Śrīmad Bhāgavatam | Canto 2 Chapter 9
Answers by Citing the Lord’s Version
ātma-māyām ṛte rājan
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; ātma — the Supreme Personality of Godhead; māyām — energy; ṛte — without; rājan — O King; parasya — of the pure soul; anubhava-ātmanaḥ — of the purely conscious; na — never; ghaṭeta — it can so happen; artha — meaning; sambandhaḥ — relation with the material body; svapna — dream; draṣṭuḥ — of the seer; iva — like; añjasā — completely.
Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working.
ramamāṇo guṇeṣv asyā
mamāham iti manyate
bahu-rūpaḥ — multiforms; iva — as it were; ābhāti — manifested; māyayā — by the influence of the exterior energy; bahu-rūpayā — in multifarious forms; ramamāṇaḥ — enjoying as it were; guṇeṣu — in the modes of different qualities; asyāḥ — of the external energy; mama — mine; aham — I; iti — thus; manyate — thinks.
The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of “I” and “mine.”
yarhi vāva mahimni sve
yarhi — at any time; vāva — certainly; mahimni — in the glory; sve — of himself; parasmin — in the Supreme; kāla — time; māyayoḥ — of the material energy; rameta — enjoys; gata-sammohaḥ — being freed from the misconception; tyaktvā — giving up; udāste — in fullness; tadā — then; ubhayam — both (the misconceptions of I and mine).
As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self.
yad āha bhagavān ṛtam
brahmaṇe darśayan rūpam
ātma-tattva — the science of God or that of the living entity; viśuddhi — purification; artham — goal; yat — that which; āha — said; bhagavān — the Personality of Godhead; ṛtam — in reality; brahmaṇe — unto Lord Brahmā; darśayan — by showing; rūpam — eternal form; avyalīka — without any deceptive motive; vrata — vow; ādṛtaḥ — worshiped.
O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul.
sa ādi-devo jagatāṁ paro guruḥ
svadhiṣṇyam āsthāya sisṛkṣayaikṣata
tāṁ nādhyagacchad dṛśam atra sammatāṁ
prapañca-nirmāṇa-vidhir yayā bhavet
saḥ — he; ādi-devaḥ — the first demigod; jagatām — of the universe; paraḥ — supreme; guruḥ — spiritual master; svadhiṣṇyam — his lotus seat; āsthāya — to find the source of it; sisṛkṣayā — for the matter of creating the universal affairs; aikṣata — began to think; tām — in that matter; na — could not; adhyagacchat — understand; dṛśam — the direction; atra — therein; sammatām — just the proper way; prapañca — material; nirmāṇa — construction; vidhiḥ — process; yayā — as much as; bhavet — should be.
Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.
sa cintayan dvy-akṣaram ekadāmbhasy
upāśṛṇod dvir-gaditaṁ vaco vibhuḥ
sparśeṣu yat ṣoḍaśam ekaviṁśaṁ
niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ
saḥ — he; cintayan — while thus thinking; dvi — two; akṣaram — syllables; ekadā — once upon a time; ambhasi — in the water; upāśṛṇot — heard it nearby; dviḥ — twice; gaditam — uttered; vacaḥ — words; vibhuḥ — the great; sparśeṣu — in the sparśa letters; yat — which; ṣoḍaśam — the sixteenth; ekaviṁśam — and the twenty-first; niṣkiñcanānām — of the renounced order of life; nṛpa — O King; yat — what is; dhanam — wealth; viduḥ — as it is known.
While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.
niśamya tad-vaktṛ-didṛkṣayā diśo
vilokya tatrānyad apaśyamānaḥ
svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ
tapasy upādiṣṭa ivādadhe manaḥ
niśamya — after hearing; tat — that; vaktṛ — the speaker; didṛkṣayā — just to find out who spoke; diśaḥ — all sides; vilokya — seeing; tatra — there; anyat — any other; apaśyamānaḥ — not to be found; svadhiṣṇyam — on his lotus seat; āsthāya — sit down; vimṛśya — thinking; tat — it; hitam — welfare; tapasi — in penance; upādiṣṭaḥ — as he was instructed; iva — in pursuance of; ādadhe — gave; manaḥ — attention.
