Śrīmad Bhāgavatam | Canto 2 Chapter 6
vācāṁ vahner mukhaṁ kṣetraṁ
chandasāṁ sapta dhātavaḥ
jihvā sarva-rasasya ca
brahmā uvāca — Lord Brahmā said; vācām — of the voice; vahneḥ — of fire; mukham — the mouth; kṣetram — the generating center; chandasām — of the Vedic hymns, such as Gāyatrī; sapta — seven; dhātavaḥ — skin and six other layers; havya-kavya — offerings for the demigods and the forefathers; amṛta — food for human beings; annānām — of all sorts of foodstuffs; jihvā — the tongue; sarva — all; rasasya — of all delicacies; ca — also.
Lord Brahmā said: The mouth of the virāṭ-puruṣa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is Fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.
sarvāsūnāṁ ca vāyoś ca
aśvinor oṣadhīnāṁ ca
sarva — all; asūnām — different kinds of life air; ca — and; vāyoḥ — of the air; ca — also; tat — His; nāse — in the nose; parama-āyaṇe — in the transcendental generating center; aśvinoḥ — of the Aśvinī-kumāra demigods; oṣadhīnām — of all medicinal herbs; ca — also; ghrāṇaḥ — His smelling power; moda — pleasure; pramodayoḥ — specific sport.
His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Aśvinī-kumāra demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance.
rūpāṇāṁ tejasāṁ cakṣur
divaḥ sūryasya cākṣiṇī
karṇau diśāṁ ca tīrthānāṁ
rūpāṇām — for all kinds of forms; tejasām — of all that is illuminating; cakṣuḥ — the eyes; divaḥ — that which glitters; sūryasya — of the sun; ca — also; akṣiṇī — the eyeballs; karṇau — the ears; diśām — of all directions; ca — and; tīrthānām — of all the Vedas; śrotram — the sense of hearing; ākāśa — the sky; śabdayoḥ — of all sounds.
His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound.
saubhagasya ca bhājanam
tvag asya sparśa-vāyoś ca
sarva-medhasya caiva hi
tat — His; gātram — bodily surface; vastu-sārāṇām — of the active principles of all articles; saubhagasya — of all auspicious opportunities; ca — and; bhājanam — the field of production; tvak — skin; asya — His; sparśa — touch; vāyoḥ — of the moving airs; ca — also; sarva — all kinds of; medhasya — of sacrifices; ca — also; eva — certainly; hi — exactly.
His bodily surface is the breeding ground for the active principles of everything and for all kinds of auspicious opportunities. His skin, like the moving air, is the generating center for all kinds of sense of touch and is the place for performing all kinds of sacrifice.
yair vā yajñas tu sambhṛtaḥ
romāṇi — hairs on the body; udbhijja — vegetables; jātīnām — of the kingdoms; yaiḥ — by which; vā — either; yajñaḥ — sacrifices; tu — but; sambhṛtaḥ — particularly served; keśa — hairs on the head; śmaśru — facial hair; nakhāni — nails; asya — of Him; śilā — stones; loha — iron ores; abhra — clouds; vidyutām — electricity.
The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores.
bāhavaḥ — arms; loka-pālānām — of the governing deities of the planets, the demigods; prāyaśaḥ — almost always; kṣema-karmaṇām — of those who are leaders and protectors of the general mass.
The Lord’s arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass.
vikramo bhūr bhuvaḥ svaś ca
kṣemasya śaraṇasya ca
hareś caraṇa āspadam
vikramaḥ — forward steps; bhūḥ bhuvaḥ — of the lower and upper planets; svaḥ — as well as of heaven; ca — also; kṣemasya — of protection of all that we have; śaraṇasya — of fearlessness; ca — also; sarva-kāma — all that we need; varasya — of all benedictions; api — exactly; hareḥ — of the Lord; caraṇaḥ — the lotus feet; āspadam — shelter.
Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear.
apāṁ vīryasya sargasya
puṁsaḥ śiśna upasthas tu
apām — of water; vīryasya — of the semen; sargasya — of the generative; parjanyasya — of rains; prajāpateḥ — of the creator; puṁsaḥ — of the Lord; śiśnaḥ — the genitals; upasthaḥ tu — the place where the genitals are situated; prajāti — due to begetting; ānanda — pleasure; nirvṛteḥ — cause.
