Śrīmad Bhāgavatam |Canto 6 Chapter 4
The Haṁsa-guhya Prayers Offered to the Lord by Prajāpati Dakṣa
sāmāsikas tvayā prokto
yas tu svāyambhuve ’ntare
tasyaiva vyāsam icchāmi
jñātuṁ te bhagavan yathā
anusargaṁ yayā śaktyā
sasarja bhagavān paraḥ
śrī-rājā uvāca — the King said; deva-asura-nṛṇām — of the demigods, the demons and the human beings; sargaḥ — the creation; nāgānām — of the Nāgas (serpentine living entities); mṛga-pakṣiṇām — of the beasts and birds; sāmāsikaḥ — briefly; tvayā — by you; proktaḥ — described; yaḥ — which; tu — however; svāyambhuve — of Svāyambhuva Manu; antare — within the period; tasya — of this; eva — indeed; vyāsam — the detailed account; icchāmi — I wish; jñātum — to know; te — from you; bhagavan — O my lord; yathā — as well as; anusargam — the subsequent creation; yayā — by which; śaktyā — potency; sasarja — created; bhagavān — the Supreme Personality of Godhead; paraḥ — transcendental.
The blessed King said to Śukadeva Gosvāmī: My dear lord, the demigods, demons, human beings, Nāgas, beasts and birds were created during the reign of Svāyambhuva Manu. You have spoken about this creation briefly [in the Third Canto]. Now I wish to know about it elaborately. I also wish to know about the potency of the Supreme Personality of Godhead by which He brought about the secondary creation.
iti sampraśnam ākarṇya
śrī-sūtaḥ uvāca — Sūta Gosvāmī said; iti — thus; sampraśnam — the inquiry; ākarṇya — hearing; rājarṣeḥ — of King Parīkṣit; bādarāyaṇiḥ — Śukadeva Gosvāmī; pratinandya — praising; mahā-yogī — the great yogī; jagāda — replied; muni-sattamāḥ — O best of the sages.
Sūta Gosvāmī said: O great sages [assembled at Naimiṣāraṇya], after the great yogi Śukadeva Gosvāmī heard King Parīkṣit’s inquiry, he praised it and thus replied.
yadā pracetasaḥ putrā
dadṛśur gāṁ drumair vṛtām
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; yadā — when; pracetasaḥ — the Pracetās; putrāḥ — the sons; daśa — ten; prācīnabarhiṣaḥ — of King Prācīnabarhi; antaḥ-samudrāt — from within the ocean; unmagnāḥ — emerged; dadṛśuḥ — they saw; gām — the entire planet; drumaiḥ vṛtām — covered with trees.
Śukadeva Gosvāmī said: When the ten sons of Prācīnabarhi emerged from the waters, in which they were performing austerities, they saw that the entire surface of the world was covered by trees.
drumebhyaḥ krudhyamānās te
mukhato vāyum agniṁ ca
drumebhyaḥ — unto the trees; krudhyamānāḥ — being very angry; te — they (the ten sons of Prācīnabarhi); tapaḥ-dīpita-manyavaḥ — whose anger was inflamed because of long austerities; mukhataḥ — from the mouth; vāyum — wind; agnim — fire; ca — and; sasṛjuḥ — they created; tat — those forests; didhakṣayā — with the desire to burn.
Because of having undergone long austerities in the water, the Pracetās were very angry at the trees. Desiring to burn them to ashes, they generated wind and fire from their mouths.
tābhyāṁ nirdahyamānāṁs tān
rājovāca mahān somo
manyuṁ praśamayann iva
tābhyām — by the wind and fire; nirdahyamānān — being burned; tān — them (the trees); upalabhya — seeing; kurūdvaha — O Mahārāja Parīkṣit; rājā — the king of the forest; uvāca — said; mahān — the great; somaḥ — predominating deity of the moon, Somadeva; manyum — the anger; praśamayan — pacifying; iva — like.
My dear King Parīkṣit, when Soma, the king of the trees and predominating deity of the moon, saw the fire and wind burning all the trees to ashes, he felt great sympathy because he is the maintainer of all herbs and trees. To appease the anger of the Pracetās, Soma spoke as follows.
na drumebhyo mahā-bhāgā
dīnebhyo drogdhum arhatha
prajānāṁ patayaḥ smṛtāḥ
na — not; drumebhyaḥ — the trees; mahā-bhāgāḥ — O greatly fortunate ones; dīnebhyaḥ — who are very poor; drogdhum — to burn to ashes; arhatha — you deserve; vivardhayiṣavaḥ — desiring to bring about an increase; yūyam — you; prajānām — of all living entities who have taken shelter of you; patayaḥ — the masters or protectors; smṛtāḥ — known as.
O greatly fortunate ones, you should not kill these poor trees by burning them to ashes. Your duty is to wish the citizens [prajās] all prosperity and to act as their protectors.
bhagavān harir avyayaḥ
vanaspatīn oṣadhīś ca
sasarjorjam iṣaṁ vibhuḥ
aho — alas; prajāpati-patiḥ — the Lord of all the lords of created beings; bhagavān hariḥ — the Supreme Personality of Godhead, Hari; avyayaḥ — indestructible; vanaspatīn — the trees and plants; oṣadhīḥ — the herbs; ca — and; sasarja — created; ūrjam — invigorating; iṣam — food; vibhuḥ — the Supreme Being.
