sribhagavatam - Skandah 3 (Canto 3) chapters 8 to 10)

Vyasadev

Praneetha

The Madbhagavatam

Canto 3 (Skandah)

Chapter 8: Manifestation of Brahmâ from Garbhodakas'âyî Vishnu

3.8.1

maitreya uvāca
sat-sevanīyo bata pūru-vaṁśo
yal loka-pālo bhagavat-pradhānaḥ
babhūvithehājita-kīrti-mālāṁ
pade pade nūtanayasy abhīkṣṇam

(1) S'rî Maitreya said: 'The descendants of King Pûru deserve it to be honored because their kings are chiefly devoted to the Supreme Personality; and with you who are also born in this chain of devotional activity in respect of the Invincible One, there is step by step [with every question you ask] constantly new light shed on this subject matter.

3.8.2

so 'haṁ nṛṇāṁ kṣulla-sukhāya duḥkhaṁ
mahad gatānāṁ viramāya tasya
pravartaye bhāgavataṁ purāṇaṁ
yad āha sākṣād bhagavān ṛṣibhyaḥ

(2) Let me therefore now discuss this Bhâgavatam, this Vedic supplement which originally by the Supreme Lord in person was spoken to the wise for the mitigation of the great distress of the human beings who experience so little happiness.

3.8.3

āsīnam urvyāṁ bhagavantam ādyaṁ
saṅkarṣaṇaṁ devam akuṇṭha-sattvam
vivitsavas tattvam ataḥ parasya
kumāra-mukhyā munayo 'nvapṛcchan

(3) The son of Brahmâ [Sanat-kumâra] as the leader of the great sages [the four boy-saints, the Kumâras], just like you inquired after the truth concerning the Original Personality with Lord Sankarshana [the first plenary portion and companion of the Lord] who undeterred in His knowledge resides at the basis of the universe.

3.8.4

svam eva dhiṣṇyaṁ bahu mānayantaṁ
yad vāsudevābhidham āmananti
pratyag-dhṛtākṣāmbuja-kośam īṣad
unmīlayantaṁ vibudhodayāya

(4) He in that position with Him whom one in great esteem calls Vâsudeva had turned His vision inwards, but to encourage the highly learned sages He forthwith slightly opened His lotuslike eyes.

3.8.5

svardhuny-udārdraiḥ sva-jaṭā-kalāpair
upaspṛśantaś caraṇopadhānam
padmaṁ yad arcanty ahi-rāja-kanyāḥ
sa-prema nānā-balibhir varārthāḥ

 (5) With the hairs on their heads wet from the water of the Ganges they touched the shelter of His lotus feet that is worshiped by the daughters of the serpent-king with great devotion and various paraphernalia in the desire for a good husband.

3.8.6

muhur gṛṇanto vacasānurāga-
skhalat-padenāsya kṛtāni taj-jñāḥ
kirīṭa-sāhasra-maṇi-praveka-
pradyotitoddāma-phaṇā-sahasram

(6) Known with His pastimes they with words and great affection in rhythmic accord repeatedly glorified the activities while from the thousands of raised hoods [of Ananta, the serpent king] the glowing effulgence emanated of the valuable stones upon their thousands of helmets.

3.8.7

proktaṁ kilaitad bhagavattamena
nivṛtti-dharmābhiratāya tena
sanat-kumārāya sa cāha pṛṣṭaḥ
sāṅkhyāyanāyāṅga dhṛta-vratāya

 (7) Oh Vidura one says that He then discussed the purport of the Bhâgavatam with Sanat-kumâra who had taken the [yoga] vow of renunciation and, as was requested, passed it on to Sânkhyâyana who had also taken the vow.

3.8.8

sāṅkhyāyanaḥ pāramahaṁsya-mukhyo
vivakṣamāṇo bhagavad-vibhūtīḥ
jagāda so 'smad-gurave 'nvitāya
parāśarāyātha bṛhaspateś ca

(8) When the great sage Sânkhyâyana as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] expounded on it, the spiritual master Parâs'ara whom I followed as also Brihaspati were present.

3.8.9

provāca mahyaṁ sa dayālur ukto
muniḥ pulastyena purāṇam ādyam
so 'haṁ tavaitat kathayāmi vatsa
śraddhālave nityam anuvratāya

(9) Urged on by sage Pulastya he [Parâs'ara] kindheartedly told me this finest one of the Purânas which I on my turn will relate to you, my dear son, for you are an ever faithfull follower.

3.8.10

udāplutaṁ viśvam idaṁ tadāsīd
yan nidrayāmīlita-dṛṅ nyamīlayat
ahīndra-talpe 'dhiśayāna ekaḥ
kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ

(10) At the time the three worlds were submerged in the waters He [Garbhodakas'âyî Vishnu] was lying down there with nearly closed eyes upon the snake bed Ananta desiring nothing more but the satisfaction of His internal potency.

3.8.11

so 'ntaḥ śarīre 'rpita-bhūta-sūkṣmaḥ
kālātmikāṁ śaktim udīrayāṇaḥ
uvāsa tasmin salile pade sve
yathānalo dāruṇi ruddha-vīryaḥ

(11) The way the power of fire is hidden in wood He resided there in the water keeping all that existed in the subtle of His transcendental body from where He gives life in the form of Time [kâla].

3.8.12

catur-yugānāṁ ca sahasram apsu
svapan svayodīritayā sva-śaktyā
kālākhyayāsādita-karma-tantro
lokān apītān dadṛśe sva-dehe

(12) For the duration of thousand times four yugas [4.32 billion years] He lay asleep with His internal potency for the sake of the further development - by means of His force called kâla [time] - of the worlds of the living beings who depend on fruitive activities. That role gave His body a bluish look [the blue of the refuge of the vivifying water].

