Śrīmad Bhāgavatam |Canto 3 Chapter 6
Creation of the Universal Form
iti tāsāṁ sva-śaktīnāṁ
satīnām asametya saḥ
niśāmya gatim īśvaraḥ
ṛṣiḥ uvāca — the Ṛṣi Maitreya said; iti — thus; tāsām — their; sva-śaktīnām — own potency; satīnām — so situated; asametya — without combination; saḥ — He (the Lord); prasupta — suspended; loka-tantrāṇām — in the universal creations; niśāmya — hearing; gatim — progress; īśvaraḥ — the Lord.
The Ṛṣi Maitreya said: The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.
kāla-sañjñāṁ tadā devīṁ
gaṇaṁ yugapad āviśat
kāla-sañjñām — known as Kālī; tadā — at that time; devīm — the goddess; bibhrat — destructive; śaktim — potency; urukramaḥ — the supreme powerful; trayaḥ-viṁśati — twenty-three; tattvānām — of the elements; gaṇam — all of them; yugapat — simultaneously; āviśat — entered.
The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kālī, His external energy, who alone amalgamates all the different elements.
so ’nupraviṣṭo bhagavāṁś
ceṣṭārūpeṇa taṁ gaṇam
bhinnaṁ saṁyojayām āsa
suptaṁ karma prabodhayan
saḥ — that; anupraviṣṭaḥ — thus entering later on; bhagavān — the Personality of Godhead; ceṣṭā-rūpeṇa — by His representation of attempt, Kālī; tam — them; gaṇam — all the living entities, including the demigods; bhinnam — separately; saṁyojayām āsa — engaged to work; suptam — sleeping; karma — work; prabodhayan — enlightening.
Thus when the Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one is engaged in his work after awakening from sleep.
prerito ’janayat svābhir
prabuddha — awakened; karmā — activities; daivena — by the will of the Supreme; trayaḥ-viṁśatikaḥ — by the twenty-three principal ingredients; gaṇaḥ — the combination; preritaḥ — induced by; ajanayat — manifested; svābhiḥ — by His personal; mātrābhiḥ — plenary expansion; adhipūruṣam — the gigantic universal form (viśva-rūpa).
When the twenty-three principal elements were set in action by the will of the Supreme, the gigantic universal form, or the viśvarūpa body of the Lord, came into existence.
pareṇa viśatā svasmin
yasmin lokāś carācarāḥ
pareṇa — by the Lord; viśatā — thus entering; svasmin — by His own self; mātrayā — by a plenary portion; viśva-sṛk — the elements of universal creation; gaṇaḥ — all; cukṣobha — transformed; anyonyam — one another; āsādya — having obtained; yasmin — in which; lokāḥ — the planets; cara-acarāḥ — movable and immovable.
As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.
hiraṇmayaḥ sa puruṣaḥ
hiraṇmayaḥ — the Garbhodakaśāyī Viṣṇu, who also assumes the virāṭ-rūpa; saḥ — He; puruṣaḥ — incarnation of Godhead; sahasra — one thousand; parivatsarān — celestial years; āṇḍa-kośe — within the global universe; uvāsa — resided; apsu — on the water; sarva-sattva — all living entities lying with Him; upabṛṁhitaḥ — so spread.
The gigantic virāṭ-puruṣa, known as Hiraṇmaya, lived for one thousand celestial years on the water of the universe, and all the living entities lay with Him.
sa vai viśva-sṛjāṁ garbho
ekadhā daśadhā tridhā
saḥ — that; vai — certainly; viśva-sṛjām — of the gigantic virāṭ form; garbhaḥ — total energy; deva — living energy; karma — activity of life; ātma — self; śaktimān — full with potencies; vibabhāja — divided; ātmanā — by Himself; ātmānam — Himself; ekadhā — in oneness; daśadhā — in ten; tridhā — and in three.
The total energy of the mahat-tattva, in the form of the gigantic virāṭ-rūpa, divided Himself by Himself into the consciousness of the living entities, the life of activity, and self-identification, which are subdivided into one, ten and three respectively.
eṣa hy aśeṣa-sattvānām
ādyo ’vatāro yatrāsau
eṣaḥ — this; hi — certainly; aśeṣa — unlimited; sattvānām — living entities; ātmā — Self; aṁśaḥ — part; parama-ātmanaḥ — of the Supersoul; ādyaḥ — the first; avatāraḥ — incarnation; yatra — whereupon; asau — all those; bhūta-grāmaḥ — the aggregate creations; vibhāvyate — flourish.
The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.
sādhyātmaḥ sādhidaivaś ca
sādhibhūta iti tridhā
virāṭ prāṇo daśa-vidha
ekadhā hṛdayena ca
sa-ādhyātmaḥ — the body and mind with all the senses; sa-ādhidaivaḥ — and the controlling demigods of the senses; ca — and; sa-ādhibhūtaḥ — the present objectives; iti — thus; tridhā — three; virāṭ — gigantic; prāṇaḥ — moving force; daśa-vidhaḥ — ten kinds; ekadhā — one only; hṛdayena — living energy; ca — also.
The gigantic universal form is represented by three, ten and one in the sense that He is the body and the mind and the senses, He is the dynamic force for all movements by ten kinds of life energy, and He is the one heart where life energy is generated.
smaran viśva-sṛjām īśo
virājam atapat svena
smaran — remembering; viśva-sṛjām — of the demigods entrusted with the task of cosmic construction; īśaḥ — the Supreme Lord; vijñāpitam — as He was prayed for; adhokṣajaḥ — the Transcendence; virājam — the gigantic universal form; atapat — considered thus; svena — by His own; tejasā — energy; eṣām — for them; vivṛttaye — for understanding.
The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding.
tāni me gadataḥ śṛṇu
atha — therefore; tasya — His; abhitaptasya — in terms of His contemplation; katidhā — how many; āyatanāni — embodiments; ha — there were; nirabhidyanta — by separated parts; devānām — of the demigods; tāni — all those; me gadataḥ — described by me; śṛṇu — just hear.
Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form.
tasyāgnir āsyaṁ nirbhinnaṁ
loka-pālo ’viśat padam
vācā svāṁśena vaktavyaṁ
tasya — His; agniḥ — fire; āsyam — mouth; nirbhinnam — thus separated; loka-pālaḥ — the directors of material affairs; aviśat — entered; padam — respective positions; vācā — by words; sva-aṁśena — by one’s own part; vaktavyam — speeches; yayā — by which; asau — they; pratipadyate — express.
Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.
nirbhinnaṁ tālu varuṇo
loka-pālo ’viśad dhareḥ
jihvayāṁśena ca rasaṁ
nirbhinnam — separated; tālu — palate; varuṇaḥ — the deity controlling water; loka-pālaḥ — director of the planets; aviśat — entered; hareḥ — of the Lord; jihvayā aṁśena — with the part of the tongue; ca — also; rasam — tastes; yayā — by which; asau — the living entity; pratipadyate — expresses.
When the palate of the gigantic form was separately manifested, Varuṇa, the director of water in the planetary systems, entered therein, and thus the living entity has the facility to taste everything with his tongue.
nirbhinne aśvinau nāse
viṣṇor āviśatāṁ padam
pratipattir yato bhavet
nirbhinne — thus being separated; aśvinau — the dual Aśvinīs; nāse — of the two nostrils; viṣṇoḥ — of the Lord; āviśatām — entering; padam — post; ghrāṇena aṁśena — by partially smelling; gandhasya — aroma; pratipattiḥ — experience; yataḥ — whereupon; bhavet — becomes.
When the Lord’s two nostrils separately manifested themselves, the dual Aśvinī-kumāras entered them in their proper positions, and because of this the living entities can smell the aromas of everything.
nirbhinne akṣiṇī tvaṣṭā
loka-pālo ’viśad vibhoḥ
pratipattir yato bhavet
nirbhinne — thus being separated; akṣiṇī — the eyes; tvaṣṭā — the sun; loka-pālaḥ — director of light; aviśat — entered; vibhoḥ — of the great; cakṣuṣā aṁśena — by the part of the eyesight; rūpāṇām — of the forms; pratipattiḥ — experience; yataḥ — by which; bhavet — becomes.
Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.
nirbhinnāny asya carmāṇi
loka-pālo ’nilo ’viśat
nirbhinnāni — being separated; asya — of the gigantic form; carmāṇi — skin; loka-pālaḥ — the director; anilaḥ — air; aviśat — entered; prāṇena aṁśena — the part of the breathing; saṁsparśam — touch; yena — by which; asau — the living entity; pratipadyate — can experience.
When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with partial touch, and thus the living entities can realize tactile knowledge.
karṇāv asya vinirbhinnau
dhiṣṇyaṁ svaṁ viviśur diśaḥ
siddhiṁ yena prapadyate
karṇau — the ears; asya — of the gigantic form; vinirbhinnau — being thus separated; dhiṣṇyam — the controlling deity; svam — own; viviśuḥ — entered; diśaḥ — of the directions; śrotreṇa aṁśena — with the hearing principles; śabdasya — of the sound; siddhim — perfection; yena — by which; prapadyate — is experienced.
When the ears of the gigantic form became manifested, all the controlling deities of the directions entered into them with the hearing principles, by which all the living entities hear and take advantage of sound.
tvacam asya vinirbhinnāṁ
viviśur dhiṣṇyam oṣadhīḥ
aṁśena romabhiḥ kaṇḍūṁ
yair asau pratipadyate
tvacam — skin; asya — of the gigantic form; vinirbhinnām — being separately manifested; viviśuḥ — entered; dhiṣṇyam — the controlling deity; oṣadhīḥ — sensations; aṁśena — with parts; romabhiḥ — through the hairs on the body; kaṇḍūm — itching; yaiḥ — by which; asau — the living entity; pratipadyate — experiences.
When there was a separate manifestation of skin, the controlling deities of sensations and their different parts entered into it, and thus the living entities feel itching and happiness due to touch.
meḍhraṁ tasya vinirbhinnaṁ
sva-dhiṣṇyaṁ ka upāviśat
meḍhram — genitals; tasya — of the gigantic form; vinirbhinnam — being separated; sva-dhiṣṇyam — own position; kaḥ — Brahmā, the original living creature; upāviśat — entered; retasā aṁśena — with the part of the semen; yena — by which; asau — the living entity; ānandam — sex pleasure; pratipadyate — experiences.
When the genitals of the gigantic form separately became manifest, then Prajāpati, the original living creature, entered into them with his partial semen, and thus the living entities can enjoy sex pleasure.
gudaṁ puṁso vinirbhinnaṁ
mitro lokeśa āviśat
gudam — evacuating outlet; puṁsaḥ — of the gigantic form; vinirbhinnam — being separately manifested; mitraḥ — the sun-god; loka-īśaḥ — the director named Mitra; āviśat — entered; pāyunā aṁśena — with the partial evacuation process; yena — by which; asau — the living entity; visargam — evacuation; pratipadyate — performs.
The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine.
hastāv asya vinirbhinnāv
indraḥ svar-patir āviśat
yayā vṛttiṁ prapadyate
hastau — hands; asya — of the gigantic form; vinirbhinnau — being separately manifested; indraḥ — the King of heaven; svaḥ-patiḥ — the ruler of heavenly planets; āviśat — entered into it; vārtayā aṁśena — with partial mercantile principles; puruṣaḥ — the living entity; yayā — by which; vṛttim — business of livelihood; prapadyate — transacts.
Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood.
pādāv asya vinirbhinnau
lokeśo viṣṇur āviśat
gatyā svāṁśena puruṣo
yayā prāpyaṁ prapadyate
pādau — the legs; asya — of the gigantic form; vinirbhinnau — being manifested separately; loka-īśaḥ viṣṇuḥ — the demigod Viṣṇu (not the Personality of Godhead); āviśat — entered; gatyā — by the power of movement; sva-aṁśena — with his own parts; puruṣaḥ — living entity; yayā — by which; prāpyam — destination; prapadyate — reaches.
Thereafter the legs of the gigantic form separately became manifest, and the demigod named Viṣṇu [not the Personality of Godhead] entered with partial movement. This helps the living entity move to his destination.
buddhiṁ cāsya vinirbhinnāṁ
vāg-īśo dhiṣṇyam āviśat
pratipattir yato bhavet
buddhim — intelligence; ca — also; asya — of the gigantic form; vinirbhinnām — being separately manifested; vāk-īśaḥ — Brahmā, lord of the Vedas; dhiṣṇyam — the controlling power; āviśat — entered in; bodhena aṁśena — with his part of intelligence; boddhavyam — the matter of understanding; pratipattiḥ — understood; yataḥ — by which; bhavet — so becomes.
When the intelligence of the gigantic form separately became manifest, Brahmā, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities.
hṛdayaṁ cāsya nirbhinnaṁ
candramā dhiṣṇyam āviśat
hṛdayam — heart; ca — also; asya — of the gigantic form; nirbhinnam — being manifested separately; candramā — the moon demigod; dhiṣṇyam — with controlling power; āviśat — entered into; manasā aṁśena — partly with mental activity; yena — by which; asau — the living entity; vikriyām — resolution; pratipadyate — transacts.
After that, the heart of the gigantic form separately manifested itself, and into it entered the moon demigod with partial mental activity. Thus the living entity can conduct his mental speculations.
ātmānaṁ cāsya nirbhinnam
abhimāno ’viśat padam
ātmānam — false ego; ca — also; asya — of the gigantic form; nirbhinnam — being separately manifested; abhimānaḥ — false identification; aviśat — entered; padam — in position; karmaṇā — activities; aṁśena — by the part; yena — by which; asau — the living entity; kartavyam — objective activities; pratipadyate — takes in.
Thereafter the materialistic ego of the gigantic form separately manifested itself, and into it entered Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions.
sattvaṁ cāsya vinirbhinnaṁ
mahān dhiṣṇyam upāviśat
sattvam — consciousness; ca — also; asya — of the gigantic form; vinirbhinnam — being separately manifested; mahān — the total energy, mahat-tattva; dhiṣṇyam — with control; upāviśat — entered into; cittena aṁśena — along with His part of consciousness; yena — by which; asau — the living entity; vijñānam — specific knowledge; pratipadyate — cultivates.
Thereafter, when His consciousness separately manifested itself, the total energy, mahat-tattva, entered with His conscious part. Thus the living entity is able to conceive specific knowledge.
śīrṣṇo ’sya dyaur dharā padbhyāṁ
khaṁ nābher udapadyata
guṇānāṁ vṛttayo yeṣu
śīrṣṇaḥ — head; asya — of the gigantic form; dyauḥ — the heavenly planets; dharā — earthly planets; padbhyām — on His legs; kham — the sky; nābheḥ — from the abdomen; udapadyata — became manifested; guṇānām — of the three modes of nature; vṛttayaḥ — reactions; yeṣu — in which; pratīyante — manifest; sura-ādayaḥ — the demigods and others.
Thereafter, from the head of the gigantic form, the heavenly planets were manifested, and from His legs the earthly planets and from His abdomen the sky separately manifested themselves. Within them the demigods and others also were manifested in terms of the modes of material nature.
divaṁ devāḥ prapedire
paṇayo ye ca tān anu
ātyantikena — excessive; sattvena — by the mode of goodness; divam — in the higher planets; devāḥ — the demigods; prapedire — have been situated; dharām — on the earth; rajaḥ — the mode of passion; svabhāvena — by nature; paṇayaḥ — the human being; ye — all those; ca — also; tān — their; anu — subordinate.
The demigods, qualified by the superexcellent quality of the mode of goodness, are situated in the heavenly planets, whereas the human beings, because of their nature in the mode of passion, live on the earth in company with their subordinates.
ubhayor antaraṁ vyoma
ye rudra-pārṣadāṁ gaṇāḥ
tārtīyena — by excessive development of the third mode of material nature, the mode of ignorance; svabhāvena — by such nature; bhagavat-nābhim — the abdominal navel of the gigantic form of the Personality of Godhead; āśritāḥ — those who are so situated; ubhayoḥ — between the two; antaram — in between; vyoma — the sky; ye — all of whom; rudra-pārṣadām — associates of Rudra; gaṇāḥ — population.
Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets.
mukhato ’vartata brahma
yas tūnmukhatvād varṇānāṁ
mukhyo ’bhūd brāhmaṇo guruḥ
mukhataḥ — from the mouth; avartata — generated; brahma — the Vedic wisdom; puruṣasya — of the virāṭ-puruṣa, the gigantic form; kuru-udvaha — O chief of the Kuru dynasty; yaḥ — who are; tu — due to; unmukhatvāt — inclined to; varṇānām — of the orders of society; mukhyaḥ — the chief; abhūt — so became; brāhmaṇaḥ — called the brāhmaṇas; guruḥ — the recognized teacher or spiritual master.
O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.
bāhubhyo ’vartata kṣatraṁ
kṣatriyas tad anuvrataḥ
yo jātas trāyate varṇān
bāhubhyaḥ — from the arms; avartata — generated; kṣatram — the power of protection; kṣatriyaḥ — in relation to the power of protection; tat — that; anuvrataḥ — followers; yaḥ — one who; jātaḥ — so becomes; trāyate — delivers; varṇān — the other occupations; pauruṣaḥ — representative of the Personality of Godhead; kaṇṭaka — of disturbing elements like thieves and debauchees; kṣatāt — from the mischief.
Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.
viśo ’vartanta tasyorvor
vaiśyas tad-udbhavo vārtāṁ
nṛṇāṁ yaḥ samavartayat
viśaḥ — means of living by production and distribution; avartanta — generated; tasya — His (the gigantic form’s); ūrvoḥ — from the thighs; loka-vṛttikarīḥ — means of livelihood; vibhoḥ — of the Lord; vaiśyaḥ — the mercantile community; tat — their; udbhavaḥ — orientation; vārtām — means of living; nṛṇām — of all men; yaḥ — one who; samavartayat — executed.
The means of livelihood of all persons, namely production of grains and their distribution to the prajās, was generated from the thighs of the Lord’s gigantic form. The mercantile men who take charge of such execution are called vaiśyas.
padbhyāṁ bhagavato jajñe
tasyāṁ jātaḥ purā śūdro
yad-vṛttyā tuṣyate hariḥ
padbhyām — from the legs; bhagavataḥ — of the Personality of Godhead; jajñe — became manifested; śuśrūṣā — service; dharma — occupational duty; siddhaye — for the matter of; tasyām — in that; jātaḥ — being generated; purā — formerly; śūdraḥ — the servitors; yat-vṛttyā — the occupation by which; tuṣyate — becomes satisfied; hariḥ — the Supreme Personality of Godhead.
Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.
ete varṇāḥ sva-dharmeṇa
yajanti sva-guruṁ harim
yaj-jātāḥ saha vṛttibhiḥ
ete — all these; varṇāḥ — orders of society; sva-dharmeṇa — by one’s own occupational duties; yajanti — worship; sva-gurum — with the spiritual master; harim — the Supreme Personality of Godhead; śraddhayā — with faith and devotion; ātma — self; viśuddhi-artham — for purifying; yat — from whom; jātāḥ — born; saha — along with; vṛttibhiḥ — occupational duty.
All these different social divisions are born, with their occupational duties and living conditions, from the Supreme Personality of Godhead. Thus for unconditional life and self-realization one has to worship the Supreme Lord under the direction of the spiritual master.
etat kṣattar bhagavato
kaḥ śraddadhyād upākartuṁ
etat — this; kṣattaḥ — O Vidura; bhagavataḥ — of the Supreme Personality of Godhead; daiva-karma-ātma-rūpiṇaḥ — of the gigantic form of transcendental work, time and nature; kaḥ — who else; śraddadhyāt — can aspire; upākartum — measure in totality; yoga-māyā — internal potency; bala-udayam — manifested by the strength of.
O Vidura, who can estimate or measure the transcendental time, work and potency of the gigantic form manifested by the internal potency of the Supreme Personality of Godhead?
tathāpi kīrtayāmy aṅga
kīrtiṁ hareḥ svāṁ sat-kartuṁ
tathā — therefore; api — although it is so; kīrtayāmi — I do describe; aṅga — O Vidura; yathā — as much as; mati — intelligence; yathā — as much as; śrutam — heard; kīrtim — glories; hareḥ — of the Lord; svām — own; sat-kartum — just purify; giram — speeches; anyābhidhā — otherwise; asatīm — unchaste.
In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste.
ekānta-lābhaṁ vacaso nu puṁsāṁ
suśloka-mauler guṇa-vādam āhuḥ
śruteś ca vidvadbhir upākṛtāyāṁ
eka-anta — the one which has no comparison; lābham — gain; vacasaḥ — by discussions; nu puṁsām — after the Supreme Person; suśloka — pious; mauleḥ — activities; guṇa-vādam — glorification; āhuḥ — it is so said; śruteḥ — of the ear; ca — also; vidvadbhiḥ — by the learned; upākṛtāyām — being so edited; kathā-sudhāyām — in the nectar of such a transcendental message; upasamprayogam — serves the real purpose, being nearer to.
The highest perfectional gain of humanity is to engage in discussions of the activities and glories of the Pious Actor. Such activities are so nicely arranged in writing by the greatly learned sages that the actual purpose of the ear is served just by being near them.
ātmano ’vasito vatsa
ātmanaḥ — of the Supreme Soul; avasitaḥ — known; vatsa — O my dear son; mahimā — glories; kavinā — by the poet Brahmā; ādinā — original; saṁvatsara — celestial years; sahasra-ante — at the end of one thousand; dhiyā — by intelligence; yoga-vipakkayā — by matured meditation.
O my son, the original poet, Brahmā, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable.
ato bhagavato māyā
māyinām api mohinī
yat svayaṁ cātma-vartmātmā
na veda kim utāpare
ataḥ — therefore; bhagavataḥ — godly; māyā — potencies; māyinām — of the jugglers; api — even; mohinī — enchanting; yat — that which; svayam — personally; ca — also; ātma-vartma — self-sufficient; ātmā — self; na — does not; veda — know; kim — what; uta — to speak of; apare — others.
The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potency is unknown even to the self-sufficient Lord, so it is certainly unknown to others.
yato ’prāpya nyavartanta
vācaś ca manasā saha
ahaṁ cānya ime devās
tasmai bhagavate namaḥ
yataḥ — from whom; aprāpya — being unable to measure; nyavartanta — cease to try; vācaḥ — words; ca — also; manasā — with the mind; saha — with; aham ca — also the ego; anye — other; ime — all these; devāḥ — demigods; tasmai — unto Him; bhagavate — unto the Personality of Godhead; namaḥ — offer obeisances.
Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful obeisances unto Him as a matter of sanity.