–
coral; adreh–of the hell; sandhya-abhra-niveh–of the dress of the
evening sky; uru–great; rukma–gold; murdhnah–on the summit; ratna–
jewels; udadhara–waterfalls; ausadhi–herbs; saumanasya–of the scenery;
vana-srajah–flower garland; venu–dress; bhuja–hands; anghripa–trees;
anghreh–legs.
TRANSLATION
The luster of the transcendental body of the Lord mocked the beauty of
the coral mountain. The coral mountain is very beautifully dressed by the
evening sky, but the yellow dress of the Lord mocked its beauty. There is
gold on the summit of the mountain, but the Lord’s helmet, bedecked with
jewels, mocked it. The mountain’s waterfalls, herbs, etc., with a
panorama of flowers, seem like garlands, but the Lord’s gigantic body,
and His hands and legs, decorated with jewels, pearls, tulasi leaves and
TEXT 25
TEXT
ayamato vistaratah sva-manadehena
loka-traya-sangrahena
vicitra-divyabharanamsukanam
krta-sriyapasrita-vesa-deham
SYNONYMS
ayamatah–by length; vistaratah–by breadth; sva-mana–by His own
measurement; dehena–by the transcendental body; loka-traya–the three
(upper, middle and lower) planetary systems; sangrahena–by total
absorption; vicitra–variegated; divya–transcendental; abharanaamsukanam–
rays of the ornaments; krta-sriya apasrita–beauty created by
those dresses and ornaments; vesa–dressed; deham–transcendental body.
TRANSLATION
His transcendental body, unlimited in length and breadth, occupied the
three planetary systems, upper, middle and lower. His body was selfilluminated
by unparalleled dress and variegatedness and was properly
ornamented.TEXT 26
TEXT
pumsam sva-kamaya vivikta-margair
abhyarcatam kama-dughanghri-padmam
pradarsayantam krpaya nakhendumayukha-
bhinnanguli-caru-patram
SYNONYMS
pumsam–of the human being; sva-kamaya–according to the desire;
vivikta-margaih–by the path of devotional service; abhyarcatam–
worshiped; kama-dugha-anghri-padmam–the lotus feet of the Lord, which
can award all desired fruits; pradarsayantam–while showing them; krpaya-
-by causeless mercy; nakha–nails; indu–moonlike; mayukha–rays; bhinna-
-divided; anguli–figures; caru-patram–very beautiful.
TRANSLATION
The Lord showed His lotus feet by raising them. His lotus feet are the
source of all awards achieved by devotional service free from material
contamination. Such awards are for those who worship Him in pure
devotion. The splendor of the transcendental rays from His moonlike
toenails and fingernails appeared like the petals of a flower.TEXT 27
TEXT
mukhena lokarti-hara-smitena
parisphurat-kundala-manditena
sonayitenadhara-bimba-bhasa
pratyarhayantam sunasena subhrva
SYNONYMS
mukhena–by a gesture of the face; loka-arti-hara–vanquisher of the
distress of the devotees; smitena–by smiling; parisphurat–dazzling;
kundala–earrings; manditena–decorated with; sonayitena–acknowledging;
adhara–of His lips; bimba–reflection; bhasa–rays; pratyarhayantam–
reciprocating; su-nasena–by His pleasing nose; su-bhrva–and pleasing
eyebrows.
TRANSLATION
He also acknowledged the service of the devotees and vanquished their
distress by His beautiful smile. The reflection of His face, decorated
with earrings, was so pleasing because it dazzled with the rays from His
lips and the beauty of His nose and eyebrows.TEXT 28
TEXT
kadamba-kinjalka-pisanga-vasasa
svalankrtam mekhalaya nitambe
harena cananta-dhanena vatsa
srivatsa-vaksah-sthala-vallabhena
SYNONYMS
kadamba-kinjalka–saffron dust of the kadamba flower; pisanga–dress
of the color; vasasa–by clothing; su-alankrtam–well decorated;
mekhalaya–by the belt; nitambe–on the waist; harena–by the garland;
ca–also; ananta–highly; dhanena–valuable; vatsa–my dear Vidura;
srivatsa–of the transcendental marking; vaksah-sthala–on the chest;
vallabhena–very pleasing.
TRANSLATION
O my dear Vidura, the Lord’s waist was covered with yellow cloth
resembling the saffron dust of the kadamba flower, and it was encircled
by a well-decorated belt. His chest was decorated with the srivatsa
marking and a necklace of unlimited value.
TEXT 29
TEXT
parardhya-keyura-mani-pravekaparyasta-
dordanda-sahasra-sakham
avyakta-mulam bhuvananghripendram
ahindra-bhogair adhivita-valsam
SYNONYMS
parardhya–very valuable; keyura–ornaments; mani-praveka–highly
valuable jewels; paryasta–disseminating; dordanda–arms; sahasra-sakham-
-with thousands of branches; avyakta-mulam–self-situated; bhuvana–
universal; anghripa–trees; indram–the Lord; ahi-indra–Anantadeva;
bhogaih–by hoods; adhivita–surrounded; valsam–shoulders.
TRANSLATION
As a sandalwood tree is decorated with fragrant flowers and branches,
the Lord’s body was decorated with valuable jewels and pearls. He was the
self-situated tree, the Lord of all others in the universe. And as a
sandalwood tree is covered with many snakes, so the Lord’s body was also
covered by the hoods of Ananta.TEXT 30
TEXT
caracarauko bhagavan-mahidhram
ahindra-bandhum salilopagudham
kirita-sahasra-hiranya-srngam
avirbhavat kaustubha-ratna-garbham
SYNONYMS
cara–moving animals; acara–nonmoving trees; okah–the place or
situation; bhagavat–the Personality of Godhead; mahidhram–the mountain;
ahi-indra–Sri Anantadeva; bandhum–friend; salila–water; upagudham–
submerged; kirita–helmets; sahasra–thousands; hiranya–gold; srngam–
peaks; avirbhavat–manifested; kaustubha–the Kaustubha jewel; ratnagarbham–
ocean.
TRANSLATION
Like a great mountain, the Lord stands as the abode for all moving and
nonmoving living entities. He is the friend of the snakes because Lord
Ananta is His friend. As a mountain has thousands of golden peas, so the
Lord was seen with the thousands of golden-helmeted hoods of Ananta-naga;
and as a mountain is sometimes filled with jewels, so also His
transcendental body was fully decorated with valuable jewels. As a
mountains is sometimes submerged in the ocean water, so the Lord is
sometimes submerged in the water of devastation.
TEXT 31
TEXT
nivitam amnaya-madhu-vrata-sriya
sva-kirti-mayya vana-malaya harim
suryendu-vayv-agny-agamam tri-dhamabhih
parikramat-pradhanikair durasadam
SYNONYMS
nivitam–so being enclosed; amnaya–Vedic wisdom; madhu-vrata-sriya–
sweet sound in beauty; sva-kirti-mayya–by His own glories; vana-malaya–
flower garland; harim–unto the Lord; surya–the sun; indu–the moon;
vayu–the air; agni–the fire; agamam–unapproachable; tri-dhamabhih–by
the three planetary systems; parikramat–circumambulating; pradhanikaih–
for fighting; durasadam–very difficult to reach.
TRANSLATION
Lord Brahma, thus looking upon the Lord in the shape of a mountain,
concluded that He was Hari, the Personality of Godhead. He saw that the
garland of flowers on His chest glorified Him with Vedic wisdom in sweet
songs and looked very beautiful. He was protected by the Sudarsana wheel
for fighting, and even the sun, moon, air, fire, etc., could not have
access to Him.
TEXT 32
TEXT
tarhy eva tan-nabhi-sarah-sarojam
atmanam ambhah svasanam viyac ca
dadarsa devo jagato vidhata
natah param loka-visarga-drstih
SYNONYMS
tarhi–therefore; eva–certainly; tat–His; nabhi–navel; sarah–lake;
sarojam–lotus flower; atmanam–Brahma; ambhah–the devastating water;
svasanam–the drying air; viyat–the sky; ca–also; dadarsa–looked upon;
devah–demigod; jagatah–of the universe; vidhata–maker of the
destination; na–not; atah param–beyond; loka-visarga–creation of the
cosmic manifestation; drstih–glance.
TRANSLATION
When Lord Brahma, the maker of the universal destination, thus saw the
Lord, be simultaneously glanced over creation. Lord Brahma saw the lake
in Lord Visnu’s navel, and the lotus flower, as well as the devastating
water, the drying air and the sky. All became visible to him.
TEXT 33
TEXT
sa karma-bijam rajasoparaktah
prajah sisrksann iyad eva drstva
astaud visargabhimukhas tam idyam
avyakta-vartmany abhivesitatma
SYNONYMS
sah–he (Brahma); karma-bijam–seed of worldly activities; rajasa
uparaktah–initiated by the mode of passion; prajah–living entities;
sisrksan–willing to create progeny; iyat–all the five causes of
creation; eva–thus; drstva–looking on; astaut–prayed for; visarga–
creation after the creation by the Lord; abhimukhah–towards; tam–that;
idyam–worshipable; avyakta–transcendental; vartmani–on the path of;
abhivesita–fixed; atma–mind.
TRANSLATION
Lord Brahma, thus being surcharged with the mode of passion, became
inclined to create, and after seeing the five causes of creation
indicated by the Personality of Godhead, he began to offer his respectful
prayers on the path of the creative mentality.
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