3.8.13

tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer
antar-gato 'rtho rajasā tanīyān
guṇena kālānugatena viddhaḥ
sūṣyaṁs tadābhidyata nābhi-deśāt

(13) In accord with the purpose of His internal attention for the subtle subject matter, there was in due course of time because of the material activity of the modes of nature, the agitation [of the primal substance] that then most subtly broke forth from His abdomen [from the ether].

3.8.14

sa padma-kośaḥ sahasodatiṣṭhat
kālena karma-pratibodhanena
sva-rociṣā tat salilaṁ viśālaṁ
vidyotayann arka ivātma-yoniḥ

(14) With the Time that roused the karma into activity, soon from the original self [of Vishnu] with that [agitation] a lotus bud appeared that just like a sun illumined the vast waters with its effulgence.

3.8.15

tal loka-padmaṁ sa u eva viṣṇuḥ
prāvīviśat sarva-guṇāvabhāsam
tasmin svayaṁ vedamayo vidhātā
svayambhuvaṁ yaṁ sma vadanti so 'bhūt

(15) That lotus flower of  factually the universe was entered by Vishnu in person as the reservoir of all qualities from which, so one says, He in the beginning generated the personality of Vedic wisdom, the controller of the universe who is the self-born one [Brahmâ].

3.8.16

tasyāṁ sa cāmbho-ruha-karṇikāyām
avasthito lokam apaśyamānaḥ
parikraman vyomni vivṛtta-netraś
catvāri lebhe 'nudiśaṁ mukhāni

(16) [Brahmâ] in that water situated on the whorl of the lotus couldn't discern the world and spying all around in the four directions he thus received his four heads.

3.8.17

tasmād yugānta-śvasanāvaghūrṇa-
jalormi-cakrāt salilād virūḍham
upāśritaḥ kañjam u loka-tattvaṁ
nātmānam addhāvidad ādi-devaḥ

(17) [Brahmâ] seated upon and sheltered by the lotus flower that because of the stormy sky at the end of the yuga had appeared from the restless waters, could in his bewilderment not fathom the mystery of creation nor understand that he was the first demigod.

3.8.18

ka eṣa yo 'sāv aham abja-pṛṣṭha
etat kuto vābjam ananyad apsu
asti hy adhastād iha kiñcanaitad
adhiṣṭhitaṁ yatra satā nu bhāvyam

 (18) 'Who am I, seated on top of this lotus? Wherefrom has it originated? There must be something in the water below. Being present here implies the existence of that from which it sprouted!'

3.8.19

sa ittham udvīkṣya tad-abja-nāla-
nāḍībhir antar-jalam āviveśa
nārvāg-gatas tat-khara-nāla-nāla-
nābhiṁ vicinvaṁs tad avindatājaḥ

(19) This way contemplating the stem of the lotus, he by following that channel in the water towards the navel [of Vishnu], despite of his entering there and extensively thinking about its origin, could not understand the foundation.

3.8.20

tamasy apāre vidurātma-sargaṁ
vicinvato 'bhūt sumahāṁs tri-ṇemiḥ
yo deha-bhājāṁ bhayam īrayāṇaḥ
parikṣiṇoty āyur ajasya hetiḥ

 (20) Groping in the dark oh Vidura it with his contemplating this way thus came to pass that the enormity of the three-dimensional of time [tri-kâlika] came about which as a weapon [a cakra] inspires fear in the embodied, unborn soul by limiting his span of life to a hundred years [compare 2.2: 24-25].

3.8.21

tato nivṛtto 'pratilabdha-kāmaḥ
sva-dhiṣṇyam āsādya punaḥ sa devaḥ
śanair jita-śvāsa-nivṛtta-citto
nyaṣīdad ārūḍha-samādhi-yogaḥ

(21) When he failed to achieve the object of his desire the godhead gave up the endeavor and seated himself upon the lotus again to control with confidence step by step his breath, withdraw his mind and unify his consciousness in meditation.

3.8.22

kālena so 'jaḥ puruṣāyuṣābhi-
pravṛtta-yogena virūḍha-bodhaḥ
svayaṁ tad antar-hṛdaye 'vabhātam
apaśyatāpaśyata yan na pūrvam

(22) [Thus] practicing yoga for the duration of his life the unborn one in due course of time developed the understanding and saw how in his heart out of its own that manifested what he couldn't see before.

3.8.23

mṛṇāla-gaurāyata-śeṣa-bhoga-
paryaṅka ekaṁ puruṣaṁ śayānam
phaṇātapatrāyuta-mūrdha-ratna-
dyubhir hata-dhvānta-yugānta-toye

(23) On the bed of the completely white gigantic S'esha-nâga [snake] lotus flower the Original Person was lying all alone under the umbrella of the serpent hood that was bedecked with head jewels by the glow of which the darkness in the water of devastation was dissipated.

3.8.24

prekṣāṁ kṣipantaṁ haritopalādreḥ
sandhyābhra-nīver uru-rukma-mūrdhnaḥ
ratnodadhārauṣadhi-saumanasya
vana-srajo veṇu-bhujāṅghripāṅghreḥ

(24) The panorama of His hands, legs, jewels, flower garland and dress derided the green coral of the evening splendor of the sun over the great, golden mountain summits with their waterfalls and herbs, flowers and trees.

3.8.25

āyāmato vistarataḥ sva-māna-
dehena loka-traya-saṅgraheṇa
vicitra-divyābharaṇāṁśukānāṁ
kṛta-śriyāpāśrita-veṣa-deham

(25) With the beauty of the divine radiance of the ornaments that dressed His body, the length and width of the measurement of His transcendental presence covered the totality of the three worlds with all their variety.