The Supreme Personality of Godhead, Śrī Hari, is the master of all living entities, including all the prajāpatis, such as Lord Brahmā. Because He is the all-pervading and indestructible master, He has created all these trees and vegetables as eatables for other living entities.
annaṁ carāṇām acarā
hy apadaḥ pāda-cāriṇām
dvi-padāṁ ca catuṣ-padaḥ
annam — food; carāṇām — of those that move on wings; acarāḥ — the nonmoving (fruits and flowers); hi — indeed; apadaḥ — the living entities without legs, like the grass; pāda-cāriṇām — of the animals who move on legs, like the cows and buffalo; ahastāḥ — animals without hands; hasta-yuktānām — of the animals with hands, like the tigers; dvi-padām — of human beings, who have two legs; ca — and; catuḥ-padaḥ — the four-legged animals like the deer.
By nature’s arrangement, fruits and flowers are considered the food of insects and birds; grass and other legless living entities are meant to be the food of four-legged animals like cows and buffalo; animals that cannot use their front legs as hands are meant to be the food of animals like tigers, which have claws; and four-legged animals like deer and goats, as well as food grains, are meant to be the food of human beings.
yūyaṁ ca pitrānvādiṣṭā
prajā-sargāya hi kathaṁ
vṛkṣān nirdagdhum arhatha
yūyam — you; ca — also; pitrā — by your father; anvādiṣṭāḥ — ordered; deva-devena — by the Personality of Godhead, the master of the masters; ca — also; anaghāḥ — O sinless ones; prajā-sargāya — for generating the population; hi — indeed; katham — how; vṛkṣān — the trees; nirdagdhum — to burn to ashes; arhatha — are able.
O pure-hearted ones, your father, Prācīnabarhi, and the Supreme Personality of Godhead have ordered you to generate population. Therefore how can you burn to ashes these trees and herbs, which are needed for the maintenance of your subjects and descendants?
ātiṣṭhata satāṁ mārgaṁ
kopaṁ yacchata dīpitam
juṣṭaṁ vaḥ prapitāmahaiḥ
ātiṣṭhata — just follow; satām mārgam — the path of the great saintly personalities; kopam — the anger; yacchata — subdue; dīpitam — which is now awakened; pitrā — by the father; pitāmahena api — and by the grandfather; juṣṭam — executed; vaḥ — your; prapitāmahaiḥ — by the great-grandfathers.
The path of goodness traversed by your father, grandfather and great-grandfathers is that of maintaining the subjects [prajās], including the men, animals and trees. That is the path you should follow. Unnecessary anger is contrary to your duty. Therefore I request you to control your anger.
tokānāṁ pitarau bandhū
dṛśaḥ pakṣma striyāḥ patiḥ
patiḥ prajānāṁ bhikṣūṇāṁ
gṛhy ajñānāṁ budhaḥ suhṛt
tokānām — of children; pitarau — the two parents; bandhū — the friends; dṛśaḥ — of the eye; pakṣma — the eyelid; striyāḥ — of the woman; patiḥ — the husband; patiḥ — the protector; prajānām — of the subjects; bhikṣūṇām — of the beggars; gṛhī — the householder; ajñānām — of the ignorant; budhaḥ — the learned; su-hṛt — the friend.
As the father and mother are the friends and maintainers of their children, as the eyelid is the protector of the eye, as the husband is the maintainer and protector of a woman, as the householder is the maintainer and protector of beggars, and as the learned is the friend of the ignorant, so the king is the protector and giver of life to all his subjects. The trees are also subjects of the king. Therefore they should be given protection.
antar deheṣu bhūtānām
ātmāste harir īśvaraḥ
sarvaṁ tad-dhiṣṇyam īkṣadhvam
evaṁ vas toṣito hy asau
antaḥ deheṣu — within the bodies (in the cores of the hearts); bhūtānām — of all living entities; ātmā — the Supersoul; āste — resides; hariḥ — the Supreme Personality of Godhead; īśvaraḥ — the Lord or director; sarvam — all; tat-dhiṣṇyam — His place of residence; īkṣadhvam — try to see; evam — in this way; vaḥ — with you; toṣitaḥ — satisfied; hi — indeed; asau — that Supreme Personality of Godhead.
The Supreme Personality of Godhead is situated as the Supersoul within the cores of the hearts of all living entities, whether moving or nonmoving, including men, birds, animals, trees and, indeed, all living entities. Therefore you should consider every body a residence or temple of the Lord. By such vision you will satisfy the Lord. You should not angrily kill these living entities in the forms of trees.
yaḥ samutpatitaṁ deha
ākāśān manyum ulbaṇam
sa guṇān ativartate
yaḥ — anyone who; samutpatitam — suddenly awakened; dehe — in the body; ākāśāt — from the sky; manyum — anger; ulbaṇam — powerful; ātma-jijñāsayā — by inquiry into spiritual realization or self-realization; yacchet — subdues; saḥ — that person; guṇān — the modes of material nature; ativartate — transcends.
One who inquires into self-realization and thus subdues his powerful anger — which awakens suddenly in the body as if falling from the sky — transcends the influence of the modes of material nature.
alaṁ dagdhair drumair dīnaiḥ
khilānāṁ śivam astu vaḥ
vārkṣī hy eṣā varā kanyā
alam — enough; dagdhaiḥ — with burning; drumaiḥ — the trees; dīnaiḥ — poor; khilānām — of the remainder of the trees; śivam — all good fortune; astu — let there be; vaḥ — of you; vārkṣī — raised by the trees; hi — indeed; eṣā — this; varā — choice; kanyā — daughter; patnītve — into wifehood; pratigṛhyatām — let her be accepted.