When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.
divyaṁ sahasrābdam amogha-darśano
tapas tapīyāṁs tapatāṁ samāhitaḥ
divyam — pertaining to the demigods in the higher planets; sahasra — one thousand; abdam — years; amogha — spotless, without a tinge of impurity; darśanaḥ — one who has such a vision of life; jita — controlled; anila — life; ātmā — mind; vijita — controlled over; ubhaya — both; indriyaḥ — one who has such senses; atapyata — executed penance; sma — in the past; akhila — all; loka — planet; tāpanam — enlightening; tapaḥ — penance; tapīyān — extremely hard penance; tapatām — of all the executors of penances; samāhitaḥ — thus situated.
Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.
tasmai sva-lokaṁ bhagavān sabhājitaḥ
sandarśayām āsa paraṁ na yat-param
sva-dṛṣṭavadbhir puruṣair abhiṣṭutam
tasmai — unto him; sva-lokam — His own planet or abode; bhagavān — the Personality of Godhead; sabhājitaḥ — being pleased by the penance of Brahmā; sandarśayām āsa — manifested; param — the supreme; na — not; yat — of which; param — further supreme; vyapeta — completely given up; saṅkleśa — five kinds of material afflictions; vimoha — without illusion; sādhvasam — fear of material existence; sva-dṛṣṭa-vadbhiḥ — by those who have perfectly realized the self; puruṣaiḥ — by persons; abhiṣṭutam — worshiped by.
The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence.
pravartate yatra rajas tamas tayoḥ
sattvaṁ ca miśraṁ na ca kāla-vikramaḥ
na yatra māyā kim utāpare harer
anuvratā yatra surāsurārcitāḥ
pravartate — prevail; yatra — wherein; rajaḥ tamaḥ — the modes of passion and ignorance; tayoḥ — of both of them; sattvam — the mode of goodness; ca — and; miśram — mixture; na — never; ca — and; kāla — time; vikramaḥ — influence; na — neither; yatra — therein; māyā — illusory, external energy; kim — what; uta — there is; apare — others; hareḥ — of the Personality of Godhead; anuvratāḥ — devotees; yatra — wherein; sura — by the demigods; asura — and the demons; arcitāḥ — worshiped.
In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.
piśaṅga-vastrāḥ surucaḥ supeśasaḥ
sarve catur-bāhava unmiṣan-maṇi-
śyāma — sky-bluish; avadātāḥ — glowing; śata-patra — lotus flower; locanāḥ — eyes; piśaṅga — yellowish; vastrāḥ — clothing; su-rucaḥ — greatly attractive; su-peśasaḥ — growing youthful; sarve — all of them; catuḥ — four; bāhavaḥ — hands; unmiṣan — rising luster; maṇi — pearls; praveka — superior quality; niṣka-ābharaṇāḥ — ornamental medallions; su-varcasaḥ — effulgent.
The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.
pravāla — coral; vaidūrya — a special diamond; mṛṇāla — celestial lotus; varcasaḥ — rays; parisphurat — blooming; kuṇḍala — earring; mauli — heads; mālinaḥ — with garlands.
Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.
bhrājiṣṇubhir yaḥ parito virājate
savidyud-abhrāvalibhir yathā nabhaḥ
bhrājiṣṇubhiḥ — by the glowing; yaḥ — the Vaikuṇṭhalokas; paritaḥ — surrounded by; virājate — thus situated; lasat — brilliant; vimāna — airplanes; avalibhiḥ — assemblage; mahā-ātmanām — of the great devotees of the Lord; vidyotamānaḥ — beautiful like lightning; pramada — ladies; uttama — celestial; adyubhiḥ — by complexion; sa-vidyut — with electric lightning; abhrāvalibhiḥ — with clouds in the sky; yathā — as it were; nabhaḥ — the sky.
The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahātmās or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.
śrīr yatra rūpiṇy urugāya-pādayoḥ
karoti mānaṁ bahudhā vibhūtibhiḥ
preṅkhaṁ śritā yā kusumākarānugair
śrīḥ — the goddess of fortune; yatra — in the Vaikuṇṭha planets; rūpiṇī — in her transcendental form; urugāya — the Lord, who is sung of by the great devotees; pādayoḥ — under the lotus feet of the Lord; karoti — does; mānam — respectful services; bahudhā — in diverse paraphernalia; vibhūtibhiḥ — accompanied by her personal associates; preṅkham — movement of enjoyment; śritā — taken shelter of; yā — who; kusumākara — spring; anugaiḥ — by the black bees; vigīyamānā — being followed by the songs; priya-karma — activities of the dearmost; gāyatī — singing.
The goddess of fortune in her transcendental form is engaged in the loving service of the Lord’s lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure — service to the Lord, along with her constant companions — but is also engaged in singing the glories of the Lord’s activities.
dadarśa tatrākhila-sātvatāṁ patiṁ
śriyaḥ patiṁ yajña-patiṁ jagat-patim
sva-pārṣadāgraiḥ parisevitaṁ vibhum
dadarśa — Brahmā saw; tatra — there (in Vaikuṇṭhaloka); akhila — entire; sātvatām — of the great devotees; patim — the Lord; śriyaḥ — of the goddess of fortune; patim — the Lord; yajña — of sacrifice; patim — the Lord; jagat — of the universe; patim — the Lord; sunanda — Sunanda; nanda — Nanda; prabala — Prabala; arhaṇa — Arhaṇa; ādibhiḥ — by them; sva-pārṣada — own associates; agraiḥ — by the foremost; parisevitam — being served in transcendental love; vibhum — the great Almighty.
Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.
kirīṭinaṁ kuṇḍalinaṁ catur-bhujaṁ
pītāṁśukaṁ vakṣasi lakṣitaṁ śriyā
bhṛtya — the servitor; prasāda — affection; abhimukham — favorably facing; dṛk — the very sight; āsavam — an intoxication; prasanna — very much pleased; hāsa — smile; aruṇa — reddish; locana — eyes; ānanam — face; kirīṭinam — with helmet; kuṇḍalinam — with earrings; catuḥ-bhujam — with four hands; pīta — yellow; aṁśukam — dress; vakṣasi — on the chest; lakṣitam — marked; śriyā — with the goddess of fortune.
The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.
adhyarhaṇīyāsanam āsthitaṁ paraṁ
yuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ
sva eva dhāman ramamāṇam īśvaram
adhyarhaṇīya — greatly worshipable; āsanam — throne; āsthitam — seated on it; param — the Supreme; vṛtam — surrounded by; catuḥ — four, namely prakṛti, puruṣa, mahat and ego; ṣoḍaśa — the sixteen; pañca — the five; śaktibhiḥ — by the energies; yuktam — empowered with; bhagaiḥ — His opulences; svaiḥ — personal; itaratra — other minor prowesses; ca — also; adhruvaiḥ — temporary; sve — own; eva — certainly; dhāman — abode; ramamāṇam — enjoying; īśvaram — the Supreme Lord.
The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode.
nanāma pādāmbujam asya viśva-sṛg
yat pāramahaṁsyena pathādhigamyate
tat — by that audience of the Lord; darśana — audience; āhlāda — joy; paripluta — overwhelmed; antaraḥ — within the heart; hṛṣyat — full in ecstasy; tanuḥ — body; prema-bhara — in full transcendental love; aśru — tears; locanaḥ — in the eyes; nanāma — bowed down; pāda-ambujam — under the lotus feet; asya — of the Lord; viśva-sṛk — the creator of the universe; yat — which; pāramahaṁsyena — by the great liberated soul; pathā — the path; adhigamyate — is followed.
Lord Brahmā, thus seeing the Personality of Godhead in His fullness, was overwhelmed with joy within his heart, and thus in full transcendental love and ecstasy, his eyes filled with tears of love. He thus bowed down before the Lord. That is the way of the highest perfection for the living being [paramahaṁsa].
taṁ prīyamāṇaṁ samupasthitaṁ kaviṁ
babhāṣa īṣat-smita-śociṣā girā
priyaḥ priyaṁ prīta-manāḥ kare spṛśan
tam — unto Lord Brahmā; prīyamāṇam — worthy of being dear; samupasthitam — present before; kavim — the great scholar; prajā — living entities; visarge — in the matter of creation; nija — His own; śāsana — control; arhaṇam — just suitable; babhāṣe — addressed; īṣat — mild; smita — smiling; śociṣā — with enlightening; girā — words; priyaḥ — the beloved; priyam — the counterpart of love; prīta-manāḥ — being very much pleased; kare — by the hand; spṛśan — shaking.
And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.
tvayāhaṁ toṣitaḥ samyag
ciraṁ bhṛtena tapasā
śrī-bhagavān uvāca — the all-beautiful Personality of Godhead said; tvayā — by you; aham — I am; toṣitaḥ — pleased; samyak — complete; veda-garbha — impregnated with the Vedas; sisṛkṣayā — for creating; ciram — for a long time; bhṛtena — accumulated; tapasā — by penance; dustoṣaḥ — very hard to please; kūṭa-yoginām — for the pseudo mystics.
The beautiful Personality of Godhead addressed Lord Brahmā: O Brahmā, impregnated with the Vedas, I am very much pleased with your long-accumulated penance with the desire for creation. Hardly am I pleased with the pseudo mystics.
varaṁ varaya bhadraṁ te
varam — benediction; varaya — just ask from; bhadram — auspicious; te — unto you; vara-īśam — the giver of all benediction; mā (mām) — from Me; abhivāñchitam — wishing; brahman — O Brahmā; śreyaḥ — the ultimate success; pariśrāmaḥ — for all penances; puṁsām — for everyone; mat — My; darśana — realization; avadhiḥ — up to the limit of.
I wish you good luck. O Brahmā, you may ask from Me, the giver of all benediction, all that you may desire. You may know that the ultimate benediction, as the result of all penances, is to see Me by realization.
yad upaśrutya rahasi
cakartha paramaṁ tapaḥ
manīṣita — ingenuity; anubhāvaḥ — perception; ayam — this; mama — My; loka — abode; avalokanam — seeing by actual experience; yat — because; upaśrutya — hearing; rahasi — in great penance; cakartha — having performed; paramam — highest; tapaḥ — penance.
The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order.
pratyādiṣṭaṁ mayā tatra
tapo me hṛdayaṁ sākṣād
ātmāhaṁ tapaso ’nagha
pratyādiṣṭam — ordered; mayā — by Me; tatra — because of; tvayi — unto you; karma — duty; vimohite — being perplexed; tapaḥ — penance; me — Me; hṛdayam — heart; sākṣāt — directly; ātmā — life and soul; aham — Myself; tapasaḥ — of one who is engaged in penance; anagha — O sinless one.
O sinless Brahmā, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent.
grasāmi tapasā punaḥ
bibharmi tapasā viśvaṁ
vīryaṁ me duścaraṁ tapaḥ
sṛjāmi — I create; tapasā — by the same energy of penance; eva — certainly; idam — this; grasāmi tapasā — I do withdraw also by the same energy; punaḥ — again; bibharmi — do maintain; tapasā — by penance; viśvam — the cosmos; vīryam — potency; me — My; duścaram — severe; tapaḥ — penance.
I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potency is penance only.
adhyakṣo ’vasthito guhām
veda hy apratiruddhena
brahmā uvāca — Lord Brahmā said; bhagavan — O my Lord; sarva-bhūtānām — of all living entities; adhyakṣaḥ — director; avasthitaḥ — situated; guhām — within the heart; veda — know; hi — certainly; apratiruddhena — without hindrance; prajñānena — by superintelligence; cikīrṣitam — endeavors.
Lord Brahmā said: O Personality of Godhead, You are situated in every living entity’s heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.
nātha nāthaya nāthitam
parāvare yathā rūpe
jānīyāṁ te tv arūpiṇaḥ
tathā api — in spite of that; nāthamānasya — of the one who is asking for; nātha — O Lord; nāthaya — please award; nāthitam — as it is desired; para-avare — in the matter of mundane and transcendental; yathā — as it is; rūpe — in the form; jānīyām — may it be known; te — Your; tu — but; arūpiṇaḥ — one who is formless.
In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.
vilumpan visṛjan gṛhṇan
bibhrad ātmānam ātmanā
yathā — as much as; ātma — own; māyā — potency; yogena — by combination; nānā — various; śakti — energy; upabṛṁhitam — by combination and permutation; vilumpan — in the matter of annihilation; visṛjan — in the matter of generation; gṛhṇan — in the matter of acceptance; bibhrat — in the matter of maintenance; ātmānam — own self; ātmanā — by the self.
And [please inform me] how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation.
tathā tad-viṣayāṁ dhehi
manīṣāṁ mayi mādhava
krīḍasi — as You play; amogha — infallible; saṅkalpa — determination; ūrṇanābhiḥ — the spider; yathā — as much as; ūrṇute — covers; tathā — so and so; tat-viṣayām — in the subject of all those; dhehi — do let me know; manīṣām — philosophically; mayi — unto me; mādhava — O master of all energies.
O master of all energies, please tell me philosophically all about them. You play like a spider that covers itself by its own energy, and Your determination is infallible.
karavāṇi hy atandritaḥ
bhagavat — by the Personality of Godhead; śikṣitam — taught; aham — myself; karavāṇi — by acting; hi — certainly; atandritaḥ — instrumental; na — never; ihamānaḥ — although acting; prajā-sargam — generation of the living entities; badhyeyam — be conditioned; yat — as a matter of fact; anugrahāt — by the mercy of.
Please tell me so that I may be taught in the matter by the instruction of the Personality of Godhead and may thus act instrumentally to generate living entities, without being conditioned by such activities.
yāvat sakhā sakhyur iveśa te kṛtaḥ
prajā-visarge vibhajāmi bho janam
aviklavas te parikarmaṇi sthito
mā me samunnaddha-mado ’ja māninaḥ
yāvat — as it is; sakhā — friend; sakhyuḥ — unto the friend; iva — like that; īśa — O Lord; te — You; kṛtaḥ — have accepted; prajā — the living entities; visarge — in the matter of creation; vibhajāmi — as I shall do it differently; bhoḥ — O my Lord; janam — those who are born; aviklavaḥ — without being perturbed; te — Your; parikarmaṇi — in the matter of service; sthitaḥ — thus situated; mā — may it never be; me — unto me; samunnaddha — resulting arise; madaḥ — madness; aja — O unborn one; māninaḥ — thus being thought of.
O my Lord, the unborn, You have shaken hands with me just as a friend does with a friend [as if equal in position]. I shall be engaged in the creation of different types of living entities, and I shall be occupied in Your service. I shall have no perturbation, but I pray that all this may not give rise to pride, as if I were the Supreme.
jñānaṁ parama-guhyaṁ me
sarahasyaṁ tad-aṅgaṁ ca
gṛhāṇa gaditaṁ mayā
śrī-bhagavān uvāca — the Personality of Godhead said; jñānam — knowledge acquired; parama — extremely; guhyam — confidential; me — of Me; yat — which is; vijñāna — realization; samanvitam — coordinated; sa-rahasyam — with devotional service; tat — of that; aṅgam ca — necessary paraphernalia; gṛhāṇa — just try to take up; gaditam — explained; mayā — by Me.
The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.
yāvān ahaṁ yathā-bhāvo
astu te mad-anugrahāt
yāvān — as I am in eternal form; aham — Myself; yathā — as much as; bhāvaḥ — transcendental existence; yat — those; rūpa — various forms and colors; guṇa — qualities; karmakaḥ — activities; tathā — so and so; eva — certainly; tattva-vijñānam — factual realization; astu — let it be; te — unto you; mat — My; anugrahāt — by causeless mercy.
All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities — let all be awakened within you by factual realization, out of My causeless mercy.
aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ’vaśiṣyeta so ’smy aham
aham — I, the Personality of Godhead; eva — certainly; āsam — existed; eva — only; agre — before the creation; na — never; anyat — anything else; yat — all those; sat — the effect; asat — the cause; param — the supreme; paścāt — at the end; aham — I, the Personality of Godhead; yat — all these; etat — creation; ca — also; yaḥ — everything; avaśiṣyeta — remains; saḥ — that; asmi — I am; aham — I, the Personality of Godhead.
Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.
ṛte ’rthaṁ yat pratīyeta
na pratīyeta cātmani
tad vidyād ātmano māyāṁ
yathābhāso yathā tamaḥ
ṛte — without; artham — value; yat — that which; pratīyeta — appears to be; na — not; pratīyeta — appears to be; ca — and; ātmani — in relation to Me; tat — that; vidyāt — you must know; ātmanaḥ — My; māyām — illusory energy; yathā — just as; ābhāsaḥ — the reflection; yathā — as; tamaḥ — the darkness.
O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.
yathā mahānti bhūtāni
tathā teṣu na teṣv aham
yathā — just as; mahānti — the universal; bhūtāni — elements; bhūteṣu ucca-avaceṣu — in the minute and gigantic; anu — after; praviṣṭāni — entered; apraviṣṭāni — not entered; tathā — so; teṣu — in them; na — not; teṣu — in them; aham — Myself.
O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.
etāvad eva jijñāsyaṁ
yat syāt sarvatra sarvadā
etāvat — up to this; eva — certainly; jijñāsyam — is to be inquired; tattva — the Absolute Truth; jijñāsunā — by the student; ātmanaḥ — of the Self; anvaya — directly; vyatirekābhyām — indirectly; yat — whatever; syāt — it may be; sarvatra — in all space and time; sarvadā — in all circumstances.
A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.
etan mataṁ samātiṣṭha
na vimuhyati karhicit
etat — this; matam — the conclusion; samātiṣṭha — remain fixed; parameṇa — by the supreme; samādhinā — concentration of the mind; bhavān — yourself; kalpa — intermediate devastation; vikalpeṣu — in the final devastation; na vimuhyati — will never bewilder; karhicit — anything like complacence.
O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor in the final devastation.
paśyatas tasya tad rūpam
ātmano nyaruṇad dhariḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; sampradiśya — fully instructing Brahmājī; evam — thus; ajanaḥ — the Supreme Lord; janānām — of the living entities; parameṣṭhinam — unto the supreme leader, Brahmā; paśyataḥ — while he was seeing; tasya — His; tat rūpam — that transcendental form; ātmanaḥ — of the Absolute; nyaruṇat — disappeared; hariḥ — the Lord, the Personality of Godhead.
Śukadeva Gosvāmī said to Mahārāja Parīkṣit: The Supreme Personality of Godhead, Hari, after being seen in His transcendental form, instructing Brahmājī, the leader of the living entities, disappeared.
sasarjedaṁ sa pūrvavat
antarhita — on the disappearance; indriya-arthāya — unto the Personality of Godhead, the objective of all senses; haraye — unto the Lord; vihita-añjaliḥ — in folded hands; sarva-bhūta — all living entities; mayaḥ — full of; viśvam — the universe; sasarja — created; idam — this; saḥ — he (Brahmājī); pūrva-vat — exactly like before.
On the disappearance of the Supreme Personality of Godhead, Hari, who is the object of transcendental enjoyment for the senses of devotees, Brahmā, with folded hands, began to re-create the universe, full with living entities, as it was previously.
ekadā niyamān yamān
bhadraṁ prajānām anvicchann
prajā-patiḥ — the forefather of all living entities; dharma-patiḥ — the father of religious life; ekadā — once upon a time; niyamān — rules and regulations; yamān — principles of control; bhadram — welfare; prajānām — of the living beings; anvicchan — desiring; ātiṣṭhat — situated; sva-artha — own interest; kāmyayā — so desiring.
Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmā, situated himself in acts of regulative principles, desiring self-interest for the welfare of all living entities.
taṁ nāradaḥ priyatamo
praśrayeṇa damena ca
tam — unto him; nāradaḥ — the great sage Nārada; priyatamaḥ — very dear; riktha-ādānām — of the inheritor sons; anuvrataḥ — very obedient; śuśrūṣamāṇaḥ — always ready to serve; śīlena — by good behavior; praśrayeṇa — by meekness; damena — by sense control; ca — also.
Nārada, the most dear of the inheritor sons of Brahmā, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.
māyāṁ vividiṣan viṣṇor
māyām — energies; vividiṣan — desiring to know; viṣṇoḥ — of the Personality of Godhead; māyā-īśasya — of the master of all energies; mahā-muniḥ — the great sage; mahā-bhāgavataḥ — the first-class devotee of the Lord; rājan — O King; pitaram — unto his father; paryatoṣayat — very much pleased.
Nārada very much pleased his father and desired to know all about the energies of Viṣṇu, the master of all energies, for Nārada was the greatest of all sages and greatest of all devotees, O King.
tuṣṭaṁ niśāmya pitaraṁ
bhavān yan mānupṛcchati
tuṣṭam — satisfied; niśāmya — after seeing; pitaram — the father; lokānām — of the whole universe; prapitāmaham — the great-grandfather; devarṣiḥ — the great sage Nārada; paripapraccha — inquired; bhavān — yourself; yat — as it is; mā — from me; anupṛcchati — inquiring.
The great sage Nārada also inquired in detail from his father, Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.
tasmā idaṁ bhāgavataṁ
proktaṁ bhagavatā prāha
prītaḥ putrāya bhūta-kṛt
tasmai — thereupon; idam — this; bhāgavatam — the glories of the Lord or the science of the Lord; purāṇam — Vedic supplement; daśa-lakṣaṇam — ten characteristics; proktam — described; bhagavatā — by the Personality of Godhead; prāha — said; prītaḥ — in satisfaction; putrāya — unto the son; bhūta-kṛt — the creator of the universe.
Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmā] to his son Nārada.
nāradaḥ prāha munaye
sarasvatyās taṭe nṛpa
dhyāyate brahma paramaṁ
nāradaḥ — the great sage Nārada; prāha — instructed; munaye — unto the great sage; sarasvatyāḥ — of the river Sarasvatī; taṭe — on the bank; nṛpa — O King; dhyāyate — unto the meditative; brahma — Absolute Truth; paramam — the Supreme; vyāsāya — unto Śrīla Vyāsadeva; amita — unlimited; tejase — unto the powerful.
In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the river Sarasvatī.
yad utāhaṁ tvayā pṛṣṭo
vairājāt puruṣād idam
yathāsīt tad upākhyāste
praśnān anyāṁś ca kṛtsnaśaḥ
yat — what; uta — is, however; aham — I; tvayā — by you; pṛṣṭaḥ — I am asked; vairājāt — from the universal form; puruṣāt — from the Personality of Godhead; idam — this world; yathā — as it; āsīt — was; tat — that; upākhyāste — I shall explain; praśnān — all the questions; anyān — others; ca — as well as; kṛtsnaśaḥ — in great detail.
O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned.