> Srimad Bhagavatam - Canto 3
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 3 Part 1

> **************

> Chapter 8. Manifestation of Brahmâ from Garbhodakasâyî Visnu.

> Text 1

> maitreya uvâca

> sat-sevanîyo bata pûru-vamso

> yal loka-pâlo bhagavat-pradhânah

> babhûvithehâjita-kîrti-mâlâm

> pade pade nûtanayasy abhîksnam

> maitreya uvâca: Srî Maitreya Muni said; sat-sevanîyah: worthy to serve the pure devotees; bata: oh, certainly; pûru-vamsah: the descendants of King Pûru; yat: because; loka-pâlah: the kings are; bhagavat-pradhânah: chiefly devoted to the Personality of Godhead; babhûvitha: you are also born; iha: in this; ajita: the Lord, who is unconquerable; kîrti-mâlâm: chain of transcendental activities; pade pade: step by step; nûtanayasi: becoming newer and newer; abhîksnam: always.

> The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pûru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.

> ******

> Text 2

> so 'ham nrnâm ksulla-sukhâya duhkham

> mahad gatânâm viramâya tasya

> pravartaye bhâgavatam purânam

> yad âha sâksâd bhagavân rsibhyah

> sah: that; aham: I; nrnâm: of the human being; ksulla: very little; sukhâya: for happiness; duhkham: distress; mahat: great; gatânâm: entered into; viramâya: for mitigation; tasya: his; pravartaye: in beginning; bhâgavatam: Srîmad-Bhâgavatam; purânam: Vedic supplement; yat: which; âha: said; sâksât: directly; bhagavân: the Personality of Godhead; rsibhyah: unto the sages.

> Let me now begin speaking on the Bhâgavata Purâna, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.

> ******

> Text 3

> âsînam urvyâm bhagavantam âdyam

> sankarsanam devam akuntha-sattvam

> vivitsavas tattvam atah parasya

> kumâra-mukhyâ munayo 'nvaprcchan

> âsînam: seated; urvyâm: in the bottom of the universe; bhagavantam: unto the Lord; âdyam: the original; sankarsanam: Sankarsana; devam: the Personality of Godhead; akuntha-sattvam: undeterred knowledge; vivitsavah: being inquisitive to know; tattvam atah: truth like this; parasya: regarding the Supreme Personality of Godhead; kumâra: the boy-saint; mukhyâh: headed by; munayah: great sages; anvaprcchan: inquired like this.

> Some time ago, being inquisitive to know, Sanat-kumâra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vâsudeva, the Supreme, from Lord Sankarsana, who is seated at the bottom of the universe.

> *******

> Text 4

> svam eva dhisnyam bahu mânayantam

> yad vâsudevâbhidham âmananti

> pratyag-dhrtâksâmbuja-kosam îsad

> unmîlayantam vibudhodayâya

> svam: Himself; eva: thus; dhisnyam: situated; bahu: greatly; mânayantam: esteemed; yat: that which; vâsudeva: Lord vâsudeva; abhidham: by the name; âmananti: acknowledge; pratyak-dhrta-aksa: eyes setteld for introspection; ambuja-kosam: lotuslike eye; îsat: slightly; unmîlayantam: opened; vibudha: of the greatly learned sages; udayâya: for the sake of advancement.

> At that time Lord Sankarsana was meditating upon His Supreme Lord, whom the learned esteem as Lord Vasudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotuslike eyes and began to speak.

> ******

> Text 5

> svardhuny-udârdraih sva-jatâ-kalâpair

> upasprsantas caranopadhânam

> padmam yad arcanty ahi-râja-kanyâh

> sa-prema nâna-balibhir varârthâh

> svardhunî-uda: by the water of the Ganges; ârdraih: being moistened; sva-jatâ: bunch of hairs; kalâpaih: situated on the head; upasprsantah: by so touching; carana-upadhânam: the shelter of His feet; padmam: the lotus shelter; yat: that which; arcanti: worships; ahi-râja: the serpent-king; kanyâh: daughters; sa-prema: with great devotion; nânâ: various; balibhih: paraphernalia; vara-arthâh: being desirous of husbands.

> The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshipped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.

