sribhagavatam-skandhah -1 chapter-3

SREE MADBHAGAVATAM :

The author of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva, first offers his respectful obeisances unto the paraḿ satyam (Absolute Truth), and because the paraḿ satyam is the ultimate source of all energies, the paraḿ satyam is the Supreme Person. The gods or the controllers are undoubtedly persons, but the paraḿ satyam from whom the gods derive powers of control is the Supreme Person. The Sanskrit word īśvara (controller) conveys the import of God, but the Supreme Person is called the parameśvara, or the supreme īśvara. The Supreme Person, or parameśvara, is the supreme conscious personality, and because He does not derive any power from any other source, He is supremely independent. In the Vedic literatures Brahmā is described as the supreme god or the head of all other gods like Indra, Candra and Varuṇa, but the Śrīmad-Bhāgavatam confirms that even Brahmā is not independent as far as his power and knowledge are concerned. He received knowledge in the form of the Vedas from the Supreme Person who resides within the heart of every living being. That Supreme Personality knows everything directly and indirectly. Individual infinitesimal persons, who are parts and parcels of the Supreme Personality, may know directly and indirectly everything about their bodies or external features, but the Supreme Personality knows everything about both His external and internal features.

Vyasa Dev's

Sree Mabbhagavatam

Sree Madbhagavatam

Skandhah: 1

Chapter:3

1.3.1

sūta uvāca
jagṛhe pauruṣaṁ rūpaṁ
bhagavān mahad-ādibhiḥ
sambhūtaṁ ṣoḍaśa-kalam
ādau loka-sisṛkṣayā

 (1) Sûta said: "In the beginning the Supreme Lord assumed, for the creation of the worlds, the form of the Original Person[: the integrity of the material realm] composed of the sixteen elements [of the ten knowing and working senses, the mind and the five elements] and the cosmic intelligence and such.

1.3.2

yasyāmbhasi śayānasya
yoga-nidrāṁ vitanvataḥ
nābhi-hradāmbujād āsīd
brahmā viśva-sṛjāṁ patiḥ

 (2) Resting in His meditative slumber in that water, out of the lotus that spread from the lake of His navel, Brahmâ was manifested, the master of the progenitors in the universe.

1.3.3

yasyāvayava-saṁsthānaiḥ
kalpito loka-vistaraḥ
tad vai bhagavato rūpaṁ
viśuddhaṁ sattvam ūrjitam

(3) One believes the different worlds [as expansions] to be part of the form of the Fortunate One that constitutes the excellence of the purest existence.

1.3.4

paśyanty ado rūpam adabhra-cakṣuṣā
sahasra-pādoru-bhujānanādbhutam
sahasra-mūrdha-śravaṇākṣi-nāsikaṁ
sahasra-mauly-ambara-kuṇḍalollasat

 (4) His form thus seen perfectly has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses.

1.3.5

etan nānāvatārāṇāṁ
nidhānaṁ bījam avyayam
yasyāṁśāṁśena sṛjyante
deva-tiryaṅ-narādayaḥ

(5) This source of the multifarious incarnations is the imperishable seed from which the plenary portions and portions thereof, the gods, the human beings and the animals, originate."

1.3.6

sa eva prathamaṁ devaḥ
kaumāraṁ sargam āśritaḥ
cacāra duścaraṁ brahmā
brahmacaryam akhaṇḍitam

(6) "The sons of Brahmâ [the Kumâras] were first disciplined in austerity for the sake of realizing continuity.

1.3.7

dvitīyaṁ tu bhavāyāsya
rasātala-gatāṁ mahīm
uddhariṣyann upādatta
yajñeśaḥ saukaraṁ vapuḥ

 (7) He next incarnated for the sake of the welfare of the earth like a boar lifting her up from the lower regions.

1.3.8

tṛtīyam ṛṣi-sargaṁ vai
devarṣitvam upetya saḥ
tantraṁ sātvatam ācaṣṭa
naiṣkarmyaṁ karmaṇāṁ yataḥ

 (8) Thirdly He accepted [in the form of Nârada Muni] His presence among the learned for the sake of evolving Vedic knowledge concerning the service in devotion without further material motives.

1.3.9

turye dharma-kalā-sarge
nara-nārāyaṇāv ṛṣī
bhūtvātmopaśamopetam
akarod duścaraṁ tapaḥ

(9) Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses.

1.3.10

pañcamaḥ kapilo nāma
siddheśaḥ kāla-viplutam
provācāsuraye sāṅkhyaṁ
tattva-grāma-vinirṇayam

(10) Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation because in the course of time the knowledge was lost.

1.3.11

ṣaṣṭham atrer apatyatvaṁ
vṛtaḥ prāpto 'nasūyayā
ānvīkṣikīm alarkāya
prahlādādibhya ūcivān

(11) Sixth, born as the son of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about transcendence.

1.3.12

tataḥ saptama ākūtyāṁ
rucer yajño 'bhyajāyata
sa yāmādyaiḥ sura-gaṇair
apāt svāyambhuvāntaram

(12) Seventh born from Âkûti as Yajña, the son of Prajâpati Ruci He, assisted the godly, with His son Yama ruled during the period of Svâyambhuva Manu.

1.3.13

aṣṭame merudevyāṁ tu
nābher jāta urukramaḥ
darśayan vartma dhīrāṇāṁ
sarvāśrama-namaskṛtam

 (13) Eighth, from the wife of King Nâbhi, Merudevî, He took birth as King Rishabha and showed the path of perfection respected by people of all stages of life.

1.3.14

ṛṣibhir yācito bheje
navamaṁ pārthivaṁ vapuḥ
dugdhemām oṣadhīr viprās
tenāyaṁ sa uśattamaḥ

(14) Accepting His ninth incarnation in response to the prayers of the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made her beautifully attractive.

1.3.15

rūpaṁ sa jagṛhe mātsyaṁ
cākṣuṣodadhi-samplave
nāvy āropya mahī-mayyām
apād vaivasvataṁ manum

 (15) Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu protected in a boat afloat the waters when the world was deeply inundated.

1.3.16

surāsurāṇām udadhiṁ
mathnatāṁ mandarācalam
dadhre kamaṭha-rūpeṇa
pṛṣṭha ekādaśe vibhuḥ

(16) Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists which served as a pivot in the ocean.

1.3.17

dhānvantaraṁ dvādaśamaṁ
trayodaśamam eva ca
apāyayat surān anyān
mohinyā mohayan striyā

(17) Twelfth there was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists when He gave nectar to the godly.

1.3.18

caturdaśaṁ nārasiṁhaṁ
bibhrad daityendram ūrjitam
dadāra karajair ūrāv
erakāṁ kaṭa-kṛd yathā

 (18) In His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter splitting cane.

1.3.19

pañcadaśaṁ vāmanakaṁ
kṛtvāgād adhvaraṁ baleḥ
pada-trayaṁ yācamānaḥ
pratyāditsus tri-piṣṭapam

 (19) Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who went to the arena of sacrifice of Mahârâja Bali and begged for three steps of land only, while He in fact wanted to seize the three worlds.

1.3.20

avatāre ṣoḍaśame
paśyan brahma-druho nṛpān
triḥ-sapta-kṛtvaḥ kupito
niḥ-kṣatrām akaron mahīm

(20) In His sixteenth incarnation [as Bhrigupati or Paras'urâma] He acted twenty-one times against the ruling class that negated the intelligentsia.

1.3.21

tataḥ saptadaśe jātaḥ
satyavatyāṁ parāśarāt
cakre veda-taroḥ śākhā
dṛṣṭvā puṁso 'lpa-medhasaḥ

(21) Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva taking birth from Satyavatî with Parâs'ara Muni as His father, in order to divide the desire tree of the Veda into several branches.

1.3.22

nara-devatvam āpannaḥ
sura-kārya-cikīrṣayā
samudra-nigrahādīni
cakre vīryāṇy ataḥ param

 (22) Next He performed superhuman in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the godly.

1.3.23

ekonaviṁśe viṁśatime
vṛṣṇiṣu prāpya janmanī
rāma-kṛṣṇāv iti bhuvo
bhagavān aharad bharam

(23) Nineteenth as well as twentieth He appeared as Balarâma and Krishna from the Vrishni family and thus Bhagavân removed the burden from the world.

1.3.24

tataḥ kalau sampravṛtte
sammohāya sura-dviṣām
buddho nāmnāñjana-sutaḥ
kīkaṭeṣu bhaviṣyati

(24) Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious of the theists.

1.3.25

athāsau yuga-sandhyāyāṁ
dasyu-prāyeṣu rājasu
janitā viṣṇu-yaśaso
nāmnā kalkir jagat-patiḥ

(25) Next, at the conjunction of two yugas when there is hardly a ruler to be found who is not a plunderer, the Lord carrying the name of Kalki will take birth as the son of Vishnu Yas'â."

1.3.26

avatārā hy asaṅkhyeyā
hareḥ sattva-nidher dvijāḥ
yathāvidāsinaḥ kulyāḥ
sarasaḥ syuḥ sahasraśaḥ

(26) "Oh twice-born ones, the incarnations of the Lord that appeared from the ocean of goodness are as innumerable as the thousands of streams found from the lakes.

1.3.27

ṛṣayo manavo devā
manu-putrā mahaujasaḥ
kalāḥ sarve harer eva
saprajāpatayaḥ smṛtāḥ

(27) All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord.

1.3.28

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge

(28) All these are part of Lord Krishna, the Supreme Lord [Bhagavân] in person who offers protection during all ages and in all worlds against the enemies of the king of heaven [Indra].

1.3.29

janma guhyaṁ bhagavato
ya etat prayato naraḥ
sāyaṁ prātar gṛṇan bhaktyā
duḥkha-grāmād vimucyate

(29) Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life.

1.3.30

etad rūpaṁ bhagavato
hy arūpasya cid-ātmanaḥ
māyā-guṇair viracitaṁ
mahadādibhir ātmani

(30) All these forms of the Lord stem no doubt from the One who is without a form and transcendental; they came about in the self from the modes of material energy with their elements.

1.3.31

yathā nabhasi meghaugho
reṇur vā pārthivo 'nile
evaṁ draṣṭari dṛśyatvam
āropitam abuddhibhiḥ

 (31) To the less intelligent spectator they are there to be perceived the way one sees clouds in the sky and dust in the air.

1.3.32

ataḥ paraḿ yad avyaktam

avyūḍha-guṇa-bṛḿhitam

adṛṣṭāśruta-vastutvāt

sa jīvo yat punar-bhavaḥ

(32) This unmanifested self in the beyond that cannot be seen or heard, has no form that is affected by the modes of nature - thàt is the living being that takes birth repeatedly.

1.3.33

yatreme sad-asad-rūpe

pratiṣiddhe sva-saḿvidā

avidyayātmani kṛte

iti tad brahma-darśanam

(33) As soon as one realizes that all these gross and subtle forms originate in the self because of ignorance, they lose their value and so one achieves association with the divine.

1.3.34

yady eṣoparatā devī

māyā vaiśāradī matiḥ

sampanna eveti vidur

mahimni sve mahīyate

(34) With the illusory energy subsided one is enriched with the full knowledge of enlightenment and thus being established able to see the glories of the Self.

1.3.35

evaḿ janmāni karmāṇi

hy akartur ajanasya ca

varṇayanti sma kavayo

veda-guhyāni hṛt-pateḥ

(35) Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas.

1.3.36

sa vā idaḿ viśvam amogha-līlaḥ

sṛjaty avaty atti na sajjate 'smin

bhūteṣu cāntarhita ātma-tantraḥ

ṣāḍ-vargikaḿ jighrati ṣaḍ-guṇeśaḥ

(36) Residing within every living being He, the omnipotent master of the senses whose play is spotless, is independent and unaffected by creation, destruction and maintenance.

1.3.37

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ

 (37) Because of His manipulations He, acting like an actor in a drama, by the ones with a poor fund of knowledge cannot be known in His activities, names and forms by means of speculation and oration.

1.3.38

sa veda dhātuḥ padavīḿ parasya

duranta-vīryasya rathāńga-pāṇeḥ

yo 'māyayā santatayānuvṛttyā

bhajeta tat-pāda-saroja-gandham

(38) Only he who renders unconditional, uninterrupted, favorable service to His fragrant lotus feet may know the transcendental glories of the all-powerful Creator with the wheel of the chariot in His hand.

1.3.39

atheha dhanyā bhagavanta itthaḿ

yad vāsudeve 'khila-loka-nāthe

kurvanti sarvātmakam ātma-bhāvaḿ

na yatra bhūyaḥ parivarta ugraḥ

(39) In this world one can be successful if one knows everything about the Personality of Godhead who embraces all of His universes and who inspires for the complete of the spirit of ecstasy in which one will never find the dreaded vicious circles of worldly interest."

1.3.40

idaḿ bhāgavataḿ nāma

purāṇaḿ brahma-sammitam

uttama-śloka-caritaḿ

cakāra bhagavān ṛṣiḥ

niḥśreyasāya lokasya

dhanyaḿ svasty-ayanaḿ mahat

(40) "This book containing the story of the Personality of Godhead and His devotees was compiled by the wise man of God and is, as a supplement to the Vedas, there for the ultimate good of bringing success, happiness and perfection to all people.

1.3.41

tad idaḿ grāhayām āsa

sutam ātmavatāḿ varam

sarva-vedetihāsānāḿ

sāraḿ sāraḿ samuddhṛtam

(41) S'rîla Vyâsadeva delivered this story, which constitutes the cream he managed to extract from all the Vedic literatures and histories, to his son who is the most respectable one among the self-realized.

1.3.42

sa tu saḿśrāvayām āsa

mahārājaḿ parīkṣitam

prāyopaviṣṭaḿ gańgāyāḿ

parītaḿ paramarṣibhiḥ

(42) He on his turn told it to emperor Parîkchit who surrounded by the wise sat down at the Ganges to fast until his death.

1.3.43

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣa

purāṇārko 'dhunoditaḥ

(43) Now that Krishna has left for His abode and with Him also proper conduct and spiritual insight have vanished, this Purâna bright as the sun has appeared at the horizon for the sake of everyone who in the Age of Quarrel [Kali-yuga] has lost his vision.

1.3.44

tatra kīrtayato viprā

viprarṣer bhūri-tejasaḥ

ahaḿ cādhyagamaḿ tatra

niviṣṭas tad-anugrahāt

so 'haḿ vaḥ śrāvayiṣyāmi

yathādhītaḿ yathā-mati

 (44) When I heard the story from that powerful, great sage, I, being perfectly attentive by his mercy, managed to understand it as well, so that I from my own realization now am able to relate it to you."

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