From the Lord’s genitals originate water, semen, generatives, rains and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting.
pāyur yamasya mitrasya
hiṁsāyā nirṛter mṛtyor
nirayasya gudaṁ smṛtaḥ
pāyuḥ — the evacuating outlet; yamasya — the controlling deity of death; mitrasya — of Mitra; parimokṣasya — of the evacuating hole; nārada — O Nārada; hiṁsāyāḥ — of envy; nirṛteḥ — of misfortune; mṛtyoḥ — of death; nirayasya — of hell; gudam — the rectum; smṛtaḥ — is understood.
O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.
tamasaś cāpi paścimaḥ
nāḍyo nada-nadīnāṁ ca
parābhūteḥ — of frustration; adharmasya — of immorality; tamasaḥ — of ignorance; ca — and; api — as also; paścimaḥ — the back; nāḍyaḥ — of the intestines; nada — of the great rivers; nadīnām — of the rivulets; ca — also; gotrāṇām — of the mountains; asthi — bones; saṁhatiḥ — accumulation.
The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.
bhūtānāṁ nidhanasya ca
udaraṁ viditaṁ puṁso
hṛdayaṁ manasaḥ padam
avyakta — the impersonal feature; rasa-sindhūnām — of the seas and oceans of water; bhūtānām — of those who take birth in the material world; nidhanasya — of the annihilation; ca — also; udaram — His belly; viditam — is known by the intelligent class of men; puṁsaḥ — of the great personality; hṛdayam — the heart; manasaḥ — of the subtle body; padam — the place.
The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.
dharmasya mama tubhyaṁ ca
kumārāṇāṁ bhavasya ca
vijñānasya ca sattvasya
dharmasya — of religious principles, or of Yamarāja; mama — mine; tubhyam — of yours; ca — and; kumārāṇām — of the four Kumāras; bhavasya — Lord Śiva; ca — and also; vijñānasya — of transcendental knowledge; ca — also; sattvasya — of truth; parasya — of the great personality; ātmā — consciousness; parāyaṇam — dependent.
Also, the consciousness of that great personality is the abode of religious principles — mine, yours, and those of the four bachelors Sanaka, Sanātana, Sanat-kumāra and Sanandana. That consciousness is also the abode of truth and transcendental knowledge.
ahaṁ bhavān bhavaś caiva
ta ime munayo ’grajāḥ
paśavaḥ pitaraḥ siddhā
vidyādhrāś cāraṇā drumāḥ
anye ca vividhā jīvā
sarvaṁ puruṣa evedaṁ
bhūtaṁ bhavyaṁ bhavac ca yat
tenedam āvṛtaṁ viśvaṁ
aham — myself; bhavān — yourself; bhavaḥ — Lord Śiva; ca — also; eva — certainly; te — they; ime — all; munayaḥ — the great sages; agra-jāḥ — born before you; sura — the demigods; asura — the demons; narāḥ — the human beings; nāgāḥ — the inhabitants of the Nāga planet; khagāḥ — birds; mṛga — beasts; sarīsṛpāḥ — reptiles; gandharva-apsarasaḥ, yakṣāḥ, rakṣaḥ-bhūta-gaṇa-uragāḥ, paśavaḥ, pitaraḥ, siddhāḥ, vidyādhrāḥ, cāraṇāḥ — all inhabitants of different planets; drumāḥ — the vegetable kingdom; anye — many others; ca — also; vividhāḥ — of different varieties; jīvāḥ — living entities; jala — water; sthala — land; nabha-okasaḥ — the inhabitants of the sky, or the birds; graha — the asteroids; ṛkṣa — the influential stars; ketavaḥ — the comets; tārāḥ — the luminaries; taḍitaḥ — the lightning; stanayitnavaḥ — the sound of the clouds; sarvam — everything; puruṣaḥ — the Personality of Godhead; eva idam — certainly all these; bhūtam — whatever is created; bhavyam — whatever will be created; bhavat — and whatever was created in the past; ca — also; yat — whatever; tena idam — it is all by Him; āvṛtam — covered; viśvam — universally comprehending; vitastim — half a cubit; adhitiṣṭhati — situated.