3.8.26

puṁsāṁ sva-kāmāya vivikta-mārgair
abhyarcatāṁ kāma-dughāṅghri-padmam
pradarśayantaṁ kṛpayā nakhendu-
mayūkha-bhinnāṅguli-cāru-patram

(26) According to the desire of the human being who in worship of the lotus feet - that reward with all what is longed for - follows the path of devotional service, He in His causeless mercy showing the moonlike shine of His toe- and fingernails thus revealed the most beautiful [flowerlike] division.

3.8.27

mukhena lokārti-hara-smitena
parisphurat-kuṇḍala-maṇḍitena
śoṇāyitenādhara-bimba-bhāsā
pratyarhayantaṁ sunasena subhrvā

(27) With the expression of His face acknowledging the merit of each, He vanquishes the worldly distress with the bedazzlement of His smiles, the decoration of His earrings, the rays reflected from His lips and the beauty of His nose and eyebrows.

3.8.28

kadamba-kiñjalka-piśaṅga-vāsasā
svalaṅkṛtaṁ mekhalayā nitambe
hāreṇa cānanta-dhanena vatsa
śrīvatsa-vakṣaḥ-sthala-vallabhena

(28) Dear Vidura, the waist was well decorated with a belt and cloth with the saffron color of kadamba flowers, there was a priceless necklace and on the chest there was the attractive S'rîvatsa mark [a few white hairs].

3.8.29

parārdhya-keyūra-maṇi-praveka-
paryasta-dordaṇḍa-sahasra-śākham
avyakta-mūlaṁ bhuvanāṅghripendram
ahīndra-bhogair adhivīta-valśam

(29) The way trees in the world have their separate existence and with their thousands of branches spread their high value [of flowers and fruits] as if they're ornamented with precious jewels, so too the Lord, the ruler of Ananta, [Garbhodakas'âyî Vishnu] is ornamented with the hoods above His shoulders.

3.8.30

carācarauko bhagavan-mahīdhram
ahīndra-bandhuṁ salilopagūḍham
kirīṭa-sāhasra-hiraṇya-śṛṅgam
āvirbhavat kaustubha-ratna-garbham

(30) The Supreme Lord as a mountain surrounded by water is the abode for all beings mobile and immobile and as the friend of Anantadeva with his thousands of golden helmets [and jewels], He with His Kaustubha jewel manifests Himself thereto as a mountain range of gold in the ocean.

3.8.31

nivītam āmnāya-madhu-vrata-śriyā
sva-kīrti-mayyā vana-mālayā harim
sūryendu-vāyv-agny-agamaṁ tri-dhāmabhiḥ
parikramat-prādhanikair durāsadam

(31) [Brahmâ found that] surrounded by the flower garland of His personal glories in the form of the sweet, beautiful sounds of Vedic wisdom, the Lord of the sun, the moon, the air and fire was most difficult to reach because He, fighting for the duty, wandered around in the three worlds.

3.8.32

tarhy eva tan-nābhi-saraḥ-sarojam
ātmānam ambhaḥ śvasanaṁ viyac ca
dadarśa devo jagato vidhātā
nātaḥ paraṁ loka-visarga-dṛṣṭiḥ

(32) Thus it happened that the godhead of the universe, the creator of destiny, could behold His navel, the lake, the lotus flower, the  waters of destruction, the air with its winds and the sky, but could not glance beyond the created reality of the cosmic manifestation.

3.8.33

sa karma-bījaṁ rajasoparaktaḥ
prajāḥ sisṛkṣann iyad eva dṛṣṭvā
astaud visargābhimukhas tam īḍyam
avyakta-vartmany abhiveśitātmā

(33) With the reach of that vision he as the seed of all worldly activities was invigorated by the mode of passion, and thus, considering the living beings eagerly procreating, prayed to create in service of the worshipable One of transcendence on the path of the steadfast soul.'

 canto 3 (Skandah)

Chapter 9: Brahmâ's Prayers for Creative Energy

3.9.1

brahmovāca
jñāto 'si me 'dya sucirān nanu deha-bhājāṁ
na jñāyate bhagavato gatir ity avadyam
nānyat tvad asti bhagavann api tan na śuddhaṁ
māyā-guṇa-vyatikarād yad urur vibhāsi

(1) Brahmâ said: 'Today, after a long time [of penance], I have come to know You and can say that it is really a shame for embodied beings not to have knowledge of Your ways as the Supreme Lord. There is none beyond You, oh my Lord, and anything that appears to be so can never be the absolute, for You are [the transcendence of] the greater reality to the modes of the material energy that lost its equilibrium.

3.9.2

rūpaṁ yad etad avabodha-rasodayena
śaśvan-nivṛtta-tamasaḥ sad-anugrahāya
ādau gṛhītam avatāra-śataika-bījaṁ
yan-nābhi-padma-bhavanād aham āvirāsam

(2) That [greater] form is always free from the darkness of matter because You in the beginning for the sake of the devotees manifested Your inner potency, the potency that is the source of the hundreds of avatâras and from which I also found my existence upon the lotus flower sprouting from Your navel.

3.9.3

nātaḥ paraṁ parama yad bhavataḥ svarūpam
ānanda-mātram avikalpam aviddha-varcaḥ
paśyāmi viśva-sṛjam ekam aviśvam ātman
bhūtendriyātmaka-madas ta upāśrito 'smi

(3) Oh my Lord, beyond this [source] I see no other superior to Your eternal form full of bliss that is free from change and deterioration of potency. You are the one and only Creator of the cosmic manifestation and the nonmaterial Supreme Soul itself. I who take pride in the identification with the body and senses am surrendered to You.

3.9.4

tad vā idaṁ bhuvana-maṅgala maṅgalāya
dhyāne sma no darśitaṁ ta upāsakānām
tasmai namo bhagavate 'nuvidhema tubhyaṁ
yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ

(4) That form, or however You make Your presence, is all-auspicious for the entire universe and beneficial to our meditation, and You, Supreme Lord who have manifested Yourself to us devotees, I offer my obeisances. For You I perform that what is neglected by persons who head straight for hell in their appetite for material matters.

3.9.5

ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ
jighranti karṇa-vivaraiḥ śruti-vāta-nītam
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ
nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām

(5) But those who hold on to the flavor and smell of Your lotus feet that is carried by the sounds of the Veda that reaches their ears, accepted by their devotional service Your transcendental course. For those who are Your devotees there is never the separation from You [installed] on the lotus of their hearts oh Lord.

3.9.6

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṁ
yāvan na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ

(6) Till that is the case there will be fear because of the wealth, the body and the relatives, and the lamentation and desire as also the avarice and contempt will be great. Until that time, as long as the people of the world do not take to the shelter of the security of Your lotus feet one will, undertaking according to the perishable notion of owning things, be full of anxieties.

3.9.7

daivena te hata-dhiyo bhavataḥ prasaṅgāt
sarvāśubhopaśamanād vimukhendriyā ye
kurvanti kāma-sukha-leśa-lavāya dīnā
lobhābhibhūta-manaso 'kuśalāni śaśvat

 (7) How unfortunate are they who are bereft of the memory of Your topics! Tied down by inauspiciousness and bereft of good sense, they act to their desires finding happiness for only a brief moment. They are poor fellows whose minds are overwhelmed by greed and whose activities are full of stress.

3.9.8

kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ
śītoṣṇa-vāta-varaṣair itaretarāc ca
kāmāgninācyuta-ruṣā ca sudurbhareṇa
sampaśyato mana urukrama sīdate me

(8) Their always being troubled by [neurotic] hunger, thirst and their three humors [mucus, bile and wind], winter and summer, wind and rain and many other disturbances as also by a strong sex drive and inescapable anger, I consider all together as spiritually most unbearable, oh Man of the Great Strides. It aggrieves me a lot.

3.9.9

yāvat pṛthaktvam idam ātmana indriyārtha-
māyā-balaṁ bhagavato jana īśa paśyet
tāvan na saṁsṛtir asau pratisaṅkrameta
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā

(9) As long as a person under the influence of the material illusion is a servant of his senses and is faced with an existence of being separated in a body oh Fortunate One, such a one oh Lord, will not be able to overcome the cycle of repeated births in the material world. Even though working for outer results carries no factual meaning [to the soul], it will bring him endless miseries.

3.9.10

ahny āpṛtārta-karaṇā niśi niḥśayānā
nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ
daivāhatārtha-racanā ṛṣayo 'pi deva
yuṣmat-prasaṅga-vimukhā iha saṁsaranti

(10) During the day they are engaged in stressful labor and at night they suffer insomnia because of their ruminations that constantly disturb their intelligence and sleep. The divine order frustrates their plans and also those sages oh my Lord, who turned against Your topics, will have to keep wandering around in this world.

3.9.11

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad-yad-dhiyā ta urugāya vibhāvayanti
tat-tad-vapuḥ praṇayase sad-anugrahāya

 (11) Directed at You for a hundred percent united in devotion, with You residing on the lotus of their hearts, the devotees who are on the path of listening oh my Lord, see how You, in the here and now, in Your causeless mercy exactly manifest that transcendental form they had in mind of You who are glorified by so many.

3.9.12

nātiprasīdati tathopacitopacārair
ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ
yat sarva-bhūta-dayayāsad-alabhyayaiko
nānā-janeṣv avahitaḥ suhṛd antar-ātmā

(12) You're never that much pleased by pompous arrangements with a lot of paraphernalia of high-class servants who are of worship with hearts full of all kinds of desires. For You, the variously perceived Unique and Only Well-wisher, the Supersoul within the living entities, are there to show all living entities Your causeless mercy and cannot be achieved by those who settle for what is man-made and temporal [asat].

3.9.13

puṁsām ato vividha-karmabhir adhvarādyair
dānena cogra-tapasā paricaryayā ca
ārādhanaṁ bhagavatas tava sat-kriyārtho
dharmo 'rpitaḥ karhicid mriyate na yatra

(13) The correct, infallible course [the dharma] to be fixed upon is therefore the people's worship which, with different fruitive activities, charities, difficult penances and transcendental service, is performed for simply pleasing You, the Fortunate One.

3.9.14

śaśvat svarūpa-mahasaiva nipīta-bheda-
mohāya bodha-dhiṣaṇāya namaḥ parasmai
viśvodbhava-sthiti-layeṣu nimitta-līlā-
rāsāya te nama idaṁ cakṛmeśvarāya

(14) Let me offer my obeisances to You, the Supreme One who always by the glories of His transcendental form distinguishes Himself in enjoying the pastimes of His cosmic creation, maintenance and destruction. Unto You, the Transcendence whom one realizes by intelligently dealing with the illusory diversity, I offer my obeisances.

3.9.15

yasyāvatāra-guṇa-karma-viḍambanāni
nāmāni ye 'su-vigame vivaśā gṛṇanti
te 'naika-janma-śamalaṁ sahasaiva hitvā
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye

 (15) I take refuge in the Unborn One whose names representing His incarnations, transcendental qualities and activities open the way to immortality. When they, even unconsciously, are invoked the moment one leaves this life they immediately remove the accumulated sins of many, many lives so that one attains Him.

3.9.16

yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca
sthity-udbhava-pralaya-hetava ātma-mūlam
bhittvā tri-pād vavṛdha eka uru-prarohas
tasmai namo bhagavate bhuvana-drumāya

(16) He, the Almighty Personality, who for reasons of maintenance, creation and dissolution penetrates [this world] with three trunks - I,  S'iva and Himself - grew rooting in the soul as the one and only to the many branches [of religion]. Him, the Personality of Godhead, this tree of the planetary systems, I offer my obeisances.

3.9.17

loko vikarma-nirataḥ kuśale pramattaḥ
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś chinatty animiṣāya namo 'stu tasmai

(17) As long as the people of the world are engaged in unwanted activities and in the activities of their self-interest despise the by You as beneficial pronounced devotional activities, the struggle for existence of these people will be very tough and under Your Vigilant Rule [of Time] lead straight to a shambles. Let there be my obeisances unto You.

3.9.18

yasmād bibhemy aham api dviparārdha-dhiṣṇyam
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat
tepe tapo bahu-savo 'varurutsamānas
tasmai namo bhagavate 'dhimakhāya tubhyam

(18)  Even I existing in a place that lasts for two parârdhas [2 x 50 years, with one day and night being two times 4.32 billion earthly years: 311.04 trillion years], being respected in all the worlds and having undergone severe penances for many years for my self-realization, fear You. You I offer my respectful obeisances my Lord, oh Supreme Personality and enjoyer of all sacrifices.

3.9.19

tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv
ātmecchayātma-kṛta-setu-parīpsayā yaḥ
reme nirasta-viṣayo 'py avaruddha-dehas
tasmai namo bhagavate puruṣottamāya

(19) Desiring to fulfill Your obligations You manifest Your transcendental pastimes by the grace of Your will projecting Yourself in the different life forms of the animals, human beings and gods. In spite of appearing in Your divine form you are never under the influence of the material energy. I offer my obeisances to that Lord of the Opulences, the Supreme Personality.

3.9.20

yo 'vidyayānupahato 'pi daśārdha-vṛttyā
nidrām uvāha jaṭharī-kṛta-loka-yātraḥ
antar-jale 'hi-kaśipu-sparśānukūlāṁ
bhīmormi-mālini janasya sukhaṁ vivṛṇvan

(20) And also the ignorance [avidya] that is known in five ways [see further 3.12: 2] does not affect You. On the contrary, You are as kind amidst the violent series of waves in the waters lying on the snake bed to be in touch [with Ananta S'esha] and to slumber carrying all the worlds in Your abdomen for the sake of their maintenance. And with that You show the [intelligent] human being Your happiness.

3.9.21

yan-nābhi-padma-bhavanād aham āsam īḍya
loka-trayopakaraṇo yad-anugraheṇa
tasmai namas ta udara-stha-bhavāya yoga-
nidrāvasāna-vikasan-nalinekṣaṇāya

(21) Him by the power of whom I, from the lotus house sprouting from the navel, manifested to assist, by His grace, Him, the worshipable one, in the creation of the three worlds; He who has the universe in His abdomen and whose eyes after the end of His yogic slumber are blossoming like lotuses, I offer my obeisances.

3.9.22

so 'yaṁ samasta-jagatāṁ suhṛd eka ātmā
sattvena yan mṛḍayate bhagavān bhagena
tenaiva me dṛśam anuspṛśatād yathāhaṁ
srakṣyāmi pūrvavad idaṁ praṇata-priyo 'sau

(22) May He, the Lord of all universes, the one friend and philosopher, the Supersoul who by the mode of goodness as the Supreme Lord of the six opulences [beauty, intelligence, penance, power, fame and wealth] brings happiness, grant me the power of introspection so that I will be able to create as before this universe as a surrendered soul dear to Him.

3.9.23

eṣa prapanna-varado ramayātma-śaktyā
yad yat kariṣyati gṛhīta-guṇāvatāraḥ
tasmin sva-vikramam idaṁ sṛjato 'pi ceto
yuñjīta karma-śamalaṁ ca yathā vijahyām

(23) To this benefactor of the surrendered soul, who enjoys with the Goddess of Fortune [Lakshmî] whatever He may enact from His internal potency with accepting His incarnations of goodness, I pray that I gifted with His omnipotency may be of service and that I, in spite of the material affection of my heart, will also be able to stop with it.

3.9.24

nābhi-hradād iha sato 'mbhasi yasya puṁso
vijñāna-śaktir aham āsam ananta-śakteḥ
rūpaṁ vicitram idam asya vivṛṇvato me
mā rīriṣīṣṭa nigamasya girāṁ visargaḥ

24) I pray that I, who as the energy of the total universe was born from the lake of the Supreme Person His navel for the sake of the manifestation of the variegatedness of His unlimited power, may not suffer the misfortune of losing sight of the sound vibrations of the Vedic truth.

3.9.25

so 'sāv adabhra-karuṇo bhagavān vivṛddha-
prema-smitena nayanāmburuhaṁ vijṛmbhan
utthāya viśva-vijayāya ca no viṣādaṁ
mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ

 (25) And may He, the Supreme Lord who is of an endless mercy in His ultimate love and smiles, open His lotus eyes so that the cosmic creation may flourish and find the glory when He with His sweet words as the oldest and Original Person takes away our dejection.'

3.9.26

maitreya uvāca
sva-sambhavaṁ niśāmyaivaṁ
tapo-vidyā-samādhibhiḥ
yāvan mano-vacaḥ stutvā
virarāma sa khinnavat

(26) Maitreya said: 'After he thus, in having observed the source of His appearance, with penance, full of knowledge and a focussed mind, to the best of his ability had given thought to the words of his prayer, he fell silent like being tired.

3.9.27-28

athābhipretam anvīkṣya
brahmaṇo madhusūdanaḥ
viṣaṇṇa-cetasaṁ tena
kalpa-vyatikarāmbhasā
loka-saṁsthāna-vijñāna
ātmanaḥ parikhidyataḥ
tam āhāgādhayā vācā
kaśmalaṁ śamayann iva

(27-28) When Madhusûdana [Krishna as the killer of Madhu] saw the sincerity of Brahmâ and how depressed he was about the devastating waters of the age and at a loss about the different positions of the worlds, He in deep thoughtful words addressed him in order to remove his anxiety.

3.9.29

śrī-bhagavān uvāca
mā veda-garbha gās tandrīṁ
sarga udyamam āvaha
tan mayāpāditaṁ hy agre
yan māṁ prārthayate bhavān

(29) The Supreme Lord said: 'You who have the depth of all Vedic wisdom, do not despair about the endeavor of creation. What you have set yourself to and pray for, I have arranged already.

3.9.30

bhūyas tvaṁ tapa ātiṣṭha
vidyāṁ caiva mad-āśrayām
tābhyām antar-hṛdi brahman
lokān drakṣyasy apāvṛtān

(30) To be sure of My support you must as before have to be of penance and hearten the principles of knowledge. By these qualities you will see all the worlds laid open within your heart, oh brahmin.

3.9.31

tata ātmani loke ca
bhakti-yuktaḥ samāhitaḥ
draṣṭāsi māṁ tataṁ brahman
mayi lokāṁs tvam ātmanaḥ

(31) Thereafter, when you connected in devotion are fully absorbed in the universe, you will see Me spread throughout oh Brahmâ and that you including all the worlds and the beings, are part of Me.

3.9.32

yadā tu sarva-bhūteṣu
dāruṣv agnim iva sthitam
praticakṣīta māṁ loko
jahyāt tarhy eva kaśmalam

(32) When you see Me in all living entities and in the universe like fire present in wood, you without doubt that very instant will be able to leave the weakness behind.

3.9.33

yadā rahitam ātmānaṁ
bhūtendriya-guṇāśayaiḥ
svarūpeṇa mayopetaṁ
paśyan svārājyam ṛcchati

(33) As soon as you are free from the gross and subtle self and your senses are no longer controlled by the modes of nature, you will, in approaching Me, see your pure essence [svarûpa] and enjoy the kingdom of heaven.

3.9.34

nānā-karma-vitānena
prajā bahvīḥ sisṛkṣataḥ
nātmāvasīdaty asmiṁs te
varṣīyān mad-anugrahaḥ

(34) With your desire to expand the varieties of service and increase the population innumerably, your soul will never be saddened in this matter because My mercy is unbounded.

3.9.35

ṛṣim ādyaṁ na badhnāti
pāpīyāṁs tvāṁ rajo-guṇaḥ
yan mano mayi nirbaddhaṁ
prajāḥ saṁsṛjato 'pi te

(35) You are the original sage; the vicious mode of passion will never encroach upon you because, despite of the fact that you generate progeny, your mind will always be compacted in Me.

3.9.36

jñāto 'haṁ bhavatā tv adya
durvijñeyo 'pi dehinām
yan māṁ tvaṁ manyase 'yuktaṁ
bhūtendriya-guṇātmabhiḥ

(36) Even though I for the conditioned soul am difficult to know, I today am known by you because you understand Me as not being a product of matter, the senses, the modes or the bewilderment of the self.

3.9.37

tubhyaṁ mad-vicikitsāyām
ātmā me darśito 'bahiḥ
nālena salile mūlaṁ
puṣkarasya vicinvataḥ

(37) I showed Myself to you when you, in contemplating the source of the lotus through its stem in the water, tried to figure Me out.

3.9.38

yac cakarthāṅga mat-stotraṁ
mat-kathābhyudayāṅkitam
yad vā tapasi te niṣṭhā
sa eṣa mad-anugrahaḥ

(38) Your prayers for Me oh Brahmâ, about My stories and enumerating My glories or about your penance and your faith, you may all consider a result of My causeless mercy.

3.9.39

prīto 'ham astu bhadraṁ te
lokānāṁ vijayecchayā
yad astauṣīr guṇamayaṁ
nirguṇaṁ mānuvarṇayan

(39) May all benediction rest upon you who in your desire prayed for the victory of all the worlds by describing so nicely My qualities and transcendental position. I am most pleased by you.

3.9.40

ya etena pumān nityaṁ
stutvā stotreṇa māṁ bhajet
tasyāśu samprasīdeyaṁ
sarva-kāma-vareśvaraḥ

(40) Anyone who regularly prays these verses as stated will by his worship very soon see all his desires fulfilled, for I am the Lord of all benediction.

3.9.41

pūrtena tapasā yajñair
dānair yoga-samādhinā
rāddhaṁ niḥśreyasaṁ puṁsāṁ
mat-prītis tattvavin-matam

(41) By means of good works, penances, sacrifices, charities and absorption in yoga satisfying Me, the human being will find his ultimate success so is the opinion of those who know the Absolute Truth.

3.9.42

aham ātmātmanāṁ dhātaḥ
preṣṭhaḥ san preyasām api
ato mayi ratiṁ kuryād
dehādir yat-kṛte priyaḥ

(42) Because I am the Supersoul, the director of all other souls and the dearest one of all that is dear, one should make sure to dedicate all one's attachment to Me, for the love one has for one's body and other things is there on account of Me.

3.9.43

sarva-veda-mayenedam
ātmanātmātma-yoninā
prajāḥ sṛja yathā-pūrvaṁ
yāś ca mayy anuśerate

(43) And now generate with the control of your knowledge of the Veda and with your body, who both directly owe their existence to the [Super]soul, as is customary the lives of all to be devotedly attached to Me.'

3.9.44

maitreya uvāca
tasmā evaṁ jagat-sraṣṭre
pradhāna-puruṣeśvaraḥ
vyajyedaṁ svena rūpeṇa
kañja-nābhas tirodadhe

(44) Maitreya said: 'After thus having instructed him, the creator of the universe, the primeval, original Lord in His personal Nârâyana form disappeared from sight.'

Canto 3 (Skandah)

Chapter 10: Divisions of the Creation

3.10.1

vidura uvāca
antarhite bhagavati
brahmā loka-pitāmahaḥ
prajāḥ sasarja katidhā
daihikīr mānasīr vibhuḥ

(1) Vidura said: 'How many living beings were by the almighty grandfather of all creatures on this planet created from his body and mind  after the disappearance of the Supreme Personality?

3.10.2

ye ca me bhagavan pṛṣṭās
tvayy arthā bahuvittama
tān vadasvānupūrvyeṇa
chindhi naḥ sarva-saṁśayān

(2) Be so kind to eradicate all my doubts and describe from the beginning to the end everything I asked you, oh best among the ones of vast knowledge.' "

3.10.3

sūta uvāca
evaṁ sañcoditas tena
kṣattrā kauṣāravir muniḥ
prītaḥ pratyāha tān praśnān
hṛdi-sthān atha bhārgava

(3) Sûta said [see Canto 1]: "Oh son of Bhrigu [S'aunaka], the great sage, the son of Kushâra [Maitreya] thus being stimulated by Vidura felt pleased and answered the questions speaking from his heart.

3.10.4

maitreya uvāca
viriñco 'pi tathā cakre
divyaṁ varṣa-śataṁ tapaḥ
ātmany ātmānam āveśya
yathāha bhagavān ajaḥ

(4) Maitreya said: 'Brahmâ thus for the sake of the soul engaged himself in penance for a hundred celestial years the way the unborn One, the Supreme Lord told him to.

3.10.5

tad vilokyābja-sambhūto
vāyunā yad-adhiṣṭhitaḥ
padmam ambhaś ca tat-kāla-
kṛta-vīryeṇa kampitam

(5) He who was born on the lotus, then saw how the lotus upon which he was situated and the water surrounding it were moved by the wind that was propelled by the power of eternal Time.

3.10.6

tapasā hy edhamānena
vidyayā cātma-saṁsthayā
vivṛddha-vijñāna-balo
nyapād vāyuṁ sahāmbhasā

(6) Because of his penance having increased his transcendental knowledge and self-awareness he had matured in practical knowledge, and with that power he took in the wind along with the water.

3.10.7

tad vilokya viyad-vyāpi
puṣkaraṁ yad-adhiṣṭhitam
anena lokān prāg-līnān
kalpitāsmīty acintayat

(7) When he saw how widespread the lotus was upon which he was situated he thought to himself: 'I will with this [lotus in these time stirred waters] bring back to life all the worlds who in the past have merged in me.'

3.10.8

padma-kośaṁ tadāviśya
bhagavat-karma-coditaḥ
ekaṁ vyabhāṅkṣīd urudhā
tridhā bhāvyaṁ dvi-saptadhā

(8) By the Supreme Lord being encouraged to engage in action, he entered the whirl of the lotus and divided the complete in three main divisions he further distributed over fourteen subdivisions [see also 2.5: 42].

3.10.9

etāvāñ jīva-lokasya
saṁsthā-bhedaḥ samāhṛtaḥ
dharmasya hy animittasya
vipākaḥ parameṣṭhy asau

 (9) These different circumstances of life of the individual souls, together constitute the consequence of their [more or less] selfless performance of duty in relation to the Supreme Personality.'

3.10.10

vidura uvāca
yathāttha bahu-rūpasya
harer adbhuta-karmaṇaḥ
kālākhyaṁ lakṣaṇaṁ brahman
yathā varṇaya naḥ prabho

(10) Vidura said: 'Discussing the variety of different forms of the Lord, the wonderful actor, you spoke about eternal time as one of His names. Oh brahmin, can you please describe to us how time factually makes its appearance, oh master, what are its characteristics?'

3.10.11

maitreya uvāca
guṇa-vyatikarākāro
nirviśeṣo 'pratiṣṭhitaḥ
puruṣas tad-upādānam
ātmānaṁ līlayāsṛjat

(11) Maitreya said: 'It [Eternal Time] is the source of the different [organic and anorganic] interactions of the modes of nature, it is undivided and unlimited and it is the instrument of the Original Person who through His pastimes created the material life of the soul.

3.10.12

viśvaṁ vai brahma-tan-mātraṁ
saṁsthitaṁ viṣṇu-māyayā
īśvareṇa paricchinnaṁ
kālenāvyakta-mūrtinā

(12) Time [kâla] is the hidden, impersonal feature of God by means of which the cosmic creation in the form of material energy was separated from the  Supreme Lord as His objective manifestation, as the phenomenal that was established by Vishnu's bewildering potency.

3.10.13

yathedānīṁ tathāgre ca
paścād apy etad īdṛśam

 (13) The way it [Eternal Time] is there in the present, it was there in the beginning and will be there hereafter.

3.10.14

sargo nava-vidhas tasya
prākṛto vaikṛtas tu yaḥ
kāla-dravya-guṇair asya
tri-vidhaḥ pratisaṅkramaḥ

(14) The conditioning [or creation] that took place because of it is divided in nine according to its material modifications [or modes: passion, goodness and ignorance],  according to the material qualities of eternal time [movement, knowledge and inertia], and depending its three types of dissolution [with time: the ending of humans, of animals and of the inertial realm of plants and the rest of the universe].

3.10.15

ādyas tu mahataḥ sargo
guṇa-vaiṣamyam ātmanaḥ
dvitīyas tv ahamo yatra
dravya-jñāna-kriyodayaḥ

 (15) The first one [the mahat-tattva, of the goodness] is the complete of the creation that emanated from the Lord with the three modes in interaction. The second one [of passion] is the I-awareness [or ego] from which proceeded material objects, material characteristics and material activities.

3.10.16

bhūta-sargas tṛtīyas tu
tan-mātro dravya-śaktimān
caturtha aindriyaḥ sargo
yas tu jñāna-kriyātmakaḥ

(16) The third type of creation is that what was created as a mixture of matter [of ignorance] and [in the form of living beings] is of sense perception. Fourth there are the goods to the senses that constitute the practical basis of material knowledge.

3.10.17

vaikāriko deva-sargaḥ
pañcamo yan-mayaṁ manaḥ
ṣaṣṭhas tu tamasaḥ sargo
yas tv abuddhi-kṛtaḥ prabhoḥ

(17) The interaction [the movement] to the mode of goodness and the consequent mind results in the deities [ruling the senses] who constitute the fifth kind of creation. Sixth there is the darkness of creation [the slowness of matter] that turns masters into fools.

3.10.18

ṣaḍ ime prākṛtāḥ sargā
vaikṛtān api me śṛṇu
rajo-bhājo bhagavato
līleyaṁ hari-medhasaḥ

 (18) These are the six primary material creations. Now hear from me about the three secondary creations [of plant, animal and man] produced by the almighty incarnation of passion [Brahmâ] who is the intelligence of the Lord.

3.10.19

saptamo mukhya-sargas tu
ṣaḍ-vidhas tasthuṣāṁ ca yaḥ
vanaspaty-oṣadhi-latā-
tvaksārā vīrudho drumāḥ

(19) The seventh main division of creation concerns the six kinds of beings who do not move around: trees bearing fruit without flowers, plants and bushes that exist until the fruit has ripened, the creepers, the pipe-plants, creepers without support and fruit trees that blossom.

3.10.20

utsrotasas tamaḥ-prāyā
antaḥ-sparśā viśeṣiṇaḥ

(20) These beings who seek their sustenance upwards, are practically unconscious with only an inner feeling and are of many varieties.

3.10.21

tiraścām aṣṭamaḥ sargaḥ
so 'ṣṭāviṁśad-vidho mataḥ
avido bhūri-tamaso
ghrāṇa-jñā hṛdy avedinaḥ

 (21) The eighth creation concerns the species of lower animals. There are twenty-eight different kinds of them and  they are considered to have no knowledge of their destiny, to be of an extreme ignorance, to discriminate by smell and have a poorly functioning conscience.

3.10.22

gaur ajo mahiṣaḥ kṛṣṇaḥ
sūkaro gavayo ruruḥ
dvi-śaphāḥ paśavaś ceme
avir uṣṭraś ca sattama

(22) Oh purest one, the cow, the goat, the buffalo, the antelope, the hog, the gavaya [a type of oxen], the deer, the sheep and the camel all have split hooves.

3.10.23

kharo 'śvo 'śvataro gauraḥ
śarabhaś camarī tathā
ete caika-śaphāḥ kṣattaḥ
śṛṇu pañca-nakhān paśūn

(23) The ass, the horse, the mule, the gaura, the s'arabha-bison and the wild cow have only one toe. Oh Vidura,  just let me tell you now about the animals with five nails.

3.10.24

śvā sṛgālo vṛko vyāghro
mārjāraḥ śaśa-śallakau
siṁhaḥ kapir gajaḥ kūrmo
godhā ca makarādayaḥ

(24) They are the dog, the jackal, the fox, the tiger, the cat, the rabbit, the sajâru-porcupine, the lion, the monkey, the elephant, the tortoise, the iguana ['four legged snake'], the alligator and such.

3.10.25

kaṅka-gṛdhra-baka-śyena-
bhāsa-bhallūka-barhiṇaḥ
haṁsa-sārasa-cakrāhva-
kākolūkādayaḥ khagāḥ

(25) The heron, the vulture, the crane, the hawk, the bhâsa [another kind of vulture], the bhallûka, the peacock, the swan, the sârasa [indian crane], the cakravâka, the crow, the owl and more of them are the birds.

3.10.26

arvāk-srotas tu navamaḥ
kṣattar eka-vidho nṛṇām
rajo 'dhikāḥ karma-parā
duḥkhe ca sukha-māninaḥ

 (26) The ninth kind that [also] fills its belly, oh Vidura, is of one species: the humans. In them the mode of passion is very prominent. They are very busy to [diminish] their misery but always consider themselves happy.

3.10.27

vaikṛtās traya evaite
deva-sargaś ca sattama
vaikārikas tu yaḥ proktaḥ
kaumāras tūbhayātmakaḥ

(27) These three secondary creations including the creation of the demigods [as an extra category] my dear one, are contrary to the other ones [of the modes and the qualities] I described, subjected to modifications [to mutation or evolution], but the sons of Brahmâ [the brahmins, the Kumâras] are of both [viz. evolving along physically, but they do not change in quality].

3.10.28-29

deva-sargaś cāṣṭa-vidho
vibudhāḥ pitaro 'surāḥ
gandharvāpsarasaḥ siddhā
yakṣa-rakṣāṁsi cāraṇāḥ
bhūta-preta-piśācāś ca
vidyādhrāḥ kinnarādayaḥ
daśaite vidurākhyātāḥ
sargās te viśva-sṛk-kṛtāḥ

(28-29) The creation of the demigods is of eight kinds: (1) the self-realized souls, (2) the forefathers, (3) the atheists, (4) the celestial beings, angels and the saints, (5) the protectors and the giants, (6) the celestial singers, (7) the spirits of guidance in what is good and bad and the denizens of heaven and (8) the superhuman beings and such. All the ten types of creation I described to you, oh Vidura, are created by Brahmâ, the creator of the universe.

3.10.30

ataḥ paraṁ pravakṣyāmi
vaṁśān manvantarāṇi ca
evaṁ rajaḥ-plutaḥ sraṣṭā
kalpādiṣv ātmabhūr hariḥ
sṛjaty amogha-saṅkalpa
ātmaivātmānam ātmanā

 (30) Next I will explain the different descendants of the Manus and how the Creator, moved by the mode of passion, in the different ages creates with an unfailing determination in respect of the Supreme Lord who, by dint of His own energy, as Himself appeared from Himself.'

(My humble salutations to the lotus feet of Swamyjis, Philosophic Scholars and knowledge seekers for the collection)