There is no need to burn these poor trees any longer. Let whatever trees still remain be happy. Indeed, you should also be happy. Now, here is a beautiful, well-qualified girl named Māriṣā, who was raised by the trees as their daughter. You may accept this beautiful girl as your wife.
ity āmantrya varārohāṁ
kanyām āpsarasīṁ nṛpa
somo rājā yayau dattvā
iti — thus; āmantrya — addressing; vara-ārohām — possessing high, beautiful hips; kanyām — the girl; āpsarasīm — born of an Apsarā; nṛpa — O King; somaḥ — Soma, the predominating deity of the moon; rājā — the king; yayau — returned; dattvā — delivering; te — they; dharmeṇa — according to religious principles; upayemire — married.
Śukadeva Gosvāmī continued: My dear King, after thus pacifying the Pracetās, Soma, the king of the moon, gave them the beautiful girl born of Pramlocā Apsarā. The Pracetās all received Pramlocā’s daughter, who had high, very beautiful hips, and married her according to the religious system.
tebhyas tasyāṁ samabhavad
dakṣaḥ prācetasaḥ kila
lokā āpūritās trayaḥ
tebhyaḥ — from all the Pracetās; tasyām — in her; samabhavat — was generated; dakṣaḥ — Dakṣa, the expert in begetting children; prācetasaḥ — the son of the Pracetās; kila — indeed; yasya — of whom; prajā-visargeṇa — by the generation of living entities; lokāḥ — the worlds; āpūritāḥ — filled; trayaḥ — three.
In the womb of that girl the Pracetās all begot a son named Dakṣa, who filled the three worlds with living entities.
yathā sasarja bhūtāni
retasā manasā caiva
tan mamāvahitaḥ śṛṇu
yathā — as; sasarja — created; bhūtāni — the living entities; dakṣaḥ — Dakṣa; duhitṛ-vatsalaḥ — who is very affectionate to his daughters; retasā — by semen; manasā — by the mind; ca — also; eva — indeed; tat — that; mama — from me; avahitaḥ — being attentive; śṛṇu — please hear.
Śukadeva Gosvāmī continued: Please hear from me with great attention how Prajāpati Dakṣa, who was very affectionate to his daughters, created different types of living entities through his semen and through his mind.
prajāpatir imāḥ prajāḥ
manasā — by the mind; eva — indeed; asṛjat — created; pūrvam — in the beginning; prajāpatiḥ — the prajāpati (Dakṣa); imāḥ — these; prajāḥ — living entities; deva — the demigods; asura — the demons; manuṣya-ādīn — and other living entities, headed by the human beings; nabhaḥ — in the skies; sthala — on the land; jala — or within the water; okasaḥ — who have their abodes.
With his mind, Prajāpati Dakṣa first created all kinds of demigods, demons, human beings, birds, beasts, aquatics and so on.
tam abṛṁhitam ālokya
so ’carad duṣkaraṁ tapaḥ
tam — that; abṛṁhitam — not increasing; ālokya — seeing; prajā-sargam — the creation of the living entities; prajāpatiḥ — Dakṣa, the generator of living entities; vindhya-pādān — the mountains near the Vindhya mountain range; upavrajya — going to; saḥ — he; acarat — executed; duṣkaram — very difficult; tapaḥ — austerities.
But when Prajāpati Dakṣa saw that he was not properly generating all kinds of living entities, he approached a mountain near the Vindhya mountain range, and there he executed very difficult austerities.
tīrthaṁ pāpa-haraṁ param
tatra — there; aghamarṣaṇam — Aghamarṣaṇa; nāma — named; tīrtham — the holy place; pāpa-haram — suitable for destroying all sinful reactions; param — best; upaspṛśya — performing ācamana and bathing; anusavanam — regularly; tapasā — by austerity; atoṣayat — caused pleasure; harim — to the Supreme Personality of Godhead.
Near that mountain was a very holy place named Aghamarṣaṇa. There Prajāpati Dakṣa executed ritualistic ceremonies and satisfied the Supreme Personality of Godhead, Hari, by engaging in great austerities to please Him.
tubhyaṁ tad abhidhāsyāmi
kasyātuṣyad yathā hariḥ
astauṣīt — satisfied; haṁsa-guhyena — by the celebrated prayers known as Haṁsa-guhya; bhagavantam — the Supreme Personality of Godhead; adhokṣajam — who is beyond the reach of the senses; tubhyam — unto you; tat — that; abhidhāsyāmi — I shall explain; kasya — with Dakṣa, the prajāpati; atuṣyat — was satisfied; yathā — how; hariḥ — the Supreme Personality of Godhead.
My dear King, I shall fully explain to you the Haṁsa-guhya prayers, which were offered to the Supreme Personality of Godhead by Dakṣa, and I shall explain how the Lord was pleased with him for those prayers.
nivṛtta-mānāya dadhe svayambhuve
śrī-prajāpatiḥ uvāca — the prajāpati Dakṣa said; namaḥ — all respectful obeisances; parāya — unto the Transcendence; avitatha — correct; anubhūtaye — unto Him whose spiritual potency brings about realization of Him; guṇa-traya — of the three material modes of nature; ābhāsa — of the living entities who have the appearance; nimitta — and of the material energy; bandhave — unto the controller; adṛṣṭa-dhāmne — who is not perceived in His abode; guṇa-tattva-buddhibhiḥ — by the conditioned souls whose poor intelligence dictates that real truth is found in the manifestations of the three modes of material nature; nivṛtta-mānāya — who has surpassed all material measurements and calculations; dadhe — I offer; svayambhuve — unto the Supreme Lord, who is manifest with no cause.
Prajāpati Dakṣa said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him.
na yasya sakhyaṁ puruṣo ’vaiti sakhyuḥ
sakhā vasan saṁvasataḥ pure ’smin
guṇo yathā guṇino vyakta-dṛṣṭes
tasmai maheśāya namaskaromi
na — not; yasya — whose; sakhyam — fraternity; puruṣaḥ — the living entity; avaiti — knows; sakhyuḥ — of the supreme friend; sakhā — the friend; vasan — living; saṁvasataḥ — of the one living with; pure — in the body; asmin — this; guṇaḥ — the object of sense perception; yathā — just like; guṇinaḥ — of its respective sense organ; vyakta-dṛṣṭeḥ — who oversees the material manifestation; tasmai — unto Him; mahā-īśāya — unto the supreme controller; namaskaromi — I offer my obeisances.
As the sense objects [form, taste, touch, smell and sound] cannot understand how the senses perceive them, so the conditioned soul, although residing in his body along with the Supersoul, cannot understand how the supreme spiritual person, the master of the material creation, directs his senses. Let me offer my respectful obeisances unto that Supreme Person, who is the supreme controller.
deho ’savo ’kṣā manavo bhūta-mātrām
ātmānam anyaṁ ca viduḥ paraṁ yat
sarvaṁ pumān veda guṇāṁś ca taj-jño
na veda sarva-jñam anantam īḍe
dehaḥ — this body; asavaḥ — the life airs; akṣāḥ — the different senses; manavaḥ — the mind, understanding, intellect and ego; bhūta-mātrām — the five gross material elements and the sense objects (form, taste, sound and so on); ātmānam — themselves; anyam — any other; ca — and; viduḥ — know; param — beyond; yat — that which; sarvam — everything; pumān — the living being; veda — knows; guṇān — the qualities of the material nature; ca — and; tat-jñaḥ — knowing those things; na — not; veda — knows; sarva-jñam — unto the omniscient; anantam — the unlimited; īḍe — I offer my respectful obeisances.
Because they are only matter, the body, the life airs, the external and internal senses, the five gross elements and the subtle sense objects [form, taste, smell, sound and touch] cannot know their own nature, the nature of the other senses or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him.
yadoparāmo manaso nāma-rūpa-
ya īyate kevalayā sva-saṁsthayā
haṁsāya tasmai śuci-sadmane namaḥ
yadā — when in trance; uparāmaḥ — complete cessation; manasaḥ — of the mind; nāma-rūpa — material names and forms; rūpasya — of that by which they appear; dṛṣṭa — of material vision; smṛti — and of remembrance; sampramoṣāt — due to the destruction; yaḥ — who (the Supreme Personality of Godhead); īyate — is perceived; kevalayā — with spiritual; sva-saṁsthayā — His own original form; haṁsāya — unto the supreme pure; tasmai — unto Him; śuci-sadmane — who is realized only in the pure state of spiritual existence; namaḥ — I offer my respectful obeisances.
When one’s consciousness is completely purified of the contamination of material existence, gross and subtle, without being agitated as in the working and dreaming states, and when the mind is not dissolved as in suṣupti, deep sleep, one comes to the platform of trance. Then one’s material vision and the memories of the mind, which manifests names and forms, are vanquished. Only in such a trance is the Supreme Personality of Godhead revealed. Thus let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is seen in that uncontaminated, transcendental state.
manīṣiṇo ’ntar-hṛdi sanniveśitaṁ
sva-śaktibhir navabhiś ca trivṛdbhiḥ
vahniṁ yathā dāruṇi pāñcadaśyaṁ
manīṣayā niṣkarṣanti gūḍham
sa vai mamāśeṣa-viśeṣa-māyā-
sa sarva-nāmā sa ca viśva-rūpaḥ
manīṣiṇaḥ — great learned brāhmaṇas performing ritualistic ceremonies and sacrifices; antaḥ-hṛdi — within the core of the heart; sanniveśitam — being situated; sva-śaktibhiḥ — with His own spiritual potencies; navabhiḥ — also with the nine different material potencies (the material nature, the total material energy, the ego, the mind and the five objects of the senses); ca — and (the five gross material elements and the ten acting and knowledge-gathering senses); trivṛdbhiḥ — by the three material modes of nature; vahnim — fire; yathā — just like; dāruṇi — within wood; pāñcadaśyam — produced by chanting the fifteen hymns known as Sāmidhenī mantras; manīṣayā — by purified intelligence; niṣkarṣanti — extract; gūḍham — although not manifesting; saḥ — that Supreme Personality of Godhead; vai — indeed; mama — toward me; aśeṣa — all; viśeṣa — varieties; māyā — of the illusory energy; niṣedha — by the process of negation; nirvāṇa — of liberation; sukha-anubhūtiḥ — who is realized by transcendental bliss; saḥ — that Supreme Personality of Godhead; sarva-nāmā — who is the source of all names; saḥ — that Supreme Personality of Godhead; ca — also; viśva-rūpaḥ — the gigantic form of the universe; prasīdatām — may He be merciful; anirukta — inconceivable; ātma-śaktiḥ — the reservoir of all spiritual potencies.