> ******

> Text 6

> muhur grnanto vacasânurâga-

> skhalat-padenâsya krtâni taj-jnâh

> kirîta-sâhasra-mani-praveka-

> pradyotitoddâma-phanâ-sahasram

> muhuh: again and again; grnantah: glorifying; vacasâ: by words; anurâga: with great affection; skhalat-padena: with symmetrical rhythm; asya: of the Lord; krtâni: activities; tat-jnâh: those who know the pastimes; kirîta: helmets; sâhasra: thousands; mani-praveka: glowing effulgence of the valuable stones; pradyotita: emanating from; uddâma: raised; phanâ: hoods; sahasram: thousands.

> The four Kumâras, headed by Sanat-kumâra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Sankarsana, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.

> ******

> Text 7

> proktam kilaitad bhagavattamena

> nivrtti-dharmâbhiratâya tena

> sanat-kumârâya sa câha prstah

> sânkhyâyanâyânga dhrta-vratâya

> proktam: was said; kila: certainly; etat: this; bhagavattamena: by Lord Sankarsana; nivrtti: renunciation; dharma-abhiratâya: unto one who has taken this religious vow; tena: by Him; sanat-kumârâya: unto Sanat-kumâra; sah: he; ca: also; âha: said; prstah: when inquired of; sânkhyâyanâya: unto the great sage Sankhyâyana; anga: my dear Vidura; dhrta-vratâya: unto one who has taken such a vow.

> Lord Sankarsana thus spoke the purport of Srîmad-Bhâgavatam to the great sage Sanat-kumâra, who had already taken the vow of renunciation. Sanat-kumâra also, in his turn, when inquired of by Sankhyâyana Muni, explained Srîmad-Bhâgavatam as he had heard it from Sankarsana.

> ******

> Text 8

> sânkhyâyanah pâramahamsya-mukhyo

> vivaksamâno bhagavad-vibhûtîh

> jagâda so 'smad-gurave 'nvitâya

> parâsarâyâtha brhaspates ca

> sânkhyâyanah: the great sage Sânkhyâyana; pâramahamsya-mukhyah: the chief of all transcendentalists; vivaksamânah: while reciting; bhagavat-vibhûtîh: the glories of the Lord; jagâda: explained; sah: he; asmat: of me; gurave: unto the spiritual master; anvitâya: followed; parâsarâya: unto the sage Parâsara; atha brhaspateh ca: also to Brhaspati.

> The great sage Sânkhyâyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Srîmad-Bhâgavatam, it so happened that my spiritual master, Parâsara, and Brhaspati both heard him.

> ******

> Text 9

> provâca mahyam sa dayâlur ukto

> munih pulastyena purânam âdyam

> so 'ham tavaitat kathayâmi vatsa

> sraddâlave nityam anuvratâya

> provâca: said; mahyam: unto me; sah: he; dayâluh: kindhearted; uktah: aforementioned; munih: sage; pulastyena: by the sage Pulastya; purânam âdyam: the foremost of all the Purânas; sah aham: that also I; tava: unto you; etat: this; kathayâmi: shall speak; vatsa: my dear son; sraddhâlave: unto one who is faithful; nityam: always; anuvratâya: unto one who is a follower.

> The great sage Parâsara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purânas [Bhâgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.

> ******

> Text 10

> udâplutam visvam idam todâsîd

> yan nidrayâmîlita-drn nyamîlayat

> ahîndra-talpe 'dhisayâna ekah

> krta-ksanah svâtma-ratau nirîhah

> uda: water; âplutam: submerged in; visvam: the three worlds; idam: this; tadâ: at that time; âsit: it so remained; yat: in which; nidrayâ: in slumber; amîlita: closed; drk: eyes; nyamîlayat: not completely closed; ahi-indra: the great snake Ananta; talpe: on the bed of; adhisayânah: lying on; ekah: alone; krta-ksanah: being engaged; sva-âtma-ratau: enjoying in His internal potency; nirîhah: without any part of external energy.

> At that time when the three worlds were submerged in water, Garbhodakasâyi Visnu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.

> ******

> Text 11

> so 'ntah sarîre 'rpita-bhûta-sûksmah

> kâlâtmikâm saktim udîrayânah

> uvâca tasmin salile pade sve

> yathânalo dâruni ruddha-vîryah

> sah: the Supreme Lord; antah: within; sarîre: in the transcendental body; arpita: kept; bhûta: material elements; sûksmah: subtle; kâla-âtmikâm: the form of time; saktim: energy; udîrayânah: invigorating; uvâsa: resided; tasmin: therein; salile: in the water; pade: in the place; sve: His own; yathâ: as much as; alalah: fire; dâruni: in the fuel wood; ruddha-vîryah: submerged strength.

> Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kâla.

> ******

> Text 12

> catur-yugânâm ca sahasram apsu

> svapan svayodîritayâ sva-saktyâ

> kâlâkhyayâsâdita-karma-tantro

> lokân apîtân dadrse sva-dehe

> catuh: four; yugânâm: of the millenniums; ca: also; sahasram: one thousand; apsu: in the water; svapan: dreaming in sleep; svayâ: with His internal potency; udîritayâ: for further development; sva-saktyâ: by His own energy; kâla-âkhyayâ: by the name kâla; âsâdita: being so engaged; karma-tantrah: in the matter of fruitive activities; lokân: the total living entities; apîtân: bluish; dadrse: saw it so; sva-dehe: in His own body.

> The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kâla-sakti, He saw His transcendental body as bluish.

> ******

> Text 13

> tasyârtha-sûksmâbhinivista-drster

> antar-gato 'rtho rajasâ tanîyân

> gunena kâlânugatena viddhah

> sûsyams tadâbjidyata nâbhi-desât

> tasya: His; artha: subject; sûksma: subtle; abhinivista-drsteh: of one whose attention was fixed; antah-gatah: internal; arthah: purpose; rajasâ: by the mode of passion of material nature; tanîyân: very subtle; gunena: by the qualities; kâla-anugatena: in due course of time; viddhah: agitated; sûsyan: generating; tadâ: then; abhidyata: pierced through; nâbhi-desât: from the abdomen.

> The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.

> ******

> Text 14

> sa padma-kosah sahasodatisthat

> kâlena karma-pratibodhanena

> sva-rocisâ tat salilam visâlam

> vidyotayann arka ivâtma-yonih

> sah: that; padma-kosah: bud of a lotus flower; sahasâ: suddenly; udatisthat: appeared; kâlena: by time; karma: fruitive activities; pratibodhanena: awakening; sva-rocisâ: by its own effulgence; tat: that; salilam: water of devastation; visâlam: vast; vidyotayan: illuminating; arkah: the sun; iva: like; âtma-yonih: generating from the Personality of Visnu.

> Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personlaity of Visnu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.

> ******

> Text 15

> tal loka-padmam sa u eva visnuh

> prâvîvisat sarva-gunâvabhâsam

> tasmin svayam vedamayo vidhâtâ

> svayambhuvam yam sma vadanti so 'bhût

> tat: that; loka: universal; padmam: lotus flower; sah: He; u: certainly; eva: factually; visnuh: the Lord; prâvîvisat: entered into; sarva: all; guna-avabhâsam: reservoir of all modes of nature; tasmin: in which; svayam: in person; veda-mayah: the personality of Vedic wisdom; vidhâtâ: controller of the universe; svayam-bhuvam: self-born; yam: whom; sma: in the past; vadanti: do say; sah: he; abhût: generated.

> Into that universal lotus flower Lord Visnu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.

> ******

> Text 16

> tasyâm sa câmbho-ruha-karnikâyâm

> avasthito lokam apasyamânah

> parikraman vyomni vivrtta-netras

> catvâri lebhe 'nudisam mukhâni

> tasyâm: in that; ca: and; ambhah: water; ruha-karnikâyâm: whorl of the lotus; avasthitah: being situated; lokam: the world; apasyamânah: without being able to see; parikraman: circumambulating; vyomni: in space; vivrtta-netrah: while moving the eyes; catvâri: four; lebhe: achieved; anudisam: in terms of direction; mukhâni: heads.

> Brahmâ, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.

> ******

> Text 17

> tasmâd yugânta-svasanâvaghûrna-

> jalormi-cakrât salilâd virûdham

> upâsritah kanjam u loka-tattvam

> nâtmânam addhâvidad âdi-devah

> tasmât: from there; yuga-anta: at the end of the millennium; svasana: the air of devastation; avaghûrna: because of movement; jala: water; ûrmi-cakrât: out of the circle of waves; salilât: from the water; virûdham: situated on them; upâsritah: having the shelter of; kanjam: lotus flower; u: in astonishment; loka-tattvam: the mystery of creation; na: not; âtmânam: himself; addhâ: perfectly; avidat: could understand; âdi-devah: the first demigod.

> Lord Brahmâ, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.

> ******

> Text 18

> ka esa yo 'sâv aham abja-prstha

> etat kuto vâbjam ananyad apsu

> asti hy adhastâd iha kincanaitad

> adhisthitam yatra satâ nu bhâvyam

> kah: who; esah: this; yah asau aham: that I am; abja-prsthe: on top of the lotus; etat: this; kutah: wherefrom; vâ: either; abjam: lotus flower; ananyat: otherwise; apsu: in the water; asti: there is; hi: certainly; adhastât: from below; iha: in this; kincana: anything; etat: this; adhisthitam: situated; yatra: wherein; satâ: automatically; nu: or not; bhâvyam: must be.

> Lord Brahmâ, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.

> ******

> Text 19

> sa ittham udvîksya tad-abja-nâla-

> nâdîbhir antar-jalam âvivesa

> nârvâg-gatas tat-khara-nâla-nâla-

> nâbhim vicinvams tad avindatâjah

> sah: he (Brahmâ); ittham: in this way; udvîksya: contemplating; tat: that; abja: lotus; nâla: stem; nâdîbhih: by the pipe; antahjalam: within the water; âvivesa: entered into; na: not; arvâkgatah: in spite of going inside; tat-khara-nâla: the stem of the lotus; nâla: pipe; nâbhim: of the navel; vicinvan: thinking much of it; tat: that; avindata: understood; ajah: the self-born.

> Lord Brahmâ, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Visnu, he could not trace out the root.

> ******

> Text 20

> tamasy apâre vidurâtma-sargam

> vicinvato 'bhût sumahâms tri-nemih

> yo deha-bhâjâm bhayam îrayânah

> pariksinoty âyur ajasya hetih

> tasmasi apâre: because of an ignorant way of searching; vidura: O Vidura; âtma-sargam: the cause of his creation; vicinvatah: while contemplating; abhût: it so became; su-mahân: very great; trinemih: time of three dimensions; yah: which; deha-bhâjâm: of the embodied; bhayam: fearfulness; îrayânah: generating; pariksinoti: diminishing the one hundred years; âyuh: duration of life; ajasya: of the self-born; hetih: the wheel of eternal time.

> O Vidura, while searching in that way about his existence, Brahmâ reached his ultimate time, which is the eternal wheel in the hand of Visnu and which generates fear in the mind of the living entity like the fear of death.

> ******

> Text 21

> tato nivrtto 'pratilabdha-kâmah

> sva-dhisnyam âsâdya punah sa devah

> sanair jita-svâsa-nivrtta-citto

> nyasîdad ârûdha-samâdhi-yogah

> tatah: thereafter; nivrttah: retired from that endeavor; aprati-labdha-kâmah: without achievement of the desired destination; sva-dhisnyam: own seat; âsâdya: reaching; punah: again; sah: he; devah: the demigod; sanaih: without delay; jita-svâsa: controlling the breathing; nivrtta: retired; cittah: intelligence; nyasîdat: sat down; ârûdha: in confidence; samâshi-yogah: in meditation on the Lord.

> Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus; controlling all objectives, he concentrated his mind on the Supreme Lord.

> ******

> Text 22

> kâlena so 'jah purusâyusâbhi-

> pravrtta-yogena virûdha-bodhah

> svayam tad antar-hrdaye 'vabhâtam

> apasyatâpasyata yan na pûrvam

> kâlena: in due course of time; sah: he; ajah: the self-born Brahmâ; purusa-âyusâ: by the duration of his age; abhipravrtta: being engaged; yogena: in meditation; virûdha: developed; bodhah: intelligence; svayam: automatically; tat antah-hrdaye: in the heart; avabhâtam: manifested; apasyata: saw; apasyata: did see; yat: which; na: not; pûrvam: before.

> At the end of Brahmâ's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor.

> ******

> Text 23

> mrnâla-gaurâyata-sesa-bhoga-

> paryanka ekam purusam sayânam

> phanâtapatrâyuta-mûrdha-ratna-

> dyubhir hata-dhvânta-yugânta-toye

> mrnâla: lotus flower; gaura: white all over; âyata: gigantic; sesa-bhoga: body of Sesa-nâga; paryanke: on the bed; ekam: alone; purusam: the Supreme Person; sayânam: was lying; phana-âtapatra: umbrella of a serpent hood; âyuta: bedecked with; mûrdha: head; ratna: jewels; dyubhih: by the rays; hata-dhvânta: darkness dissipated; yuga-anta; devastation; toye: in the water.

> Brahmâ could see that on the water there was a gigantic lotuslike white bedstead, the body of Sesa-nâga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Sesa-nâga, and that illumination dissipated all the darkness of those regions.

> ******

> Text 24

> preksâm ksipantam haritopalâdreh

> sandhyâbhra-nîver uru-rukma-mûrdhnah

> ratnodadhârausadhi-saumanasya

> vana-srajo venu-bhujânghripânghreh

> preksâm: the panorama; ksipantam: deriding; harita: green; upala: coral; adreh: of the hell; sandhya-abra-nîveh: of the dress of the evening sky; uru: great; rukma: gold; mûrdhnah: on the summit; ratna: jewels; udadhâra: waterfalls; ausadhi: herbs; saumanasya: of the scenery; vana-srajah: flower garland; venu: dress; bhuja: hands; anghripa: trees; anghreh: legs.

> The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it.

> The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasî leaves and flower garlands, mocked the scene on the mountain.

> *******

> Text 25

> âyâmato vistaratah sva-mâna-

> dehena loka-traya-sangrahena

> vicitra-divyâbharanâmsukânâm

> krta-sriyâpâsrita-vesa-deham

> âyâmatah: by length; vistaratah: by breadth; sva-mâna: by His own measurement; dehena: by the transcendental body; loka-traya: the three (upper, middle and lower) planetary systems; sangrahena: by total absorption; vicitra: variegated; divya: transcendental; âbharana-amsukânâm: rays of the ornaments; krta-sriyâ apâsrita: beauty created by those dresses and ornaments; vesa: dressed; deham: transcendental body.

> His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.

> ******

> Text 26

> pumsâm sva-kâmâya vivikta-mârgair

> abhyarcatâm kâma-dughânghri-padmam

> pradarsayantam krpayâ nakhendu-

> mayûkha-bhinnânguli-câru-patram

> pumsâm: of the human being; sva-kâmayâ: according to the desire; vivikta-mârgaih: by the path of devotional service; abhyarcatâm: worshiped; kâma-dugha-anghri-padmam: the lotus feet of the Lord, which can award all desired fruits; pradarsayantam: while showing them; krpayâ: by causeless mercy; nakha: nails; indu: moonlike; mayûkha: rays; bhinna: divided; anguli: figures; câru-patram: very beautiful.

> The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.

> ******

> Text 27

> mukhena lokârti-hara-smitena

> parisphurat-kundala-manditena

> sonâyitenâdhara-bimba-bhâsâ

> pratyarhayantam sunasena subhrvâ

> mukhena: by a gesture of the face; loka-ârti-hara: vanquisher of the distress of the devotees; smitena: by smiling; parisphurat: dazzling; kundala: earrings; manditena: decorated with; sonâyitena: acknowledging; adhara: of His lips; bimba: reflection; bhâsâ: rays; pratyarhayantam: reciprocating; su-nasena: by His pleasing nose; subhrvâ: and pleasing eyebrows.

> He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.

> ******

> Text 28

> kadamba-kinjalka-pisanga-vâsasâ

> svalankrtam mekhalayâ nitambe

> hârena cânanta-dhanena vatsa

> srîvatsa-vaksah-sthala-vallabhena

> kadamba-kinjalka: saffron dust of the kadamba flower; pisanga: dress of the color; vâsasâ: by clothing; su-alankrtam: well decorated; mekhalayâ: by the belt; nitambe: on the waist; hârena: by the garland; ca: also; ananta: highly; dhanena: valuable; vatsa: my dear Vidura; srîvatsa: of the transcendental marking; vaksah-sthala: on the chest; vallabhena: very pleasing.

> O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the srîvatsa marking and a necklace of unlimited value.

> ******

> Text 29

> parârdhya-keyûra-mani-praveka-

> paryasta-dordanda-sahasra-sâkham

> avyakta-mûlam bhuvanânghripendram

> ahîndra-bhogair adhivîta-valsam

> parâdhya: very valuable; keyûra: ornaments; mani-praveka: highly valuable jewels; paryasta: disseminating; dordanda: arms; sahasra-sâkham: with thousands of branches; avyakta-mûlam: self-situated; bhuvana: universal; anghripa: trees; indram: the Lord; ahi-indra: Anantaveda; bhogaih: by hoods; adhivîta: surrounded; valsam: shoulders.

> As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta.

> ******

> Text 30

> carâcarauko bhagavan-mahîdhram

> ahîndra-bandhum salilopagûdham

> kirîta-sâhasra-hiranya-srngam

> âvirbhavat kaustubha-ratna-garbham

> cara: moving animals; acara: nonmoving trees; okah: the place or situation; bhagavat: the Personality of Godhead; mahîdram: the mountain; ahi-indra: Srî Anantaveda; bandhum: friend; salila: water; upagûdham: submerged; kirîta: hekmets; sâhasra: thousands; hiranya: gold; srngam: peaks; âvirbhavat: manifested; kaustubha: the Kaustubha jewel; ratna-garbham: ocean.

> Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of goldenhelmeted hoods of Ananta-nâga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.

> ******

> Text 31

> nivîtam âmnâya-madhu-vrata-sriyâ

> sva-kîrti-mayyâ vana-mâlayâ harim

> sûryendu-vâyu-agny-agamam tri-dhâmabhih

> parikramat-prâchanikair durâsadam

> nivîtam: so being enclosed; âmnâya: Vedic wisdom; madhu-vrata-sriyâ: sweet sound in beauty; sva-kîrti-mayyâ: by His own glories; vana-mâlayâ: flower garland; harim: unto the Lord; sûrya: the sun; indu: the moon; vâyu: the air; agni: the fire; agamam: unapproachable; tri-dhâmabhih: by the three planetary systems; parikramat: circumambulating; prâdhanikaih: for fighting; durâsadam: very difficult to reach.

> Lord Brahmâ, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarsana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.

> ******

> Text 32

> tarhy eva tan-nâbhi-sarah-sarojam

> âtmânam ambhah svasanam viyac ca

> dadarsa devo jagato vidhâtâ

> nâtah param loka-visarga-drstih

> tarhi: therefore; eva: certainly; tat: His; nâbhi: navel; sarah: lake; sarojam: lotus flower; âtmânam: Brahmâ; ambhah: the devastating water; svasanam: the drying air; viyat: the sky; ca: also; dadarsa: looked upon; devah: demigod; jagatah: of the universe; vidhâtâ: maker of the destination; na: not; atah param: beyond; loka-visarga: creation of the cosmic manifestation; drstih: glance.

> When Lord Brahmâ, the maker of the universal destination, thus saw the Lord, he simultaneously glanced over creation. Lord Brahmâ saw the lake in Lord Visnu's navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.

> ******

> Text 33

> sa karma-bîjam rajasoparaktah

> prajâh sisrksann iyad eva drstvâ

> astaud visargâbhimukhas tam îdyam

> avyakta-vartmany abhivesitâtmâ

> sah: he (Brahmâ); karma-bîjam: seed of wordly activities; rajasâ uparaktah: initiated by the mode of passion; prajâh: living entities; sisrksan: willing to create progeny; iyat: all the five causes of creation; eva: thus; drstvâ: looking on; astaut: prayed for; visarga: creation after the creation by the Lord; abhimukhah: towards; tam: that; îdyam: worshipable; avyakta: transcendental; vartmani: on the path of; abhivesita: fixed; âtmâ: mind.

> Lord Brahmâ, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.

> > Back to the running text