sribhagavatam - Skandah (Canto) 3 - chapters 6 and 7

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 3

Chapter 6: Manifestation of the Universal Form

3.6.1

ṛṣir uvāca
iti tāsāṁ sva-śaktīnāṁ
satīnām asametya saḥ
prasupta-loka-tantrāṇāṁ
niśāmya gatim īśvaraḥ

(1) The wise [Maitreya] said: 'Thus the Lord was faced with the fact that the progress of what was created in the universe was suspended because of a lack of coherence between His potencies [see 3.5: 48].

3.6.2

kāla-sañjñāṁ tadā devīṁ
bibhrac-chaktim urukramaḥ
trayoviṁśati tattvānāṁ
gaṇaṁ yugapad āviśat

(2) At that time He simultaneously with His supremely powerful potency that is known as Kâlî, the goddess of the power to destroy, entered all the twenty-three elements [the five elements and their qualities, the five organs of action and the senses and the three forms of individual consciousness: mind, intelligence and ego; compare 2.4: 23].

3.6.3

so 'nupraviṣṭo bhagavāṁś
ceṣṭārūpeṇa taṁ gaṇam
bhinnaṁ saṁyojayām āsa
suptaṁ karma prabodhayan

(3) That entering later on of the Supreme Lord in the form of the force of matter, Kâlî, separately engaged all the living beings in labor by awakening them from their unconscious state to their karma.

3.6.4

prabuddha-karmā daivena
trayoviṁśatiko gaṇaḥ
prerito 'janayat svābhir
mātrābhir adhipūruṣam

 (4) When the twenty-three principal ingredients thus by the will of God were roused to [coherent] action, their combination led to the manifestation of His plenary expansion of the Original Person [in the appearance of the Universal Form].

3.6.5

pareṇa viśatā svasmin
mātrayā viśva-sṛg-gaṇaḥ
cukṣobhānyonyam āsādya
yasmin lokāś carācarāḥ

(5) The moment He thus entered there with His plenary expansion [of the material power], all the elements of creation that thus found each other therein transformed into the worlds of organic and anorganic existence.

3.6.6

hiraṇmayaḥ sa puruṣaḥ
sahasra-parivatsarān
āṇḍa-kośa uvāsāpsu
sarva-sattvopabṛṁhitaḥ

(6) He, the Original Person, this [Garbhodakas'âyî] Vishnu called Hiranmaya, for a thousand celestial years [one such year is a 360 years to man] resided together with all that belonged to his goodness within the egg-shaped universe supported by the [causal] waters.

3.6.7

sa vai viśva-sṛjāṁ garbho
deva-karmātma-śaktimān
vibabhājātmanātmānam
ekadhā daśadhā tridhā

(7) With the content of that egg, the complete of the gigantic person being put to work by His divine Self filled with His [female] power, He thus divided Himself into one [consciousness], three [identifications of the self] and ten [activities].

3.6.8

eṣa hy aśeṣa-sattvānām
ātmāṁśaḥ paramātmanaḥ
ādyo 'vatāro yatrāsau
bhūta-grāmo vibhāvyate

 (8) This unlimited expanse is the self of the living entities, the first incarnation and plenary portion of the Supersoul, whereupon the aggregate of all of them flourishes.

3.6.9

sādhyātmaḥ sādhidaivaś ca
sādhibhūta iti tridhā
virāṭ prāṇo daśa-vidha
ekadhā hṛdayena ca

(9) The threefold of the gigantic form pertains to the three aspects of âdhyâtmika [the self with its senses and mind], âdhidaivika [nature and all her gods] and âdhibhautika [the others and what more appears to the senses], the tenfold relates to the [organs of the] life force [or prâna: hands, feet, anus, the genitals, eyes, nose, ears, tongue, skin and mouth; see brahma sûtra 2.4: 5-6] and the oneness refers to the heart.

3.6.10

smaran viśva-sṛjām īśo
vijñāpitam adhokṣajaḥ
virājam atapat svena
tejasaiṣāṁ vivṛttaye

 (10) The Lord beyond the senses recalling the prayer of the deities of the universe by His own radiance [thus] illumined the gigantic form for their understanding.

3.6.11

atha tasyābhitaptasya
katidhāyatanāni ha
nirabhidyanta devānāṁ
tāni me gadataḥ śṛṇu

(11) Now listen to my description of the many different ways of the demigods who then manifested as a consequence of His consideration.

3.6.12

tasyāgnir āsyaṁ nirbhinnaṁ
loka-pālo 'viśat padam
vācā svāṁśena vaktavyaṁ
yayāsau pratipadyate

(12) A mouth manifested and with that happening it was the god of fire who among the directors of the material world took his position along with his power, the organ of speech with which one utters words.

3.6.13

nirbhinnaṁ tālu varuṇo
loka-pālo 'viśad dhareḥ
jihvayāṁśena ca rasaṁ
yayāsau pratipadyate

(13) A palate appeared. It was the abode of Varuna [the god presiding over the waters] who in [the body of] the Lord among the directors of the material world took his position along with his power: the organ of the tongue with which one tastes.

3.6.14

nirbhinne aśvinau nāse
viṣṇor āviśatāṁ padam
ghrāṇenāṁśena gandhasya
pratipattir yato bhavet

 (14) Next the nostrils appeared where the two As'vinî Kumâras have their position with the sense of smell with which one perceives odors [see also 2.1: 29 and 2.5: 30].

3.6.15

nirbhinne akṣiṇī tvaṣṭā
loka-pālo 'viśad vibhoḥ
cakṣuṣāṁśena rūpāṇāṁ
pratipattir yato bhavet

 (15) Eyes appeared in the gigantic body which offered a position to Tvashthâ, the director of light and the power of sight by which forms can be seen.

3.6.16

nirbhinnāny asya carmāṇi
loka-pālo 'nilo 'viśat
prāṇenāṁśena saṁsparśaṁ
yenāsau pratipadyate

(16) Then the skin of the gigantic form manifested, a position taken by Anila, the director of the air with the power of breath which enables the experience of touch.

3.6.17

karṇāv asya vinirbhinnau
dhiṣṇyaṁ svaṁ viviśur diśaḥ
śrotreṇāṁśena śabdasya
siddhiṁ yena prapadyate

 (17) With the manifestation of the ears of the gigantic form that position was occupied by the deities of the directions [the Digdevatâs] with the power of hearing by which sounds are perceived.

3.6.18

tvacam asya vinirbhinnāṁ
viviśur dhiṣṇyam oṣadhīḥ
aṁśena romabhiḥ kaṇḍūṁ
yair asau pratipadyate

(18) Thereafter the [hair of the] skin of the gigantic body manifested for the divinity of the [herbs and plants with] the power to feel by means of the hairs with which itching feelings  are experienced.

3.6.19

meḍhraṁ tasya vinirbhinnaṁ
sva-dhiṣṇyaṁ ka upāviśat
retasāṁśena yenāsāv
ānandaṁ pratipadyate

(19) When the genitals of the gigantic form appeared the first one [Brahmâ, the Prajâpati] took his position with the function of semen with which the pleasure [of sex] is experienced.

3.6.20

gudaṁ puṁso vinirbhinnaṁ
mitro lokeśa āviśat
pāyunāṁśena yenāsau
visargaṁ pratipadyate

(20) An anus formed in the original embodiment offering a position taken by the god Mitra with the function of evacuation with which one defecates.

3.6.21

hastāv asya vinirbhinnāv
indraḥ svar-patir āviśat
vārtayāṁśena puruṣo
yayā vṛttiṁ prapadyate

(21) With the manifestation of the hands of the Universal Form the king of heaven Indra took his position with the ability to handle matters with which one makes one's living.

3.6.22

pādāv asya vinirbhinnau
lokeśo viṣṇur āviśat
gatyā svāṁśena puruṣo
yayā prāpyaṁ prapadyate

(22) The legs of the Universal Form that manifested were occupied by Vishnu, the godhead of the power of locomotion by which one reaches one's destination.

3.6.23

buddhiṁ cāsya vinirbhinnāṁ
vāg-īśo dhiṣṇyam āviśat
bodhenāṁśena boddhavyam
pratipattir yato bhavet

 (23) When the intelligence of the Universal Form manifested de ruling godhead Brahmâ, the Lord of the spoken word, found his position with the power of insight with which one arrives at understanding.

3.6.24

hṛdayaṁ cāsya nirbhinnaṁ
candramā dhiṣṇyam āviśat
manasāṁśena yenāsau
vikriyāṁ pratipadyate

(24) Next the heart of the Universal Being manifested in which Candra, the god of the moon took his position with the function of mental activity because of which one is lost in thoughts.

3.6.25

ātmānaṁ cāsya nirbhinnam
abhimāno 'viśat padam
karmaṇāṁśena yenāsau
kartavyaṁ pratipadyate

(25) What next came about in the Universal Form was the I-awareness in which the identification with the body [the 'false ego'] took its position [under the rule of  Lord Rudra] with the function of karma by which one engages in concrete activities.

3.6.26

sattvaṁ cāsya vinirbhinnaṁ
mahān dhiṣṇyam upāviśat
cittenāṁśena yenāsau
vijñānaṁ pratipadyate

(26) What followed was the manifestation of the spiritual essence of goodness in the gigantic body in which the complete[ness, of the mahat-tattva] found its place with the power of consciousness by means of which one cultivates wisdom.
3.6.27

śīrṣṇo 'sya dyaur dharā padbhyāṁ
khaṁ nābher udapadyata
guṇānāṁ vṛttayo yeṣu
pratīyante surādayaḥ

(27) From the head of the Universal Form the heavenly worlds manifested, the earthly places originated from His legs and the ether rose from His abdomen. In those areas the enlightened souls and other living beings are found who evolved as a result of the operation of the three modes of nature.

3.6.28

ātyantikena sattvena
divaṁ devāḥ prapedire
dharāṁ rajaḥ-svabhāvena
paṇayo ye ca tān anu

(28) By the infinite mode of goodness [of sattva] the gods found their place in the heavens whereas all the human beings who on earth live by the nature of their passion [rajas] are subordinate to them.

3.6.29

tārtīyena svabhāvena
bhagavan-nābhim āśritāḥ
ubhayor antaraṁ vyoma
ye rudra-pārṣadāṁ gaṇāḥ

(29) Those of the third kind are as the associates of Rudra because of their nature [of tamas] found in the region of the ether - the navel of the Lord - situated in between the other two.

3.6.30

mukhato 'vartata brahma
puruṣasya kurūdvaha
yas tūnmukhatvād varṇānāṁ
mukhyo 'bhūd brāhmaṇo guruḥ

(30) Spiritual wisdom, generated from the mouth of the Universal Form, oh chief of the Kuru dynasty. Those who are inclined to this wisdom became the leading order [the chief varna] of society. They, the brahmins, are the recognized teachers and spiritual spokesmen [the gurus].

3.6.31

bāhubhyo 'vartata kṣatraṁ
kṣatriyas tad anuvrataḥ
yo jātas trāyate varṇān
pauruṣaḥ kaṇṭaka-kṣatāt

(31) The power to protect the citizens manifested from the arms [of the gigantic body]. They who exercise that power [the kshatriyas or rulers] are the followers [of the brahmins] and deliver, as representatives of the Supreme Personality, the other classes from the vice of disturbing societal elements.

3.6.32

viśo 'vartanta tasyorvor
loka-vṛttikarīr vibhoḥ
vaiśyas tad-udbhavo vārtāṁ
nṛṇāṁ yaḥ samavartayat

(32) For the production and distribution of the means of livelihood the mercantile community [the vais'yas], whose occupation it is to take charge of provisioning all man, generated from the thighs of the Almighty.

3.6.33

padbhyāṁ bhagavato jajñe
śuśrūṣā dharma-siddhaye
tasyāṁ jātaḥ purā śūdro
yad-vṛttyā tuṣyate hariḥ

(33) From the legs of the Supreme Lord the service manifested which is of prime importance to the fulfillment of all sacred duties. It is traditionally the profession of the laborer [the s'ûdra] by which the Lord is satisfied [*].

3.6.34

ete varṇāḥ sva-dharmeṇa
yajanti sva-guruṁ harim
śraddhayātma-viśuddhy-arthaṁ
yaj-jātāḥ saha vṛttibhiḥ

(34) In order to purify their soul all the classes in society under the lead of their spiritual teachers with faith and devotion by means of their occupational duties worship the Lord from whom they generated along with their duties.

3.6.35

etat kṣattar bhagavato
daiva-karmātma-rūpiṇaḥ
kaḥ śraddadhyād upākartuṁ
yogamāyā-balodayam

(35) Who can estimate, oh Vidura, the totality of this form of the divine operating Self of the Supreme Lord that manifested by the strength of the deluding material oneness [of His internal potency, yogamâyâ]?

3.6.36

tathāpi kīrtayāmy aṅga
yathā-mati yathā-śrutam
kīrtiṁ hareḥ svāṁ sat-kartuṁ
giram anyābhidhāsatīm

(36) Oh brother, nevertheless I will give a description as far as my intelligence permits and my knowledge allows of what I heard about the glories of the Lord that purify, for without speaking up [about Him] we wander off in untruth. 

3.6.37

ekānta-lābhaṁ vacaso nu puṁsāṁ
suśloka-mauler guṇa-vādam āhuḥ
śruteś ca vidvadbhir upākṛtāyāṁ
kathā-sudhāyām upasamprayogam

(37) One says that the One Beyond Compare is attained by discussions about the Supreme Personality that were piously handed down through history for the glorification of His activities. Also the ear is served best by the nectar of the transcendental message as prepared [in writing] by the learned.

3.6.38

ātmano 'vasito vatsa
mahimā kavinādinā
saṁvatsara-sahasrānte
dhiyā yoga-vipakkayā

(38) My dear son, were the Glories of the Supreme Soul known by the original poet [Brahmâ] after his intelligence for a thousand celestial years had matured in meditation?

3.6.39

ato bhagavato māyā
māyinām api mohinī
yat svayaṁ cātma-vartmātmā
na veda kim utāpare

 (39) Therefore, when even those skilled in creating illusions have no knowledge because they - as well as the one self-satisfied [Creator] personally - are under the spell of the bewildering potencies of the Supreme Lord, then what may one expect from others?

3.6.40

yato 'prāpya nyavartanta
vācaś ca manasā saha
ahaṁ cānya ime devās
tasmai bhagavate namaḥ

(40) Him out of our reach intangible for our ego, mind and words as also for the respective gods, we offer our obeisances.'


*: S'astri Gosvâmî in this context remarks that the laborer, the s'ûdra, takes a prominent place among the classes in society. Of the four purushârthas, the civil virtues, the brahmin stands for moksha, or liberation. The kshatriya is there for the regulation of sense gratification, kâma, and the vais'ya is there for the purpose of distributing the welfare, artha. But the laborer in fact makes possible the religiosity, the service to God, of all the other occupational duties. He who simply serves, is there for the dharma.

The Madbhagavatam

Canto 3 (Skandah)

Chapter 7: Further Inquiries by Vidura

3.7.1

śrī-śuka uvāca
evaṁ bruvāṇaṁ maitreyaṁ
dvaipāyana-suto budhaḥ
prīṇayann iva bhāratyā
viduraḥ pratyabhāṣata

(1) S'rî S'uka said: 'Thus speaking with Maitreya Muni, the learned son of Dvaipâyana Vyâsa, Vidura, respectfully expressed a request.

3.7.2

vidura uvāca
brahman kathaṁ bhagavataś
cin-mātrasyāvikāriṇaḥ
līlayā cāpi yujyeran
nirguṇasya guṇāḥ kriyāḥ

(2) Vidura said: 'Oh brahmin,  the Supreme Lord is the unchangeable one of the complete whole. How can despite of Him being outside of the modes His pastimes take place of acting with the modes of nature?

3.7.3

krīḍāyām udyamo 'rbhasya
kāmaś cikrīḍiṣānyataḥ
svatas-tṛptasya ca kathaṁ
nivṛttasya sadānyataḥ

(3) Boys who want to play with other boys are enthused in the matter of playing, but in what respect is that different with someone who is self-satisfied and at all times detached?

3.7.4

asrākṣīd bhagavān viśvaṁ
guṇa-mayyātma-māyayā
tayā saṁsthāpayaty etad
bhūyaḥ pratyapidhāsyati

(4) The creation of this universe was caused by the deluding potency of the Lord Himself that engaged the three modes of nature. And through her He maintains and destroys the universe as well.

3.7.5

deśataḥ kālato yo 'sāv
avasthātaḥ svato 'nyataḥ
aviluptāvabodhātmā
sa yujyetājayā katham

(5) How can He, the Pure Self whose consciousness is never obscured by time or circumstance, or because of Himself, of others or because of what manifested [as nature], [be situated in the normal position of a living entity and] be associated with nescience?

3.7.6

bhagavān eka evaiṣa
sarva-kṣetreṣv avasthitaḥ
amuṣya durbhagatvaṁ vā
kleśo vā karmabhiḥ kutaḥ

(6) How can the one Supreme Lord who is present in every range of the lives [in all kshetras] of all living beings [see also B.G. 13: 3] run into any karmically settled misfortune or obstruction?

3.7.7

etasmin me mano vidvan
khidyate 'jñāna-saṅkaṭe
tan naḥ parāṇuda vibho
kaśmalaṁ mānasaṁ mahat

(7) Oh learned one, because of the ignorance I suffer from, my mind gives me trouble. Therefore, oh great one, please drive away the great impurity of my mind.'

3.7.8

śrī-śuka uvāca
sa itthaṁ coditaḥ kṣattrā
tattva-jijñāsunā muniḥ
pratyāha bhagavac-cittaḥ
smayann iva gata-smayaḥ

(8) S'rî S'uka said: 'The sage this way urged on by Vidura in his anxiety to find out about the reality, acted surprised and then without hesitation gave a God-conscious reply.

3.7.9

maitreya uvāca
seyaṁ bhagavato māyā
yan nayena virudhyate
īśvarasya vimuktasya
kārpaṇyam uta bandhanam

(9) Maitreya said: 'It is contradictory to say that the Fortunate One is subject to material illusion on the one hand and that He is free from imperfections and bondage on the other hand.

3.7.10

yad arthena vināmuṣya
puṁsa ātma-viparyayaḥ
pratīyata upadraṣṭuḥ
sva-śiraś chedanādikaḥ

 (10) Because of such a contradiction about the soul a person loses his way, which works like from the outside looking at oneself with one's head cut off.

3.7.11

yathā jale candramasaḥ
kampādis tat-kṛto guṇaḥ
dṛśyate 'sann api draṣṭur
ātmano 'nātmano guṇaḥ

 (11) The way by the quality of water the moon reflected in it is trembling, the quality of the body offers an illusory image to the seer who differs from it.

3.7.12

sa vai nivṛtti-dharmeṇa
vāsudevānukampayā
bhagavad-bhakti-yogena
tirodhatte śanair iha

(12) In this earthly existence that [illusion] gradually diminishes when one, in relation to the Fortunate One being united in devotion [in bhakti-yoga], by the mercy of Vâsudeva engages in detachment.

3.7.13

yadendriyoparāmo 'tha
draṣṭrātmani pare harau
vilīyante tadā kleśāḥ
saṁsuptasyeva kṛtsnaśaḥ

(13) When the senses in the transcendence unto the Lord have turned away in the direction of the seer who is the soul, the miseries are completely vanquished as if one has enjoyed sound sleep.

3.7.14

aśeṣa-saṅkleśa-śamaṁ vidhatte
guṇānuvāda-śravaṇaṁ murāreḥ
kiṁ vā punas tac-caraṇāravinda-
parāga-sevā-ratir ātma-labdhā

 (14) For those who feel attracted to serve in the dust of His lotus feet it thus goes without saying that all misery finds its end by repeatedly speaking about and hearing of the qualities of Murâri, Krishna the slayer of Mura.'

3.7.15

vidura uvāca
sañchinnaḥ saṁśayo mahyaṁ
tava sūktāsinā vibho
ubhayatrāpi bhagavan
mano me sampradhāvati

(15) Vidura said: 'Oh powerful sage, now that you've cut down my doubts with the weapon of your convincing words, oh lord of opulences, my mind concerning the two [of God and the living being] has arrived at a perfect union

3.7.16

sādhv etad vyāhṛtaṁ vidvan
nātma-māyāyanaṁ hareḥ
ābhāty apārthaṁ nirmūlaṁ
viśva-mūlaṁ na yad bahiḥ

. (16) Oh learned one, you're perfectly right in stating that [reasoning from] the deluding energy of the Lord is not the path for the soul to follow; it proves itself as meaningless when one goes without the basis of the Supreme source apart from which one misses the point.

3.7.17

yaś ca mūḍhatamo loke
yaś ca buddheḥ paraṁ gataḥ
tāv ubhau sukham edhete
kliśyaty antarito janaḥ

(17) In this world the ignorant fool as well as he whose intelligence has returned to the transcendental position enjoys happiness, whereas persons positioned in between these two have to suffer.

3.7.18

arthābhāvaṁ viniścitya
pratītasyāpi nātmanaḥ
tāṁ cāpi yuṣmac-caraṇa-
sevayāhaṁ parāṇude

 (18) Now that I have the insight and am convinced of the fact that one abiding by outer appearances misses the essence,  misses the soul, I with the serving of your feet am able to forsake [the wrong notion that the Supreme One would be subject to illusion].

3.7.19

yat-sevayā bhagavataḥ
kūṭa-sthasya madhu-dviṣaḥ
rati-rāso bhavet tīvraḥ
pādayor vyasanārdanaḥ

 (19) In serving the immutable Personality of Godhead who is the enemy of the demon Madhu, one develops in different relationships [or râsas] with the lotus feet [step by step] the intensity that vanquishes distress.

3.7.20

durāpā hy alpa-tapasaḥ
sevā vaikuṇṭha-vartmasu
yatropagīyate nityaṁ
deva-devo janārdanaḥ

(20) Those who are of little austerity are rarely seen on the path of service towards the Kingdom of God [Vaikunthha] where the Lord  is always glorified by the gods as the controller of all living beings.
3.7.21

sṛṣṭvāgre mahad-ādīni
sa-vikārāṇy anukramāt
tebhyo virājam uddhṛtya
tam anu prāviśad vibhuḥ

(21) After the creation of first the complete of the material energy, in a gradual process of differentiation [evolution] the universal form manifested along with its senses and organs in which later on the Almighty entered [for His incarnations].

3.7.22

yam āhur ādyaṁ puruṣaṁ
sahasrāṅghry-ūru-bāhukam
yatra viśva ime lokāḥ
sa-vikāśaṁ ta āsate

(22) He who is called the original person has thousands of limbs, legs and hands and is home to all the worlds of the universe with all the life that has its existence on them.

3.7.23

yasmin daśa-vidhaḥ prāṇaḥ
sendriyārthendriyas tri-vṛt
tvayerito yato varṇās
tad-vibhūtīr vadasva naḥ

(23) You explained how there are three kinds of life [to the modes] in which one has ten kinds of life-force with the [five] senses and their [fivefold] interest. Please describe now to me what the specific powers of the societal divisions are.

3.7.24

yatra putraiś ca pautraiś ca
naptṛbhiḥ saha gotrajaiḥ
prajā vicitrākṛtaya
āsan yābhir idaṁ tatam

 (24) In these [divisions] has, with the sons, grandsons and family members of the different generations, that prowess spread itself in the different forms of existence.

3.7.25

prajāpatīnāṁ sa patiś
cakḷpe kān prajāpatīn
sargāṁś caivānusargāṁś ca
manūn manvantarādhipān

(25) Who are the original progenitors [the Prajâpatis] evolved by their original leader [Brahmâ]? What are the generations of these fathers of mankind and what generations followed them? And what Manus ruled over the different manvantaras [cultural periods]?

3.7.26

upary adhaś ca ye lokā
bhūmer mitrātmajāsate
teṣāṁ saṁsthāṁ pramāṇaṁ ca
bhūr-lokasya ca varṇaya

(26) What worlds are there above and below the earthly worlds, oh son of Mitrâ? Please describe what their positions and sizes are as well as the measures and proportions of the earthly worlds.

3.7.27

tiryaṅ-mānuṣa-devānāṁ
sarīsṛpa-patattriṇām
vada naḥ sarga-saṁvyūhaṁ
gārbha-sveda-dvijodbhidām

(27) Tell me what the generations and subdivisions are of the infrahuman, human and superhuman living beings the way they are born from eggs, wombs, from moisture [micro-organisms] and from earth [de plants].

3.7.28

guṇāvatārair viśvasya
sarga-sthity-apyayāśrayam
sṛjataḥ śrīnivāsasya
vyācakṣvodāra-vikramam

(28) Kindly describe the incarnations according to the modes of nature for the sake of the creation, maintenance and destruction of the universe [Brahmâ, Vishnu and S'iva] as also the magnanimous activities of the Personality of Godhead living with the Goddess of Fortune [S'rînivâsa] who constitutes the ultimate shelter.

3.7.29

varṇāśrama-vibhāgāṁś ca
rūpa-śīla-svabhāvataḥ
ṛṣīṇāṁ janma-karmāṇi
vedasya ca vikarṣaṇam

(29) What are the divisions of societal status [varna] and spiritual order [âs'rama] and what are their features, how do they behave and what is their character? What are the birth and activities of the sages and what are the divisions of the Veda?

3.7.30

yajñasya ca vitānāni
yogasya ca pathaḥ prabho
naiṣkarmyasya ca sāṅkhyasya
tantraṁ vā bhagavat-smṛtam

 (30) What oh master are all the ceremonies of sacrificing and what are the different ways of the yoga perfections, of the analytical study of knowledge and of relating to the Personality of God with regulative principles?

3.7.31

pāṣaṇḍa-patha-vaiṣamyaṁ
pratiloma-niveśanam
jīvasya gatayo yāś ca
yāvatīr guṇa-karmajāḥ

 (31) What are the ways followed by the faithless and what are their shortcomings? What is the situation of those who stem from mixed marriages and what is the destiny of life of the many types of individual souls according to the modes they follow and the kinds of labor they perform?

3.7.32

dharmārtha-kāma-mokṣāṇāṁ
nimittāny avirodhataḥ
vārtāyā daṇḍa-nīteś ca
śrutasya ca vidhiṁ pṛthak

(32) How can the different interests of religiosity, economic development, sense-gratification and salvation, the different means of livelihood, the codes of law, the scriptural injunctions and the different regulative principles be balanced?

3.7.33

śrāddhasya ca vidhiṁ brahman
pitṝṇāṁ sargam eva ca
graha-nakṣatra-tārāṇāṁ
kālāvayava-saṁsthitim

 (33) Oh brahmin, how are the periodical offerings [of S'râddha] regulated to honor the deceased and to respect what the forefathers have created and how are the times settled in respect of the positions of luminaries like the planets and the stars?

3.7.34

dānasya tapaso vāpi
yac ceṣṭā-pūrtayoḥ phalam
pravāsa-sthasya yo dharmo
yaś ca puṁsa utāpadi

(34) What may one expect from charity, penance and the endeavoring for reservoirs of water and how are the duties described for someone away from home and for a man in danger?

3.7.35

yena vā bhagavāṁs tuṣyed
dharma-yonir janārdanaḥ
samprasīdati vā yeṣām
etad ākhyāhi me 'nagha

 (35) Please describe to me oh sinless one, how He, the Supreme Person, the Father of  Religion and Controller of All, can be satisfied completely and who of us could do that?

3.7.36

anuvratānāṁ śiṣyāṇāṁ
putrāṇāṁ ca dvijottama
anāpṛṣṭam api brūyur
guravo dīna-vatsalāḥ

 (36) Oh best among the brahmins, the spiritual masters who are so kind to the needy tell their devoted disciples and sons even what they didn't ask for.

3.7.37

tattvānāṁ bhagavaṁs teṣāṁ
katidhā pratisaṅkramaḥ
tatremaṁ ka upāsīran
ka u svid anuśerate

(37) Oh supreme master, how many dissolutions [or end times] are there for the elements of nature? Who are they who are saved then and who are they who [being of praise] may serve Him? And who may merge with Him when He goes asleep?

3.7.38

puruṣasya ca saṁsthānaṁ
svarūpaṁ vā parasya ca
jñānaṁ ca naigamaṁ yat tad
guru-śiṣya-prayojanam

(38)  And what is the nature and identity of the individual person as well as of the Supreme, what is the leading motive of the Vedic wisdom and what moves the guru and his disciples?

3.7.39

nimittāni ca tasyeha
proktāny anagha-sūribhiḥ
svato jñānaṁ kutaḥ puṁsāṁ
bhaktir vairāgyam eva vā

(39) Spotless devotees speak of this source of knowledge in the world. How could someone on his own accord have knowledge of devotional service and detachment?

3.7.40

etān me pṛcchataḥ praśnān
hareḥ karma-vivitsayā
brūhi me 'jñasya mitratvād
ajayā naṣṭa-cakṣuṣaḥ

(40) All these questions I have asked in my desire to know about the pastimes of the Lord. Please answer them as a friend to me [and everyone else] who in his ignorance lost his vision with the external energy.

3.7.41

sarve vedāś ca yajñāś ca
tapo dānāni cānagha
jīvābhaya-pradānasya
na kurvīran kalām api

 (41) Oh spotless sage, the assurance of an existence free from fear one obtains from someone like you cannot in any way be compared to the liberation offered by all the Vedas, sacrifices, penances and charity.'

3.7.42

śrī-śuka uvāca
sa ittham āpṛṣṭa-purāṇa-kalpaḥ
kuru-pradhānena muni-pradhānaḥ
pravṛddha-harṣo bhagavat-kathāyāṁ
sañcoditas taṁ prahasann ivāha

 (42) S'rî S'uka said: 'He [Maitreya], the chief among the sages so well versed in the stories [Purânas], was most delighted to hear these questions posed by the chief of the Kurus and thus being urged to the topics about the Supreme Lord, he with a smile gave Vidura his reply.'

( My humble salutations to the lotus feet of Swamyjis, Philosophical Scholars  Knowledge seekers,

for the collection )