Just as great learned brāhmaṇas who are expert in performing ritualistic ceremonies and sacrifices can extract the fire dormant within wooden fuel by chanting the fifteen Sāmidhenī mantras, thus proving the efficacy of the Vedic mantras, so those who are actually advanced in consciousness — in other words, those who are Kṛṣṇa conscious — can find the Supersoul, who by His own spiritual potency is situated within the heart. The heart is covered by the three modes of material nature and the nine material elements [material nature, the total material energy, the ego, the mind and the five objects of sense gratification], and also by the five material elements and the ten senses. These twenty-seven elements constitute the external energy of the Lord. Great yogīs meditate upon the Lord, who is situated as the Supersoul, Paramātmā, within the core of the heart. May that Supersoul be pleased with me. The Supersoul is realized when one is eager for liberation from the unlimited varieties of material life. One actually attains such liberation when he engages in the transcendental loving service of the Lord and realizes the Lord because of his attitude of service. The Lord may be addressed by various spiritual names, which are inconceivable to the material senses. When will that Supreme Personality of Godhead be pleased with me?
yad yan niruktaṁ vacasā nirūpitaṁ
dhiyākṣabhir vā manasota yasya
mā bhūt svarūpaṁ guṇa-rūpaṁ hi tat tat
sa vai guṇāpāya-visarga-lakṣaṇaḥ
yat yat — whatever; niruktam — expressed; vacasā — by words; nirūpitam — ascertained; dhiyā — by so-called meditation or intelligence; akṣabhiḥ — by the senses; vā — or; manasā — by the mind; uta — certainly; yasya — of whom; mā bhūt — may not be; sva-rūpam — the actual form of the Lord; guṇa-rūpam — consisting of the three qualities; hi — indeed; tat tat — that; saḥ — that Supreme Personality of Godhead; vai — indeed; guṇa-apāya — the cause of the annihilation of everything made of the material modes of nature; visarga — and the creation; lakṣaṇaḥ — appearing as.
Anything expressed by material vibrations, anything ascertained by material intelligence and anything experienced by the material senses or concocted within the material mind is but an effect of the modes of material nature and therefore has nothing to do with the real nature of the Supreme Personality of Godhead. The Supreme Lord is beyond the creation of this material world, for He is the source of the material qualities and creation. As the cause of all causes, He exists before the creation and after the creation. I wish to offer my respectful obeisances unto Him.
yasmin yato yena ca yasya yasmai
yad yo yathā kurute kāryate ca
parāvareṣāṁ paramaṁ prāk prasiddhaṁ
tad brahma tad dhetur ananyad ekam
yasmin — in whom (the Supreme Personality of Godhead or the supreme place of repose); yataḥ — from whom (everything emanates); yena — by whom (everything is enacted); ca — also; yasya — to whom everything belongs; yasmai — to whom (everything is offered); yat — which; yaḥ — who; yathā — as; kurute — executes; kāryate — is performed; ca — also; para-avareṣām — of both, in the material and spiritual existence; paramam — the supreme; prāk — the origin; prasiddham — well known to everyone; tat — that; brahma — the Supreme Brahman; tat hetuḥ — the cause of all causes; ananyat — having no other cause; ekam — one without a second.
The Supreme Brahman, Kṛṣṇa, is the ultimate resting place and source of everything. Everything is done by Him, everything belongs to Him, and everything is offered to Him. He is the ultimate objective, and whether acting or causing others to act, He is the ultimate doer. There are many causes, high and low, but since He is the cause of all causes, He is well known as the Supreme Brahman who existed before all activities. He is one without a second and has no other cause. I therefore offer my respects unto Him.
yac-chaktayo vadatāṁ vādināṁ vai
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo ’nanta-guṇāya bhūmne
yat-śaktayaḥ — whose multifarious potencies; vadatām — speaking different philosophies; vādinām — of the speakers; vai — indeed; vivāda — of argument; saṁvāda — and agreement; bhuvaḥ — the causes; bhavanti — are; kurvanti — create; ca — and; eṣām — of them (the theorists); muhuḥ — continuously; ātma-moham — bewilderment regarding the existence of the soul; tasmai — unto Him; namaḥ — my respectful obeisances; ananta — unlimited; guṇāya — possessing transcendental attributes; bhūmne — the all-pervading Godhead.
Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.
astīti nāstīti ca vastu-niṣṭhayor
avekṣitaṁ kiñcana yoga-sāṅkhyayoḥ
samaṁ paraṁ hy anukūlaṁ bṛhat tat
asti — there is; iti — thus; na — not; asti — there is; iti — thus; ca — and; vastu-niṣṭhayoḥ — professing knowledge of the ultimate cause; eka-sthayoḥ — with one and the same subject matter, establishing Brahman; bhinna — demonstrating different; viruddha-dharmaṇoḥ — and opposing characteristics; avekṣitam — perceived; kiñcana — that something which; yoga-sāṅkhyayoḥ — of mystic yoga and the Sāṅkhya philosophy (analysis of the ways of nature); samam — the same; param — transcendental; hi — indeed; anukūlam — dwelling place; bṛhat tat — that ultimate cause.
There are two parties — namely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga. The Sāṅkhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme cause — whether Bhagavān, Paramātmā or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances.
yo ’nugrahārthaṁ bhajatāṁ pāda-mūlam
anāma-rūpo bhagavān anantaḥ
nāmāni rūpāṇi ca janma-karmabhir
bheje sa mahyaṁ paramaḥ prasīdatu
yaḥ — who (the Supreme Personality of Godhead); anugraha-artham — to show His causeless mercy; bhajatām — to the devotees who always render devotional service; pāda-mūlam — to His transcendental lotus feet; anāma — with no material name; rūpaḥ — or material form; bhagavān — the Supreme Personality of Godhead; anantaḥ — unlimited, all-pervading and eternally existing; nāmāni — transcendental holy names; rūpāṇi — His transcendental forms; ca — also; janma-karmabhiḥ — with His transcendental birth and activities; bheje — manifests; saḥ — He; mahyam — unto me; paramaḥ — the Supreme; prasīdatu — may He be merciful.
The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.
yaḥ prākṛtair jñāna-pathair janānāṁ
yathāśayaṁ deha-gato vibhāti
yathānilaḥ pārthivam āśrito guṇaṁ
sa īśvaro me kurutāṁ manoratham
yaḥ — who; prākṛtaiḥ — lower grade; jñāna-pathaiḥ — by the paths of worship; janānām — of all living entities; yathā-āśayam — according to the desire; deha-gataḥ — situated within the core of the heart; vibhāti — manifests; yathā — just as; anilaḥ — the air; pārthivam — earthly; āśritaḥ — receiving; guṇam — the quality (like flavor and color); saḥ — He; īśvaraḥ — the Supreme Personality of Godhead; me — my; kurutām — may He fulfill; manoratham — desire (for devotional service).
As the air carries various characteristics of the physical elements, like the aroma of a flower or colors resulting from a mixture of dust in the air, the Lord appears through lower systems of worship according to one’s desires, although He appears as the demigods and not in His original form. What is the use of these other forms? May the original Supreme Personality of Godhead please fulfill my desires.
iti stutaḥ saṁstuvataḥ
sa tasminn aghamarṣaṇe
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; stutaḥ — being praised; saṁstuvataḥ — of Dakṣa, who was offering prayers; saḥ — that Supreme Personality of Godhead; tasmin — in that; aghamarṣaṇe — holy place celebrated as Aghamarṣaṇa; prādurāsīt — appeared; kuru-śreṣṭha — O best of the Kuru dynasty; bhagavān — the Supreme Personality of Godhead; bhakta-vatsalaḥ — who is very kind to His devotees; kṛta-pādaḥ — whose lotus feet were placed; suparṇa-aṁse — on the shoulders of His carrier, Garuḍa; pralamba — very long; aṣṭa-mahā-bhujaḥ — possessing eight mighty arms; cakra — disc; śaṅkha — conchshell; asi — sword; carma — shield; iṣu — arrow; dhanuḥ — bow; pāśa — rope; gadā — club; dharaḥ — holding; pīta-vāsāḥ — with yellow garments; ghana-śyāmaḥ — whose bodily hue was intense blue-black; prasanna — very cheerful; vadana — whose face; īkṣaṇaḥ — and glance; vana-mālā — by a garland of forest flowers; nivīta-aṅgaḥ — whose body was adorned from the neck down to the feet; lasat — shining; śrīvatsa-kaustubhaḥ — the jewel known as Kaustubha and the mark of Śrīvatsa; mahā-kirīṭa — of a very large and gorgeous helmet; kaṭakaḥ — a circle; sphurat — glittering; makara-kuṇḍalaḥ — earrings resembling sharks; kāñcī — with a belt; aṅgulīya — finger rings; valaya — bracelets; nūpura — ankle bells; aṅgada — upper-arm bracelets; bhūṣitaḥ — decorated; trai-lokya-mohanam — captivating the three worlds; rūpam — His bodily features; bibhrat — shining; tri-bhuvana — of the three worlds; īśvaraḥ — the Supreme Lord; vṛtaḥ — surrounded; nārada — by exalted devotees, headed by Nārada; nanda-ādyaiḥ — and others, like Nanda; pārṣadaiḥ — who are all eternal associates; sura-yūthapaiḥ — as well as by the heads of the demigods; stūyamānaḥ — being glorified; anugāyadbhiḥ — singing after Him; siddha-gandharva-cāraṇaiḥ — by the Siddhas, Gandharvas and Cāraṇas.
Śrī Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, who is extremely affectionate to His devotees, was very pleased by the prayers offered by Dakṣa, and thus He appeared at that holy place known as Aghamarṣaṇa. O Mahārāja Parīkṣit, best of the Kuru dynasty, the Lord’s lotus feet rested on the shoulders of His carrier, Garuḍa, and He appeared with eight long, mighty, very beautiful arms. In His hands He held a disc, conchshell, sword, shield, arrow, bow, rope and club — in each hand a different weapon, all brilliantly shining. His garments were yellow and His bodily hue deep bluish. His eyes and face were very cheerful, and from His neck to His feet hung a long garland of flowers. His chest was decorated with the Kaustubha jewel and the mark of Śrīvatsa. On His head was a gorgeous round helmet, and His ears were decorated with earrings resembling sharks. All these ornaments were uncommonly beautiful. The Lord wore a golden belt on His waist, bracelets on His arms, rings on His fingers, and ankle bells on His feet. Thus decorated by various ornaments, Lord Hari, who is attractive to all the living entities of the three worlds, is known as Puruṣottama, the best personality. He was accompanied by great devotees like Nārada, Nanda and all the principal demigods, led by the heavenly king, Indra, and the residents of various upper planetary systems such as Siddhaloka, Gandharvaloka and Cāraṇaloka. Situated on both sides of the Lord and behind Him as well, these devotees offered Him prayers continuously.
rūpaṁ tan mahad-āścaryaṁ
nanāma daṇḍavad bhūmau
rūpam — transcendental form; tat — that; mahat-āścaryam — greatly wonderful; vicakṣya — seeing; āgata-sādhvasaḥ — in the beginning becoming afraid; nanāma — offered obeisances; daṇḍa-vat — like a stick; bhūmau — on the ground; prahṛṣṭa-ātmā — being pleased in his body, mind and soul; prajāpatiḥ — the prajāpati known as Dakṣa.
Seeing that wonderful and effulgent form of the Supreme Personality of Godhead, Prajāpati Dakṣa was first somewhat afraid, but then he was very pleased to see the Lord, and he fell to the ground like a stick to offer his respects to the Lord.
aśakat tīvrayā mudā
hradinya iva nirjharaiḥ
na — not; kiñcana — anything; udīrayitum — to speak; aśakat — he was able; tīvrayā — by very great; mudā — happiness; āpūrita — filled; manaḥ-dvāraiḥ — by the senses; hradinyaḥ — the rivers; iva — like; nirjharaiḥ — by torrents from the mountain.
As rivers are filled by water flowing from a mountain, all of Dakṣa’s senses were filled with pleasure. Because of his highly elevated happiness, Dakṣa could not say anything, but simply remained flat on the ground.
taṁ tathāvanataṁ bhaktaṁ
idam āha janārdanaḥ
tam — him (Prajāpati Dakṣa); tathā — in that way; avanatam — prostrated before Him; bhaktam — a great devotee; prajā-kāmam — desiring to increase the population; prajāpatim — unto the prajāpati (Dakṣa); citta-jñaḥ — who can understand the hearts; sarva-bhūtānām — of all living entities; idam — this; āha — said; janārdanaḥ — the Supreme Personality of Godhead, who can appease everyone’s desires.
Although Prajāpati Dakṣa could not say anything, when the Lord, who knows everyone’s heart, saw His devotee prostrate in that manner and desiring to increase the population, He addressed him as follows.
saṁsiddhas tapasā bhavān
yac chraddhayā mat-parayā
mayi bhāvaṁ paraṁ gataḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prācetasa — O My dear Prācetasa; mahā-bhāga — O you who are so fortunate; saṁsiddhaḥ — perfected; tapasā — by your austerities; bhavān — your good self; yat — because; śraddhayā — by great faith; mat-parayā — whose object is Me; mayi — in Me; bhāvam — ecstasy; param — supreme; gataḥ — attained.
The Supreme Personality of Godhead said: O most fortunate Prācetasa, because of your great faith in Me, you have attained the supreme devotional ecstasy. Indeed, because of your austerities, combined with exalted devotion, your life is now successful. You have achieved complete perfection.
prīto ’haṁ te prajā-nātha
yat te ’syodbṛṁhaṇaṁ tapaḥ
mamaiṣa kāmo bhūtānāṁ
yad bhūyāsur vibhūtayaḥ
prītaḥ — very much pleased; aham — I; te — with you; prajā-nātha — O king of population; yat — because; te — your; asya — of this material world; udbṛṁhaṇam — causing increase; tapaḥ — austerity; mama — My; eṣaḥ — this; kāmaḥ — desire; bhūtānām — of the living entities; yat — which; bhūyāsuḥ — may there be; vibhūtayaḥ — advancement in all respects.
My dear Prajāpati Dakṣa, you have performed extreme austerities for the welfare and growth of the world. My desire also is that everyone within this world be happy. I am therefore very pleased with you because you are endeavoring to fulfill My desire for the welfare of the entire world.
brahmā bhavo bhavantaś ca
vibhūtayo mama hy etā
brahmā — Lord Brahmā; bhavaḥ — Lord Śiva; bhavantaḥ — all of you prajāpatis; ca — and; manavaḥ — the Manus; vibudha-īśvarāḥ — all the different demigods (such as the sun, the moon, Venus, Mars and Jupiter, who are all in charge of various activities for the welfare of the world); vibhūtayaḥ — expansions of energy; mama — My; hi — indeed; etāḥ — all these; bhūtānām — of all the living entities; bhūti — of welfare; hetavaḥ — causes.
Lord Brahmā, Lord Śiva, the Manus, all the other demigods in the higher planetary systems, and you prajāpatis, who are increasing the population, are working for the benefit of all living entities. Thus you expansions of My marginal energy are incarnations of My various qualities.
tapo me hṛdayaṁ brahmaṁs
tanur vidyā kriyākṛtiḥ
aṅgāni kratavo jātā
dharma ātmāsavaḥ surāḥ
tapaḥ — austerities like mental control, mystic yoga and meditation; me — My; hṛdayam — heart; brahman — O brāhmaṇa; tanuḥ — the body; vidyā — the knowledge derived from Vedic scripture; kriyā — spiritual activities; ākṛtiḥ — form; aṅgāni — the limbs of the body; kratavaḥ — the ritualistic ceremonies and sacrifices mentioned in the Vedic literature; jātāḥ — completed; dharmaḥ — the religious principles for executing the ritualistic ceremonies; ātmā — My soul; asavaḥ — life airs; surāḥ — the demigods who execute My orders in different departments of the material world.
My dear brāhmaṇa, austerity in the form of meditation is My heart, Vedic knowledge in the form of hymns and mantras constitutes My body, and spiritual activities and ecstatic emotions are My actual form. The ritualistic ceremonies and sacrifices, when properly conducted, are the various limbs of My body, the unseen good fortune proceeding from pious or spiritual activities constitutes My mind, and the demigods who execute My orders in various departments are My life and soul.
aham evāsam evāgre
nānyat kiñcāntaraṁ bahiḥ
prasuptam iva viśvataḥ
aham — I, the Supreme Personality of Godhead; eva — only; āsam — was; eva — certainly; agre — in the beginning, before the creation; na — not; anyat — other; kiñca — anything; antaram — besides Me; bahiḥ — external (since the cosmic manifestation is external to the spiritual world, the spiritual world existed when there was no material world); saṁjñāna-mātram — only the consciousness of the living entities; avyaktam — unmanifested; prasuptam — sleeping; iva — like; viśvataḥ — all over.
Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one’s consciousness is unmanifested during the time of sleep.
mayy ananta-guṇe ’nante
yadāsīt tata evādyaḥ
svayambhūḥ samabhūd ajaḥ
mayi — in Me; ananta-guṇe — possessing unlimited potency; anante — unlimited; guṇataḥ — from My potency known as māyā; guṇa-vigrahaḥ — the universe, which is a result of the modes of nature; yadā — when; āsīt — it came into existence; tataḥ — therein; eva — indeed; ādyaḥ — the first living being; svayambhūḥ — Lord Brahmā; samabhūt — was born; ajaḥ — although not from a material mother.
I am the reservoir of unlimited potency, and therefore I am known as unlimited or all-pervading. From My material energy the cosmic manifestation appeared within Me, and in this universal manifestation appeared the chief being, Lord Brahmā, who is your source and is not born of a material mother.
sa vai yadā mahādevo
mene khilam ivātmānam
atha me ’bhihito devas
tapo ’tapyata dāruṇam
nava viśva-sṛjo yuṣmān
yenādāv asṛjad vibhuḥ
saḥ — that Lord Brahmā; vai — indeed; yadā — when; mahā-devaḥ — the chief of all the demigods; mama — My; vīrya-upabṛṁhitaḥ — being increased by the potency; mene — thought; khilam — incapable; iva — as if; ātmānam — himself; udyataḥ — attempting; svarga-karmaṇi — in the creation of the universal affairs; atha — at that time; me — by Me; abhihitaḥ — advised; devaḥ — that Lord Brahmā; tapaḥ — austerity; atapyata — performed; dāruṇam — extremely difficult; nava — nine; viśva-sṛjaḥ — important personalities to create the universe; yuṣmān — all of you; yena — by whom; ādau — in the beginning; asṛjat — created; vibhuḥ — the great.
When the chief lord of the universe, Lord Brahmā [Svayambhū], having been inspired by My energy, was attempting to create, he thought himself incapable. Therefore I gave him advice, and in accordance with My instructions he underwent extremely difficult austerities. Because of these austerities, the great Lord Brahmā was able to create nine personalities, including you, to help him in the functions of creation.
duhitā vai prajāpateḥ
asiknī nāma patnītve
eṣā — this; pañcajanasya — of Pañcajana; aṅga — O My dear son; duhitā — the daughter; vai — indeed; prajāpateḥ — another prajāpati; asiknī nāma — of the name Asiknī; patnītve — as your wife; prajeśa — O prajāpati; pratigṛhyatām — let her be accepted.
O My dear son Dakṣa, Prajāpati Pañcajana has a daughter named Asiknī, whom I offer to you so that you may accept her as your wife.
prajā-sargam imaṁ punaḥ
mithuna — of man and woman; vyavāya — sexual activities; dharmaḥ — who accepts by religious performance; tvam — you; prajā-sargam — creation of living entities; imam — this; punaḥ — again; mithuna — of man and woman united; vyavāya-dharmiṇyām — in her according to the religious performance of sexual intercourse; bhūriśaḥ — manifold; bhāvayiṣyasi — you will cause to be.
Now unite in sexual life as man and woman, and in this way, by sexual intercourse, you will be able to beget hundreds of children in the womb of this girl to increase the population.
tvatto ’dhastāt prajāḥ sarvā
hariṣyanti ca me balim
tvattaḥ — you; adhastāt — after; prajāḥ — the living entities; sarvāḥ — all; mithunī-bhūya — having sex life; māyayā — because of the influence or facilities given by the illusory energy; madīyayā — My; bhaviṣyanti — they will become; hariṣyanti — they will offer; ca — also; me — unto Me; balim — presentations.
After you give birth to many hundreds and thousands of children, they will also be captivated by My illusory energy and will engage, like You, in sexual intercourse. But because of My mercy to you and them, they will also be able to give Me presentations in devotion.
ity uktvā miṣatas tasya
śrī-śukaḥ uvāca — Śukadeva Gosvāmī continued to speak; iti — thus; uktvā — saying; miṣataḥ tasya — while he (Dakṣa) was personally looking on; bhagavān — the Supreme Personality of Godhead; viśva-bhāvanaḥ — who creates the universal affairs; svapna-upalabdha-arthaḥ — an object obtained in dreaming; iva — like; tatra — there; eva — certainly; antardadhe — disappeared; hariḥ — the Lord, the Supreme Personality of Godhead.
Śukadeva Gosvāmī continued: After the creator of the entire universe, the Supreme Personality of Godhead, Hari, had spoken in this way in the presence of Prajāpati Dakṣa, He immediately disappeared as if He were an object experienced in a dream.