Beginning from me [Brahmā] down to you and Bhava [Śiva], all the great sages who were born before you, the demigods, the demons, the Nāgas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsarās, Yakṣas, Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Siddhas, Vidyādharas, Cāraṇas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.
sva-dhiṣṇyaṁ pratapan prāṇo
bahiś ca pratapaty asau
evaṁ virājaṁ pratapaṁs
tapaty antar bahiḥ pumān
sva-dhiṣṇyam — radiation; pratapan — by expansion; prāṇaḥ — living energy; bahiḥ — external; ca — also; pratapati — illuminated; asau — the sun; evam — in the same way; virājam — the universal form; pratapan — by expansion of; tapati — enlivens; antaḥ — internally; bahiḥ — externally; pumān — the Supreme Personality.
The sun illuminates both internally and externally by expanding its radiation; similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains everything in the creation both internally and externally.
martyam annaṁ yad atyagāt
mahimaiṣa tato brahman
saḥ — He (the Lord); amṛtasya — of deathlessness; abhayasya — of fearlessness; īśaḥ — the controller; martyam — dying; annam — fruitive action; yat — one who has; atyagāt — has transcended; mahimā — the glories; eṣaḥ — of Him; tataḥ — therefore; brahman — O brāhmaṇa Nārada; puruṣasya — of the Supreme Personality; duratyayaḥ — immeasurable.
The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Nārada, O brāhmaṇa, it is therefore difficult to measure the glories of the Supreme Person.
puṁsaḥ sthiti-pado viduḥ
amṛtaṁ kṣemam abhayaṁ
tri-mūrdhno ’dhāyi mūrdhasu
pādeṣu — in the one fourth; sarva — all; bhūtāni — living entities; puṁsaḥ — of the Supreme Person; sthiti-padaḥ — the reservoir of all material opulence; viduḥ — you should know; amṛtam — deathlessness; kṣemam — all happiness, free from the anxiety of old age, diseases, etc; abhayam — fearlessness; tri-mūrdhnaḥ — beyond the three higher planetary systems; adhāyi — exist; mūrdhasu — beyond the material coverings.
The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.
pādās trayo bahiś cāsann
aprajānāṁ ya āśramāḥ
antas tri-lokyās tv aparo
pādāḥ trayaḥ — the cosmos of three fourths of the Lord’s energy; bahiḥ — thus situated beyond; ca — and for all; āsan — were; aprajānām — of those who are not meant for rebirth; ye — those; āśramāḥ — status of life; antaḥ — within; tri-lokyāḥ — of the three worlds; tu — but; aparaḥ — others; gṛha-medhaḥ — attached to family life; abṛhat-vrataḥ — without strictly following a vow of celibacy.
The spiritual world, which consists of three fourths of the Lord’s energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.
sṛtī vicakrame viśvaṅ
yad avidyā ca vidyā ca
sṛtī — the destination of the living entities; vicakrame — exists comprehensively; viśvaṅ — the all-pervading Personality of Godhead; sāśana — activities of lording it over; anaśane — activities in devotional service; ubhe — both; yat — what is; avidyā — nescience; ca — as well as; vidyā — factual knowledge; ca — and; puruṣaḥ — the Supreme Person; tu — but; ubhaya — for both of them; āśrayaḥ — the master.
By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.
yasmād aṇḍaṁ virāḍ jajñe
tad dravyam atyagād viśvaṁ
gobhiḥ sūrya ivātapan
yasmāt — from whom; aṇḍam — the universal globes; virāṭ — and the gigantic universal form; jajñe — appeared; bhūta — elements; indriya — senses; guṇa-ātmakaḥ — qualitative; tat dravyam — the universes and the universal form, etc; atyagāt — surpassed; viśvam — all the universes; gobhiḥ — by the rays; sūryaḥ — the sun; iva — like; ātapan — distributed rays and heat.
From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat.
yadāsya nābhyān nalinād
aham āsaṁ mahātmanaḥ
yadā — at the time of; asya — His; nābhyāt — from the abdomen; nalināt — from the lotus flower; aham — myself; āsam — took my birth; mahā-ātmanaḥ — of the great person; na avidam — did not know; yajña — sacrificial; sambhārān — ingredients; puruṣa — of the Lord; avayavān — personal bodily limbs; ṛte — except.
When I was born from the abdominal lotus flower of the Lord [Mahā-Viṣṇu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead.
teṣu yajñasya paśavaḥ
idaṁ ca deva-yajanaṁ
teṣu — in such sacrifices; yajñasya — of the sacrificial performance; paśavaḥ — the animals or the sacrificial ingredients; sa-vanaspatayaḥ — along with flowers and leaves; kuśāḥ — the straw; idam — all these; ca — as also; deva-yajanam — the sacrificial altar; kālaḥ — a suitable time; ca — as also; uru — great; guṇa-anvitaḥ — qualified.
For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring].
vastūny oṣadhayaḥ snehā
ṛco yajūṁṣi sāmāni
cātur-hotraṁ ca sattama
vastūni — utensils; oṣadhayaḥ — grains; snehāḥ — clarified butter; rasa-loha-mṛdaḥ — honey, gold and earth; jalam — water; ṛcaḥ — the Ṛg Veda; yajūṁṣi — the Yajur Veda; sāmāni — the Sāma Veda; cātuḥ-hotram — four persons conducting the performance; ca — all these; sattama — O most pious one.
Other requirements are utensils, grains, clarified butter, honey, gold, earth, water, the Ṛg Veda, Yajur Veda and Sāma Veda and four priests to perform the sacrifice.
nāma-dheyāni mantrāś ca
dakṣiṇāś ca vratāni ca
saṅkalpas tantram eva ca
nāma-dheyāni — invoking the names of the demigods; mantrāḥ — specific hymns to offer to a particular demigod; ca — also; dakṣiṇāḥ — reward; ca — and; vratāni — vows; ca — and; devatā-anukramaḥ — one demigod after another; kalpaḥ — the specific scripture; saṅkalpaḥ — the specific purpose; tantram — a particular process; eva — as they are; ca — also.
Other necessities include invoking the different names of the demigods by specific hymns and vows of recompense, in accordance with the particular scripture, for specific purposes and by specific processes.
gatayo matayaś caiva
sambhārāḥ sambhṛtā mayā
gatayaḥ — progress to the ultimate goal (Viṣṇu); matayaḥ — worshiping the demigods; ca — as also; eva — certainly; prāyaścittam — compensation; samarpaṇam — ultimate offering; puruṣa — the Personality of Godhead; avayavaiḥ — from the parts of the body of the Personality of Godhead; ete — these; sambhārāḥ — the ingredients; sambhṛtāḥ — were arranged; mayā — by me.
Thus I had to arrange all these necessary ingredients and paraphernalia of sacrifice from the personal bodily parts of the Personality of Godhead. By invocation of the demigods’ names, the ultimate goal, Viṣṇu, was gradually attained, and thus compensation and ultimate offering were complete.
tam eva puruṣaṁ yajñaṁ
iti — thus; sambhṛta — executed; sambhāraḥ — equipped myself well; puruṣa — the Personality of Godhead; avayavaiḥ — by the parts and parcels; aham — I; tam eva — unto Him; puruṣam — the Personality of Godhead; yajñam — the enjoyer of all sacrifices; tena eva — by all those; ayajam — worshiped; īśvaram — the supreme controller.
Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord.
tatas te bhrātara ime
prajānāṁ patayo nava
ayajan vyaktam avyaktaṁ
tataḥ — thereafter; te — your; bhrātaraḥ — brothers; ime — these; prajānām — of the living creatures; patayaḥ — masters; nava — nine; ayajan — performed; vyaktam — manifested; avyaktam — nonmanifested; puruṣam — personalities; su-samāhitāḥ — with proper rituals.
My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.
tataś ca manavaḥ kāle
ījire ṛṣayo ’pare
pitaro vibudhā daityā
manuṣyāḥ kratubhir vibhum
tataḥ — thereafter; ca — also; manavaḥ — the Manus, the fathers of mankind; kāle — in due course of time; ījire — worshiped; ṛṣayaḥ — great sages; apare — others; pitaraḥ — the forefathers; vibudhāḥ — the learned scholars; daityāḥ — great devotees of the demigods; manuṣyāḥ — mankind; kratubhiḥ vibhum — by performance of sacrifices to please the Supreme Lord.
Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord.
tad idaṁ viśvam āhitam
sargādāv aguṇaḥ svataḥ
nārāyaṇe — unto Nārāyaṇa; bhagavati — the Personality of Godhead; tat idam — all these material manifestations; viśvam — all the universes; āhitam — situated; gṛhīta — having accepted; māyā — material energies; uru-guṇaḥ — greatly powerful; sarga-ādau — in creation, maintenance and destruction; aguṇaḥ — without affinity for the material modes; svataḥ — self-sufficiently.
All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.
sṛjāmi tan-niyukto ’haṁ
haro harati tad-vaśaḥ
sṛjāmi — do create; tat — by His; niyuktaḥ — appointment; aham — I; haraḥ — Lord Śiva; harati — destroys; tat-vaśaḥ — under His subordination; viśvam — the whole universe; puruṣa — the Personality of Godhead; rūpeṇa — by His eternal form; paripāti — maintains; tri-śakti-dhṛk — the controller of three energies.
By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.
iti te ’bhihitaṁ tāta
nānyad bhagavataḥ kiñcid
iti — thus; te — unto you; abhihitam — explained; tāta — my dear son; yathā — as; idam — all these; anupṛcchasi — as you have inquired; na — never; anyat — anything else; bhagavataḥ — beyond the Personality of Godhead; kiñcit — nothing; bhāvyam — to be thought ever; sat — cause; asat — effect; ātmakam — in the matter of.
My dear son, whatever you inquired from me I have thus explained unto you, and you must know for certain that whatever there is (either as cause or as effect, both in the material and spiritual worlds) is dependent on the Supreme Personality of Godhead.
na bhāratī me ’ṅga mṛṣopalakṣyate
na vai kvacin me manaso mṛṣā gatiḥ
na me hṛṣīkāṇi patanty asat-pathe
yan me hṛdautkaṇṭhyavatā dhṛto hariḥ
na — never; bhāratī — statements; me — mine; aṅga — O Nārada; mṛṣā — untruth; upalakṣyate — prove to be; na — never; vai — certainly; kvacit — at any time; me — mine; manasaḥ — of the mind; mṛṣā — untruth; gatiḥ — progress; na — nor; me — mine; hṛṣīkāṇi — senses; patanti — degrades; asat-pathe — in temporary matter; yat — because; me — mine; hṛdā — heart; autkaṇṭhyavatā — by great earnestness; dhṛtaḥ — caught hold of; hariḥ — the Supreme Personality of Godhead.
O Nārada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter.
so ’haṁ samāmnāyamayas tapomayaḥ
prajāpatīnām abhivanditaḥ patiḥ
āsthāya yogaṁ nipuṇaṁ samāhitas
taṁ nādhyagacchaṁ yata ātma-sambhavaḥ
saḥ aham — myself (the great Brahmā); samāmnāya-mayaḥ — in the chain of disciplic succession of Vedic wisdom; tapaḥ-mayaḥ — successfully having undergone all austerities; prajāpatīnām — of all the forefathers of living entities; abhivanditaḥ — worshipable; patiḥ — master; āsthāya — successfully practiced; yogam — mystic powers; nipuṇam — very expert; samāhitaḥ — self-realized; tam — the Supreme Lord; na — did not; adhyagaccham — properly understood; yataḥ — from whom; ātma — self; sambhavaḥ — generated.
Although I am known as the great Brahmā, perfect in the disciplic succession of Vedic wisdom, and although I have undergone all austerities and am an expert in mystic powers and self-realization, and although I am recognized as such by the great forefathers of the living entities, who offer me respectful obeisances, still I cannot understand Him, the Lord, the very source of my birth.
nato ’smy ahaṁ tac-caraṇaṁ samīyuṣāṁ
bhavac-chidaṁ svasty-ayanaṁ sumaṅgalam
yo hy ātma-māyā-vibhavaṁ sma paryagād
yathā nabhaḥ svāntam athāpare kutaḥ
nataḥ — let me offer my obeisances; asmi — am; aham — I; tat — the Lord’s; caraṇam — feet; samīyuṣām — of the surrendered soul; bhavat-chidam — that which stops repetition of birth and death; svasti-ayanam — perception of all happiness; su-maṅgalam — all-auspicious; yaḥ — one who; hi — exactly; ātma-māyā — personal energies; vibhavam — potency; sma — certainly; paryagāt — cannot estimate; yathā — as much as; nabhaḥ — the sky; sva-antam — its own limit; atha — therefore; apare — others; kutaḥ — how.
Therefore it is best for me to surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. Such surrender is all-auspicious and allows one to perceive all happiness. Even the sky cannot estimate the limits of its own expansion. So what can others do when the Lord Himself is unable to estimate His own limits?
nāhaṁ na yūyaṁ yad-ṛtāṁ gatiṁ vidur
na vāmadevaḥ kim utāpare surāḥ
tan-māyayā mohita-buddhayas tv idaṁ
vinirmitaṁ cātma-samaṁ vicakṣmahe
na — neither; aham — I; na — nor; yūyam — all you sons; yat — whose; ṛtām — factual; gatim — movements; viduḥ — do know; na — nor; vāmadevaḥ — Lord Śiva; kim — what; uta — else; apare — others; surāḥ — demigods; tat — by His; māyayā — by the illusory energy; mohita — bewildered; buddhayaḥ — with such intelligence; tu — but; idam — this; vinirmitam — what is created; ca — also; ātma-samam — by dint of one’s personal ability; vicakṣmahe — observe.
Since neither Lord Śiva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory, external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability.
gāyanti hy asmad-ādayaḥ
na yaṁ vidanti tattvena
tasmai bhagavate namaḥ
yasya — whose; avatāra — incarnation; karmāṇi — activities; gāyanti — chant in glorification; hi — indeed; asmat-ādayaḥ — persons like us; na — do not; yam — whom; vidanti — know; tattvena — cent-percent as He is; tasmai — unto Him; bhagavate — unto the Personality of Godhead Śrī Kṛṣṇa; namaḥ — respectful obeisances.
Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is.
sa eṣa ādyaḥ puruṣaḥ
kalpe kalpe sṛjaty ajaḥ
sa saṁyacchati pāti ca
saḥ — He; eṣaḥ — the very; ādyaḥ — the original Personality of Godhead; puruṣaḥ — the Mahā-Viṣṇu incarnation, a plenary portion of Govinda, Lord Kṛṣṇa; kalpe kalpe — in each and every millennium; sṛjati — creates; ajaḥ — the unborn; ātmā — self; ātmani — upon the self; ātmanā — by His own self; ātmānam — own self; saḥ — He; saṁyacchati — absorbs; pāti — maintains; ca — also.
That supreme original Personality of Godhead, Lord Śrī Kṛṣṇa, expanding His plenary portion as Mahā-Viṣṇu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again.
viśuddhaṁ kevalaṁ jñānaṁ
pratyak samyag avasthitam
satyaṁ pūrṇam anādy-antaṁ
nirguṇaṁ nityam advayam
ṛṣe vidanti munayaḥ
yadā tad evāsat-tarkais
viśuddham — without any material tinge; kevalam — pure and perfect; jñānam — knowledge; pratyak — all-pervading; samyak — in fullness; avasthitam — situated; satyam — truth; pūrṇam — absolute; anādi — without any beginning; antam — and so also without any end; nirguṇam — devoid of material modes; nityam — eternal; advayam — without any rival; ṛṣe — O Nārada, O great sage; vidanti — they can only understand; munayaḥ — the great thinkers; praśānta — pacified; ātma — self; indriya — senses; āśayāḥ — sheltered; yadā — while; tat — that; eva — certainly; asat — untenable; tarkaiḥ — arguments; tiraḥ-dhīyeta — disappears; viplutam — distorted.
The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.
ādyo ’vatāraḥ puruṣaḥ parasya
kālaḥ svabhāvaḥ sad-asan-manaś ca
dravyaṁ vikāro guṇa indriyāṇi
virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ
ādyaḥ — first; avatāraḥ — incarnation; puruṣaḥ — Kāraṇārṇavaśāyī Viṣṇu; parasya — of the Lord; kālaḥ — time; svabhāvaḥ — space; sat — result; asat — cause; manaḥ — mind; ca — also; dravyam — elements; vikāraḥ — material ego; guṇaḥ — modes of nature; indriyāṇi — senses; virāṭ — the complete whole body; svarāṭ — Garbhodakaśāyī Viṣṇu; sthāsnu — immovable; cariṣṇu — movable; bhūmnaḥ — of the Supreme Lord.
Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.
ahaṁ bhavo yajña ime prajeśā
dakṣādayo ye bhavad-ādayaś ca
ye vā ṛṣīṇām ṛṣabhāḥ pitṝṇāṁ
anye ca ye preta-piśāca-bhūta-
yat kiñca loke bhagavan mahasvad
ojaḥ-sahasvad balavat kṣamāvat
tattvaṁ paraṁ rūpavad asva-rūpam
aham — myself (Brahmājī); bhavaḥ — Lord Śiva; yajñaḥ — Lord Viṣṇu; ime — all these; prajā-īśāḥ — the father of the living beings; dakṣa-ādayaḥ — Dakṣa, Marīci, Manu, etc; ye — those; bhavat — yourself; ādayaḥ ca — and the bachelors (Sanat-kumāra and his brothers); svarloka-pālāḥ — the leaders of the heavenly planets; khagaloka-pālāḥ — the leaders of space travelers; nṛloka-pālāḥ — the leaders of mankind; talaloka-pālāḥ — the leaders of the lower planets; gandharva — the residents of Gandharvaloka; vidyādhara — the residents of the Vidyādhara planet; cāraṇa-īśāḥ — the leaders of the Cāraṇas; ye — as also others; yakṣa — the leaders of the Yakṣas; rakṣa — demons; uraga — snakes; nāga-nāthāḥ — the leaders of Nāgaloka (below the earth); ye — others; vā — also; ṛṣīṇām — of the sages; ṛṣabhāḥ — the chief; pitṝṇām — of the forefathers; daitya-indra — leaders of the atheists; siddha-īśvara — leaders of the Siddhaloka planets (spacemen); dānava-indrāḥ — leaders of the non-Āryans; anye — besides them; ca — also; ye — those; preta — dead bodies; piśāca — evil spirits; bhūta — jinn; kūṣmāṇḍa — a special type of evil spirit; yādaḥ — aquatics; mṛga — animals; pakṣi-adhīśāḥ — giant eagles; yat — anything; kim ca — and everything; loke — in the world; bhagavat — possessed of bhaga, or extraordinary power; mahasvat — of a special degree; ojaḥ-sahasvat — specific mental and sensual dexterity; balavat — possessed of strength; kṣamāvat — possessed of forgiveness; śrī — beauty; hrī — ashamed of impious acts; vibhūti — riches; ātmavat — possessed of intelligence; adbhuta — wonderful; arṇam — race; tattvam — specific truth; param — transcendental; rūpavat — as if the form of; asva-rūpam — not the form of the Lord.
I myself [Brahmā], Lord Śiva, Lord Viṣṇu, great generators of living beings like Dakṣa and Prajāpati, yourselves [Nārada and the Kumāras], heavenly demigods like Indra and Candra, the leaders of the Bhūrloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyādhara planets, the leaders of the Cāraṇaloka planets, the leaders of the Yakṣas, Rakṣas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kūṣmāṇḍas, great aquatics, great beasts and great birds, etc. — in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless — may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord.
prādhānyato yān ṛṣa āmananti
līlāvatārān puruṣasya bhūmnaḥ
anukramiṣye ta imān supeśān
prādhānyataḥ — chiefly; yān — all those; ṛṣe — O Nārada; āmananti — worship; līlā — pastimes; avatārān — incarnations; puruṣasya — of the Personality of Godhead; bhūmnaḥ — the Supreme; āpīyatām — in order to be relished by you; karṇa — ears; kaṣāya — foul matter; śoṣān — that which evaporates; anukramiṣye — shall state one after another; te — they; imān — as they are in my heart; su-peśān — all pleasing to hear.
O Nārada, now I shall state, one after another, the transcendental incarnations of the Lord known as līlā-avatāras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart.