Śrīmad Bhāgavatam |Canto 3 Chapter 29
Explanation of Devotional Service by Lord Kapila
prakṛteḥ puruṣasya ca
svarūpaṁ lakṣyate ’mīṣāṁ
yathā sāṅkhyeṣu kathitaṁ
yan-mūlaṁ tat pracakṣate
bhakti-yogasya me mārgaṁ
brūhi vistaraśaḥ prabho
devahūtiḥ uvāca — Devahūti said; lakṣaṇam — symptoms; mahat-ādīnām — of the mahat-tattva and so on; prakṛteḥ — of material nature; puruṣasya — of the spirit; ca — and; svarūpam — the nature; lakṣyate — is described; amīṣām — of those; yena — by which; tat-pārama-arthikam — the true nature of them; yathā — as; sāṅkhyeṣu — in Sāṅkhya philosophy; kathitam — is explained; yat — of which; mūlam — ultimate end; tat — that; pracakṣate — they call; bhakti-yogasya — of devotional service; me — to me; mārgam — the path; brūhi — please explain; vistaraśaḥ — at length; prabho — my dear Lord Kapila.
Devahūti inquired: My dear Lord, You have already very scientifically described the symptoms of the total material nature and the characteristics of the spirit according to the Sāṅkhya system of philosophy. Now I shall request You to explain the path of devotional service, which is the ultimate end of all philosophical systems.
virāgo yena puruṣo
bhagavan sarvato bhavet
vividhā mama saṁsṛtīḥ
virāgaḥ — detached; yena — by which; puruṣaḥ — a person; bhagavan — my dear Lord; sarvataḥ — completely; bhavet — may become; ācakṣva — please describe; jīva-lokasya — for the people in general; vividhāḥ — manifold; mama — for myself; saṁsṛtīḥ — repetition of birth and death.
Devahūti continued: My dear Lord, please also describe in detail, both for me and for people in general, the continual process of birth and death, for by hearing of such calamities we may become detached from the activities of this material world.
pareṣāṁ ca parasya te
svarūpaṁ bata kurvanti
yad-dhetoḥ kuśalaṁ janāḥ
kālasya — of time; īśvara-rūpasya — a representation of the Lord; pareṣām — of all others; ca — and; parasya — the chief; te — of You; svarūpam — the nature; bata — oh; kurvanti — perform; yat-hetoḥ — by whose influence; kuśalam — pious activities; janāḥ — people in general.
Please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities.
lokasya mithyābhimater acakṣuṣaś
ciraṁ prasuptasya tamasy anāśraye
śrāntasya karmasv anuviddhayā dhiyā
tvam āvirāsīḥ kila yoga-bhāskaraḥ
lokasya — of the living entities; mithyā-abhimateḥ — deluded by false ego; acakṣuṣaḥ — blind; ciram — for a very long time; prasuptasya — sleeping; tamasi — in darkness; anāśraye — without shelter; śrāntasya — fatigued; karmasu — to material activities; anuviddhayā — attached; dhiyā — with the intelligence; tvam — You; āvirāsīḥ — have appeared; kila — indeed; yoga — of the yoga system; bhāskaraḥ — the sun.
My dear Lord, You are just like the sun, for You illuminate the darkness of the conditional life of the living entities. Because their eyes of knowledge are not open, they are sleeping eternally in that darkness without Your shelter, and therefore they are falsely engaged by the actions and reactions of their material activities, and they appear to be very fatigued.
iti mātur vacaḥ ślakṣṇaṁ
prītas tāṁ karuṇārditaḥ
maitreyaḥ uvāca — Maitreya said; iti — thus; mātuḥ — of His mother; vacaḥ — the words; ślakṣṇam — gentle; pratinandya — welcoming; mahā-muniḥ — the great sage Kapila; ābabhāṣe — spoke; kuru-śreṣṭha — O best among the Kurus, Vidura; prītaḥ — pleased; tām — to her; karuṇā — with compassion; arditaḥ — moved.
Śrī Maitreya said: O best amongst the Kurus, the great sage Kapila, moved by great compassion and pleased by the words of His glorious mother, spoke as follows.
mārgair bhāmini bhāvyate
puṁsāṁ bhāvo vibhidyate
śrī-bhagavān uvāca — the Personality of Godhead replied; bhakti-yogaḥ — devotional service; bahu-vidhaḥ — multifarious; mārgaiḥ — with paths; bhāmini — O noble lady; bhāvyate — is manifest; svabhāva — nature; guṇa — qualities; mārgeṇa — in terms of behavior; puṁsām — of the executors; bhāvaḥ — the appearance; vibhidyate — is divided.
Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor.
abhisandhāya yo hiṁsāṁ
dambhaṁ mātsaryam eva vā
saṁrambhī bhinna-dṛg bhāvaṁ
mayi kuryāt sa tāmasaḥ
abhisandhāya — having in view; yaḥ — he who; hiṁsām — violence; dambham — pride; mātsaryam — envy; eva — indeed; vā — or; saṁrambhī — angry; bhinna — separate; dṛk — whose vision; bhāvam — devotional service; mayi — to Me; kuryāt — may do; saḥ — he; tāmasaḥ — in the mode of ignorance.
Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness.
yaśa aiśvaryam eva vā
arcādāv arcayed yo māṁ
pṛthag-bhāvaḥ sa rājasaḥ
viṣayān — sense objects; abhisandhāya — aiming at; yaśaḥ — fame; aiśvaryam — opulence; eva — indeed; vā — or; arcā-ādau — in worship of the Deity and so on; arcayet — may worship; yaḥ — he who; mām — Me; pṛthak-bhāvaḥ — a separatist; saḥ — he; rājasaḥ — in the mode of passion.
The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion.
parasmin vā tad-arpaṇam
yajed yaṣṭavyam iti vā
pṛthag-bhāvaḥ sa sāttvikaḥ
karma — fruitive activities; nirhāram — freeing himself from; uddiśya — with the purpose of; parasmin — to the Supreme Personality of Godhead; vā — or; tat-arpaṇam — offering the result of activities; yajet — may worship; yaṣṭavyam — to be worshiped; iti — thus; vā — or; pṛthak-bhāvaḥ — separatist; saḥ — he; sāttvikaḥ — in the mode of goodness.
When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness.
yathā gaṅgāmbhaso ’mbudhau
nirguṇasya hy udāhṛtam
yā bhaktiḥ puruṣottame
mat — of Me; guṇa — qualities; śruti — by hearing; mātreṇa — just; mayi — towards Me; sarva-guhā-āśaye — residing in everyone’s heart; manaḥ-gatiḥ — the heart’s course; avicchinnā — continuous; yathā — as; gaṅgā — of the Ganges; ambhasaḥ — of the water; ambudhau — towards the ocean; lakṣaṇam — the manifestation; bhakti-yogasya — of devotional service; nirguṇasya — unadulterated; hi — indeed; udāhṛtam — exhibited; ahaitukī — causeless; avyavahitā — not separated; yā — which; bhaktiḥ — devotional service; puruṣa-uttame — towards the Supreme Personality of Godhead.
The manifestation of unadulterated devotional service is exhibited when one’s mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone’s heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.
sārūpyaikatvam apy uta
dīyamānaṁ na gṛhṇanti
vinā mat-sevanaṁ janāḥ
sālokya — living on the same planet; sārṣṭi — having the same opulence; sāmīpya — to be a personal associate; sārūpya — having the same bodily features; ekatvam — oneness; api — also; uta — even; dīyamānam — being offered; na — not; gṛhṇanti — do accept; vinā — without; mat — My; sevanam — devotional service; janāḥ — pure devotees.
A pure devotee does not accept any kind of liberation — sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva — even though they are offered by the Supreme Personality of Godhead.
sa eva bhakti-yogākhya
saḥ — this; eva — indeed; bhakti-yoga — devotional service; ākhyaḥ — called; ātyantikaḥ — the highest platform; udāhṛtaḥ — explained; yena — by which; ativrajya — overcoming; tri-guṇam — the three modes of material nature; mat-bhāvāya — to My transcendental stage; upapadyate — one attains.
By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord.
niṣevitena — executed; animittena — without attachment to the result; sva-dharmeṇa — by one’s prescribed duties; mahīyasā — glorious; kriyā-yogena — by devotional activities; śastena — auspicious; na — without; atihiṁsreṇa — excessive violence; nityaśaḥ — regularly.
A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one’s devotional activities.
mat — My; dhiṣṇya — statue; darśana — seeing; sparśa — touching; pūjā — worshiping; stuti — praying to; abhivandanaiḥ — by offering obeisances; bhūteṣu — in all living entities; mat — of Me; bhāvanayā — with thought; sattvena — by the mode of goodness; asaṅgamena — with detachment; ca — and.
The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual.
yamena niyamena ca
mahatām — to the great souls; bahu-mānena — with great respect; dīnānām — to the poor; anukampayā — with compassion; maitryā — with friendship; ca — also; eva — certainly; ātma-tulyeṣu — to persons who are equals; yamena — with control of the senses; niyamena — with regulation; ca — and.
The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.
nāma-saṅkīrtanāc ca me
ādhyātmika — spiritual matters; anuśravaṇāt — from hearing; nāma-saṅkīrtanāt — from chanting the holy name; ca — and; me — My; ārjavena — with straightforward behavior; ārya-saṅgena — with association of saintly persons; nirahaṅkriyayā — without false ego; tathā — thus.
A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced.
mad-dharmaṇo guṇair etaiḥ
śruta-mātra-guṇaṁ hi mām
mat-dharmaṇaḥ — of My devotee; guṇaiḥ — with the attributes; etaiḥ — these; parisaṁśuddhaḥ — completely purified; āśayaḥ — consciousness; puruṣasya — of a person; añjasā — instantly; abhyeti — approaches; śruta — by hearing; mātra — simply; guṇam — quality; hi — certainly; mām — Me.
When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality.
yathā vāta-ratho ghrāṇam
āvṛṅkte gandha āśayāt
evaṁ yoga-rataṁ ceta
ātmānam avikāri yat
yathā — as; vāta — of air; rathaḥ — the chariot; ghrāṇam — sense of smell; āvṛṅkte — catches; gandhaḥ — aroma; āśayāt — from the source; evam — similarly; yoga-ratam — engaged in devotional service; cetaḥ — consciousness; ātmānam — the Supreme Soul; avikāri — unchanging; yat — which.
As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Kṛṣṇa consciousness, can catch the Supreme Soul, who is equally present everywhere.
ahaṁ sarveṣu bhūteṣu
tam avajñāya māṁ martyaḥ
aham — I; sarveṣu — in all; bhūteṣu — living entities; bhūta-ātmā — the Supersoul in all beings; avasthitaḥ — situated; sadā — always; tam — that Supersoul; avajñāya — disregarding; mām — Me; martyaḥ — a mortal man; kurute — performs; arcā — of worship of the Deity; viḍambanam — imitation.
I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.
yo māṁ sarveṣu bhūteṣu
santam ātmānam īśvaram
hitvārcāṁ bhajate mauḍhyād
bhasmany eva juhoti saḥ
yaḥ — one who; mām — Me; sarveṣu — in all; bhūteṣu — living entities; santam — being present; ātmānam — the Paramātmā; īśvaram — the Supreme Lord; hitvā — disregarding; arcām — the Deity; bhajate — worships; mauḍhyāt — because of ignorance; bhasmani — into ashes; eva — only; juhoti — offers oblations; saḥ — he.
One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity’s heart, must be in ignorance and is compared to one who offers oblations into ashes.
dviṣataḥ para-kāye māṁ
na manaḥ śāntim ṛcchati
dviṣataḥ — of one who is envious; para-kāye — towards the body of another; mām — unto Me; māninaḥ — offering respect; bhinna-darśinaḥ — of a separatist; bhūteṣu — towards living entities; baddha-vairasya — of one who is inimical; na — not; manaḥ — the mind; śāntim — peace; ṛcchati — attains.
One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.
aham uccāvacair dravyaiḥ
naiva tuṣye ’rcito ’rcāyāṁ
aham — I; ucca-avacaiḥ — with various; dravyaiḥ — paraphernalia; kriyayā — by religious rituals; utpannayā — accomplished; anaghe — O sinless mother; na — not; eva — certainly; tuṣye — am pleased; arcitaḥ — worshiped; arcāyām — in the Deity form; bhūta-grāma — to other living entities; avamāninaḥ — with those who are disrespectful.
My dear mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple.
arcādāv arcayet tāvad
īśvaraṁ māṁ sva-karma-kṛt
yāvan na veda sva-hṛdi
arcā-ādau — beginning with worship of the Deity; arcayet — one should worship; tāvat — so long; īśvaram — the Supreme Personality of Godhead; mām — Me; sva — his own; karma — prescribed duties; kṛt — performing; yāvat — as long as; na — not; veda — he realizes; sva-hṛdi — in his own heart; sarva-bhūteṣu — in all living entities; avasthitam — situated.
Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.
ātmanaś ca parasyāpi
yaḥ karoty antarodaram
tasya bhinna-dṛśo mṛtyur
vidadhe bhayam ulbaṇam
ātmanaḥ — of himself; ca — and; parasya — of another; api — also; yaḥ — one who; karoti — discriminates; antarā — between; udaram — the body; tasya — of him; bhinna-dṛśaḥ — having a differential outlook; mṛtyuḥ — as death; vidadhe — I cause; bhayam — fear; ulbaṇam — great.
As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.
atha māṁ sarva-bhūteṣu
atha — therefore; mām — Me; sarva-bhūteṣu — in all creatures; bhūta-ātmānam — the Self in all beings; kṛta-ālayam — abiding; arhayet — one should propitiate; dāna-mānābhyām — through charity and respect; maitryā — through friendship; abhinnena — equal; cakṣuṣā — by viewing.
Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.
jīvāḥ śreṣṭhā hy ajīvānāṁ
tataḥ prāṇa-bhṛtaḥ śubhe
tataḥ sa-cittāḥ pravarās
jīvāḥ — living entities; śreṣṭhāḥ — better; hi — indeed; ajīvānām — than inanimate objects; tataḥ — than them; prāṇa-bhṛtaḥ — entities with life symptoms; śubhe — O blessed mother; tataḥ — than them; sa-cittāḥ — entities with developed consciousness; pravarāḥ — better; tataḥ — than them; ca — and; indriya-vṛttayaḥ — those with sense perception.
Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.
tebhyo gandha-vidaḥ śreṣṭhās
tataḥ śabda-vido varāḥ
tatra — among them; api — moreover; sparśa-vedibhyaḥ — than those perceiving touch; pravarāḥ — better; rasa-vedinaḥ — those perceiving taste; tebhyaḥ — than them; gandha-vidaḥ — those perceiving smell; śreṣṭhāḥ — better; tataḥ — than them; śabda-vidaḥ — those perceiving sound; varāḥ — better.
Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.
teṣāṁ bahu-padāḥ śreṣṭhāś
catuṣ-pādas tato dvi-pāt
rūpa-bheda — distinctions of form; vidaḥ — those who perceive; tatra — than them; tataḥ — than them; ca — and; ubhayataḥ — in both jaws; dataḥ — those with teeth; teṣām — of them; bahu-padāḥ — those who have many legs; śreṣṭhāḥ — better; catuḥ-pādaḥ — four-legged; tataḥ — than them; dvi-pāt — two-legged.
Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings.
tato varṇāś ca catvāras
teṣāṁ brāhmaṇa uttamaḥ
brāhmaṇeṣv api veda-jño
hy artha-jño ’bhyadhikas tataḥ
tataḥ — among them; varṇāḥ — classes; ca — and; catvāraḥ — four; teṣām — of them; brāhmaṇaḥ — a brāhmaṇa; uttamaḥ — best; brāhmaṇeṣu — among the brāhmaṇas; api — moreover; veda — the Vedas; jñaḥ — one who knows; hi — certainly; artha — the purpose; jñaḥ — one who knows; abhyadhikaḥ — better; tataḥ — than him.
Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brāhmaṇas, are best. Among the brāhmaṇas, one who has studied the Vedas is the best, and among the brāhmaṇas who have studied the Vedas, one who knows the actual purport of Veda is the best.
tataḥ śreyān sva-karma-kṛt
mukta-saṅgas tato bhūyān
adogdhā dharmam ātmanaḥ
artha-jñāt — than one who knows the purpose of the Vedas; saṁśaya — doubts; chettā — one who cuts off; tataḥ — than him; śreyān — better; sva-karma — his prescribed duties; kṛt — one who executes; mukta-saṅgaḥ — liberated from material association; tataḥ — than him; bhūyān — better; adogdhā — not executing; dharmam — devotional service; ātmanaḥ — for himself.
Better than the brāhmaṇa who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.
tasmān mayy arpitāśeṣa-
mayy arpitātmanaḥ puṁso
na paśyāmi paraṁ bhūtam
tasmāt — than him; mayi — unto Me; arpita — offered; aśeṣa — all; kriyā — actions; artha — wealth; ātmā — life, soul; nirantaraḥ — without cessation; mayi — unto Me; arpita — offered; ātmanaḥ — whose mind; puṁsaḥ — than a person; mayi — unto Me; sannyasta — dedicated; karmaṇaḥ — whose activities; na — not; paśyāmi — I see; param — greater; bhūtam — living entity; akartuḥ — without proprietorship; sama — same; darśanāt — whose vision.
Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life — everything — unto Me without cessation.
praviṣṭo bhagavān iti
manasā — with the mind; etāni — to these; bhūtāni — living entities; praṇamet — he offers respects; bahu-mānayan — showing regard; īśvaraḥ — the controller; jīva — of the living entities; kalayā — by His expansion as the Supersoul; praviṣṭaḥ — has entered; bhagavān — the Supreme Personality of Godhead; iti — thus.
Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller.
bhakti-yogaś ca yogaś ca
mayā mānavy udīritaḥ
puruṣaḥ puruṣaṁ vrajet
bhakti-yogaḥ — devotional service; ca — and; yogaḥ — mystic yoga; ca — also; mayā — by Me; mānavi — O daughter of Manu; udīritaḥ — described; yayoḥ — of which two; ekatareṇa — by either one; eva — alone; puruṣaḥ — a person; puruṣam — the Supreme Person; vrajet — can achieve.
My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.
etad bhagavato rūpaṁ
paraṁ pradhānaṁ puruṣaṁ
etat — this; bhagavataḥ — of the Supreme Personality of Godhead; rūpam — form; brahmaṇaḥ — of Brahman; parama-ātmanaḥ — of Paramātmā; param — transcendental; pradhānam — chief; puruṣam — personality; daivam — spiritual; karma-viceṣṭitam — whose activities.
This puruṣa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramātmā. He is the transcendental chief personality, and His activities are all spiritual.
kāla ity abhidhīyate
yato bhinna-dṛśāṁ bhayam
rūpa-bheda — of the transformation of forms; āspadam — the cause; divyam — divine; kālaḥ — time; iti — thus; abhidhīyate — is known; bhūtānām — of living entities; mahat-ādīnām — beginning with Lord Brahmā; yataḥ — because of which; bhinna-dṛśām — with separate vision; bhayam — fear.
The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.
yo ’ntaḥ praviśya bhūtāni
bhūtair atty akhilāśrayaḥ
sa viṣṇv-ākhyo ’dhiyajño ’sau
kālaḥ kalayatāṁ prabhuḥ
yaḥ — He who; antaḥ — within; praviśya — entering; bhūtāni — living entities; bhūtaiḥ — by living entities; atti — annihilates; akhila — of everyone; āśrayaḥ — the support; saḥ — He; viṣṇu — Viṣṇu; ākhyaḥ — named; adhiyajñaḥ — the enjoyer of all sacrifices; asau — that; kālaḥ — time factor; kalayatām — of all masters; prabhuḥ — the master.
Lord Viṣṇu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the time factor and the master of all masters. He enters everyone’s heart, He is the support of everyone, and He causes every being to be annihilated by another.
na cāsya kaścid dayito
na dveṣyo na ca bāndhavaḥ
āviśaty apramatto ’sau
pramattaṁ janam anta-kṛt
na — not; ca — and; asya — of the Supreme Personality of Godhead; kaścit — anyone; dayitaḥ — dear; na — not; dveṣyaḥ — enemy; na — not; ca — and; bāndhavaḥ — friend; āviśati — approaches; apramattaḥ — attentive; asau — He; pramattam — inattentive; janam — persons; anta-kṛt — the destroyer.
No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.
yad-bhayād vāti vāto ’yaṁ
sūryas tapati yad-bhayāt
yad-bhayād varṣate devo
bha-gaṇo bhāti yad-bhayāt
yat — of whom (the Supreme Personality of Godhead); bhayāt — out of fear; vāti — blows; vātaḥ — the wind; ayam — this; sūryaḥ — sun; tapati — shines; yat — of whom; bhayāt — out of fear; yat — of whom; bhayāt — out of fear; varṣate — sends rains; devaḥ — the god of rain; bha-gaṇaḥ — the host of heavenly bodies; bhāti — shine; yat — of whom; bhayāt — out of fear.
Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed their luster.
yad vanaspatayo bhītā
latāś cauṣadhibhiḥ saha
sve sve kāle ’bhigṛhṇanti
puṣpāṇi ca phalāni ca
yat — because of whom; vanaḥ-patayaḥ — the trees; bhītāḥ — fearful; latāḥ — creepers; ca — and; oṣadhibhiḥ — herbs; saha — with; sve sve kāle — each in its own season; abhigṛhṇanti — bear; puṣpāṇi — flowers; ca — and; phalāni — fruits; ca — also.
Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal plants and flowers blossom and fructify, each in its own season.
sravanti sarito bhītā
notsarpaty udadhir yataḥ
agnir indhe sa-giribhir
bhūr na majjati yad-bhayāt
sravanti — flow; saritaḥ — rivers; bhītāḥ — fearful; na — not; utsarpati — overflows; uda-dhiḥ — the ocean; yataḥ — because of whom; agniḥ — fire; indhe — burns; sa-giribhiḥ — with its mountains; bhūḥ — the earth; na — not; majjati — sinks; yat — of whom; bhayāt — out of fear.
Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe.
nabho dadāti śvasatāṁ
padaṁ yan-niyamād adaḥ
lokaṁ sva-dehaṁ tanute
mahān saptabhir āvṛtam
nabhaḥ — the sky; dadāti — gives; śvasatām — to the living entities; padam — abode; yat — of whom (the Supreme Personality of Godhead); niyamāt — under the control; adaḥ — that; lokam — the universe; sva-deham — own body; tanute — expands; mahān — the mahat-tattva; saptabhiḥ — with the seven (layers); āvṛtam — covered.
Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control.
sargādiṣv asya yad-bhayāt
vartante ’nuyugaṁ yeṣāṁ
vaśa etac carācaram
guṇa — the modes of material nature; abhimāninaḥ — in charge of; devāḥ — the demigods; sarga-ādiṣu — in the matter of creation and so on; asya — of this world; yat-bhayāt — out of fear of whom; vartante — carry out functions; anuyugam — according to the yugas; yeṣām — of whom; vaśe — under the control; etat — this; cara-acaram — everything animate and inanimate.
Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control.
so ’nanto ’nta-karaḥ kālo
’nādir ādi-kṛd avyayaḥ
janaṁ janena janayan
saḥ — that; anantaḥ — endless; anta-karaḥ — destroyer; kālaḥ — time; anādiḥ — without beginning; ādi-kṛt — the creator; avyayaḥ — not liable to change; janam — persons; janena — by persons; janayan — creating; mārayan — destroying; mṛtyunā — by death; antakam — the lord of death.
The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamarāja.