> > S'rîmad Bhâgavatam - Canto 2
> > 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)

> > ******

> > The Cosmic Manifestation

> > *******

> > Chapter Ten: Bhâgavatam Is the Answer to All Questions

> > TEXT 1

> > s'rî-s'uka uvâca

> > atra sargo visargas' ca

> > sthânam poshanam ûtayah

> > manvantares'ânukathâ

> > nirodho muktir âs'rayah

> > s'rî-s'ukah uvâca--S'rî S'ukadeva Gosvâmî said; atra--in this S'rîmad-Bhâgavatam; sargah--statement of the creation of the universe; visargah--statement of subcreation; ca--also; sthânam--the planetary systems; poshanam--protection; ûtayah--the creative impetus; manvantara--changes of Manus; îs'a-anukathâh--the science of God; nirodhah--going back home, back to Godhead; muktih--liberation; âs'rayah--the summum bonum.

> > TRANSLATION

> > S'rî S'ukadeva Gosvâmî said: In the S'rîmad-Bhâgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.

> > ******

> > TEXT 2

> > Das'amasya vis'uddhy-artham

> > navânâm iha lakshanam

> > varnayanti mahâtmânah

> > s'rutenârthena cân'jasâ

> > das'amasya--of the summum bonum; vis'uddhi--isolation; artham--purpose; navânâm--of the other nine; iha--in this S'rîmad-Bhâgavatam; lakshanam--symptoms; varnayanti--they describe; mahâ-âtmânah--the great sages; s'rutena--by Vedic evidences; arthena--by direct explanation; ca--and; an'jasâ--summarily.

> > TRANSLATION

> > To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages.

> > ******

> > TEXT 3

> > bhûta-mâtrendriya-dhiyâm

> > janma sarga udâhritah

> > brahmano guna-vaishamyâd

> > visargah paurushah smritah

> > bhûta--the five gross elements (the sky, etc.); mâtrâ--objects perceived by the senses; indriya--the senses; dhiyâm--of the mind; janma--creation; sargah--manifestation; udâhrtah--is called the creation; brahmanah--of Brahmâ, the first purusha; guna-vaishamyât--by interaction of the three modes of nature; visargah--re-creation; paurushah--resultant activities; smritah--it is so known.

> > TRANSLATION

> > The elementary creation of sixteen items of matter--namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind--is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.

> > ******

> > TEXT 4

> > sthitir vaikunthha-vijayah

> > poshanam tad-anugrahah

> > manvantarâni sad-dharma

> > ûtayah karma-vâsanâh

> > sthitih--the right situation; vaikunthha-vijayah--the victory of the Lord of Vaikunthha; poshanam--maintenance; tat-anugrahah--His causeless mercy; manvantarâni--the reign of the Manus; sat-dharmah--perfect occupational duty; ûtayah--impetus to work; karma-vâsanâh--desire for fruitive work.

> > TRANSLATION

> > The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work.

> > ******

> > TEXT 5

> > avatârânucaritam

> > hares' câsyânuvartinâm

> > pumsâm îs'a-kathâh proktâ

> > nânâkhyânopabrimhitâh

> > avatâra--incarnation of Godhead; anucaritam--activities; hareh--of the Personality of Godhead; ca--also; asya--of His; anuvartinâm--followers; pumsâm--of the persons; îs'a-kathâh--the science of God; proktâh--is said; nânâ--various; âkhyâna--narrations; upabrimhitâh--described.

> > TRANSLATION

> > The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees.

> > ******

> > TEXT 6

> > nirodho s'yânus'ayanam

> > âtmanah saha s'aktibhih

> > muktir hitvânyathâ rûpam

> > sva-rûpena vyavasthitih

> > nirodhah--the winding up of the cosmic manifestation; asya--of His; anus'ayanam--the lying down of the purusha incarnation Mahâ-Vishnu in mystic slumber; âtmanah--of the living entities; saha--along with; s'aktibhih--with the energies; muktih--liberation; hitvâ--giving up; anyathâ--otherwise; rûpam--form; sva-rûpena--in constitutional form; vyavasthitih--permanent situation.

> > TRANSLATION

> > The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahâ-Vishnu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.

> > ******

> > TEXT 7

> > âbhâsas' ca nirodhas' ca

> > yato 'sty adhyavasîyate

> > sa âs'rayah param brahma

> > paramâtmeti s'abdyate

> > âbhâsah--the cosmic manifestation; ca--and; nirodhah--and its winding up; ca--also; yatah--from the source; asti--is; adhyavasîyate--become manifested; sah--He; âs'rayah--reservoir; param--the Supreme; brahma--Being; paramâtmâ--the Supersoul; iti--thus; s'abdyate--called.

> > TRANSLATION

> > The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth.

> > ******

> > TEXT 8

> > yo 'dhyâtmiko 'yam purushah

> > so 'sâv evâdhidaivikah

> > yas tatrobhaya-vicchedah

> > purusho hy âdhibhautikah

> > yah--one who; adhyâtmikah--is possessed of the sense organs; ayam--this; purushah--personality; sah--he; asau--that; eva--also; adhidaivikah--controlling deity; yah--that which; tatra--there; ubhaya--of both; vicchedah--separation; purushah--person; hi--for; âdhibhautikah--the visible body or the embodied living entity.

> > TRANSLATION

> > The individual person possessing different instruments of senses is called the adhyâtmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person.

> > ******

> > TEXT 9

> > ekam ekatarâbhâve

> > yadâ nopalabhâmahe

> > tritayam tatra yo veda

> > sa âtmâ svâs'rayâs'rayah

> > ekam--one; ekatara--another; abhâve--in the absence of; yadâ--because; na--does not; upalabhâmahe--perceptible; tritayam--in three stages; tatra--there; yah--the one; veda--who knows; sah--he; âtmâ--the Supersoul; sva--own; âs'raya--shelter; âs'rayah--of the shelter.

> > TRANSLATION

> > All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter.

> > ******

> > TEXT 10

> > purusho 'ndam vinirbhidya

> > yadâsau sa vinirgatah

> > âtmano 'yanam anvicchann

> > apo 'srâkshîc chucih s'ucîh

> > purushah--the Supreme Person, Paramâtmâ; andam--the universes; vinirbhidya--making them each separately situated; yadâ--when; asau--the same; sah--He (the Lord); vinirgatah--came out; âtmanah--of Himself; ayanam--lying in place; anvicchan--desiring; apah--water; asrâkshît--created; s'ucih--the most pure; s'ucîh--transcendental.

> > TRANSLATION

> > After separating the different universes, the gigantic universal form of the Lord [Mahâ-Vishnu], which came out of the causal ocean, the place of appearance for the first purusha-avatâra, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka].

> > ******

> > TEXT 11

> > tâsv avâtsît sva-srishthâsu

> > sahasram parivatsarân

> > tena nârâyano nâma

> > yad âpah purushodbhavâh

> > tâsu--in that; avâtsît--resided; sva--own; srishthâsu--in the matter of creation; sahasram--one thousand; parivatsarân--years of His measurement; tena--for that reason; nârâyanah--the Personality of Godhead named Nârâyana; nâma--name; yat--because; âpah--water; purusha-udbhavâh--emanated from the Supreme Person.

> > TRANSLATION

> > That Supreme Person is not impersonal and therefore is distinctively a nara, or person. Therefore the transcendental water created from the Supreme Nara is known as nâra. And because He lies down on that water, He is known as Nârâyana.

> > ******

> > TEXT 12

> > dravyam karma ca kâlas' ca

> > svabhâvo jîva eva ca

> > yad-anugrahatah santi

> > na santi yad-upekshayâ

> > dravyam--physical elements; karma--action; ca--and; kâlah--time; ca--also; sva-bhâvah jîvah--the living entities; eva--certainly; ca--also; yat--whose; anugrahatah--by the mercy of; santi--exist; na--does not; santi--exist; yat-upekshayâ--by negligence.

> > TRANSLATION

> > One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

> > ******

> > TEXT 13

> > eko nânâtvam anvicchan

> > yoga-talpât samutthitah

> > vîryam hiranmayam devo

> > mâyayâ vyasrijat tridhâ

> > ekah--He, one alone; nânâtvam--varieties; anvicchan--so desiring; yoga-talpât--from the bedstead of mystic slumber; samutthitah--thus generated; vîryam--the semina; hiranmayam--golden hue; devah--the demigod; mâyayâ--by the external energy; vyasrijat--perfectly created; tridhâ--in three features.

> > TRANSLATION

> > The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.

> > ******

> > TEXT 14

> > adhidaivam athâdhyâtmam

> > adhibhûtam iti prabhuh

> > athaikam paurusham vîryam

> > tridhâbhidyata tac chrinu

> > adhidaivam--the controlling entities; atha--now; adhyâtmam--the controlled entities; adhibhûtam--the material bodies; iti--thus; prabhuh--the Lord; atha--in this way; ekam--one only; paurusham--of His Lordship; vîryam--potency; tridhâ--in three; abhidyata--divided; tat--that; s'rinu--just hear from me.

> > TRANSLATION

> > Just hear from me how the potency of His Lordship divides one into three, called the controlling entities, the controlled entities and the material bodies, in the manner mentioned above.

> > ******

> > TEXT 15

> > antah s'arîra âkâs'ât

> > purushasya viceshthatah

> > ojah saho balam jajn'e

> > tatah prâno mahân asuh

> > antah s'arîre--within the body; âkâs'ât--from the sky; purushasya--of Mahâ-Vishnu; viceshthatah--while so trying, or willing; ojah--the energy of the senses; sahah--mental force; balam--bodily strength; jajn'e--generated; tatah--thereafter; prânah--the living force; mahân asuh--the fountainhead of everyone's life.

> > TRANSLATION

> > From the sky situated within the transcendental body of the manifesting Mahâ-Vishnu, sense energy, mental force and bodily strength are all generated, as well as the sum total of the fountainhead of the total living force.

> > ******

> > TEXT 16

> > anuprânanti yam prânâh

> > prânantam sarva jantushu

> > apânantam apânanti

> > nara-devam ivânugâh

> > anuprânanti--follow the living symptoms; yam--whom; prânâh--senses; prânantam--endeavoring; sarva jantushu--in all living entities; apânantam--stop endeavoring; apânanti--all others stop; nara-devam--a king; iva--like; anugâh--the followers.

> > TRANSLATION

> > As the followers of a king follow their lord, similarly when the total energy is in motion, all other living entities move, and when the total energy stops endeavoring, all other living entities stop sensual activities.

> > ******

> > TEXT 17

> > prânenâkshipatâ kshut trid

> > antarâ jâyate vibhoh

> > pipâsato jakshatas' ca

> > prân mukham nirabhidyata

> > pranena--by the living force; aksipata--being agitated; ksut--hunger; trt--thirst; antara--from within; jayate--generates; vibhoh--of the Supreme; pipasatah--being desirous to quench the thirst; jaksatah--being desirous to eat; ca--and; prak--at first; mukham--the mouth; nirabhidyata--was opened.

> > TRANSLATION

> > The living force, being agitated by the virât-purusha, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.

> > ******

> > TEXT 18

> > mukhatas tâlu nirbhinnam

> > jihvâ tatropajâyate

> > tato nânâ-raso jajn'e

> > jihvayâ yo 'dhigamyate

> > mukhatah--from the mouth; tâlu--the palate; nirbhinnam--being generated; jihvâ--the tongue; tatra--thereupon; upajâyate--becomes manifested; tatah--thereupon; nânâ-rasah--various tastes; jajn'e--became manifested; jihvayâ--by the tongue; yah--which; adhigamyate--become relished.

> > TRANSLATION

> > From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.

> > ******

> > TEXT 19

> > vivakshor mukhato bhûmno

> > vahnir vâg vyâhritam tayoh

> > jale caitasya suciram

> > nirodhah samajâyata

> > vivakshoh--when there was a need to speak; mukhatah--from the mouth; bhûmnah--of the Supreme; vahnih--fire or the controlling deity of fire; vâk--vibration; vyâhrtam--speeches; tayoh--by both; jale--in the water; ca--however; etasya--of all these; suciram--a very, very long time; nirodhah--suspension; samajâyata--did continue.

> > TRANSLATION

> > When the Supreme desired to speak, speeches were vibrated from the mouth. Then the controlling deity Fire was generated from the mouth. But when He was lying in the water, all these functions remained suspended.

> > ******

> > TEXT 20

> > nâsike nirabhidyetâm

> > dodhûyati nabhasvati

> > tatra vâyur gandha-vaho

> > ghrâno nasi jighrikshatah

> > nâsike--in the nostrils; nirabhidyetâm--being developed; dodhûyati--rapidly blowing; nabhasvati--air respiration; tatra--thereupon; vâyuh--air; gandha-vahah--smelling odor; ghrânah--sense of smell; nasi--in the nose; jighrikshatah--desiring to smell odors.

> > TRANSLATION

> > Thereafter, when the supreme purusha desired to smell odors, the nostrils and respiration were generated, the nasal instrument and odors came into existence, and the controlling deity of air, carrying smell, also became manifested.

> > ******

> > TEXT 21

> > yadâtmani nirâlokam

> > âtmânam ca didrikshatah

> > nirbhinne hy akshinî tasya

> > jyotis' cakshur guna-grahah

> > yadâ--while; âtmani--unto Himself; nirâlokam--without any light; âtmânam--His own transcendental body; ca--also other bodily forms; didrikshatah--desired to look upon; nirbhinne--due to being sprouted; hi--for; akshinî--of the eyes; tasya--of Him; jyotih--the sun; cakshuh--the eyes; guna-grahah--the power of seeing.

> > TRANSLATION

> > Thus when everything existed in darkness, the Lord desired to see Himself and all that was created. Then the eyes, the illuminating god Sun, the power of vision and the object of sight all became manifested.

> > ******

> > TEXT 22

> > bodhyamânasya rishibhir

> > âtmanas taj jighrikshatah

> > karnau ca nirabhidyetâm

> > dis'ah s'rotram guna-grahah

> > bodhyamânasya--desiring to understand; rishibhih--by the authorities; âtmanah--of the Supreme Being; tat--that; jighrikshatah--when He desired to take up; karnau--the ears; ca--also; nirabhidyetâm--became manifested; dis'ah--the direction or the god of air; s'rotram--the power of hearing; guna-grahah--and the objects of hearing.

> > TRANSLATION

> > By development of the desire of the great sages to know, the ears, the power of hearing, the controlling deity of hearing, and the objects of hearing became manifested. The great sages desired to hear about the Self.

> > ******

> > TEXT 23

> > vastuno mridu-kâthhinya-

> > laghu-gurv-oshna-s'îtatâm

> > jighrikshatas tvan nirbhinnâ

> > tasyâm roma-mahî-ruhâh

> > tatra cântar bahir vâtas

> > tvacâ labdha-guno vritah

> > vastunah--of all matter; mridu--softness; kâthhinya--hardness; laghu--lightness; guru--heaviness; oshna--warmness; s'îtatâm--coldness; jighrikshatah--desiring to perceive; tvak--the touch sensation; nirbhinnâ--distributed; tasyâm--in the skin; roma--hairs on the body; mahî-ruhâh--as well as the trees, the controlling deities; tatra--there; ca--also; antah--within; bahih--outside; vâtah tvacâ--the sense of touch or the skin; labdha--having been perceived; gunah--objects of sense perception; vritah--generated.

> > TRANSLATION

> > When there was a desire to perceive the physical characteristics of matter, such as softness, hardness, warmth, cold, lightness and heaviness, the background of sensation, the skin, the skin pores, the hairs on the body and their controlling deities (the trees) were generated. Within and outside the skin is a covering of air through which sense perception became prominent.

> > ******

> > TEXT 24

> > hastau ruruhatas tasya

> > nânâ-karma-cikîrshayâ

> > tayos tu balavân indra

> > âdânam ubhayâs'rayam

> > hastau--the hands; ruruhatuh--manifested; tasya--His; nânâ--various; karma--work; cikîrshayâ--being so desirous; tayoh--of them; tu--however; balavân--to give strength; indrah--the demigod in heaven; âdânam--activities of the hand; ubhaya-âs'rayam--dependent on both the demigod and the hand.

> > TRANSLATION

> > Thereafter when the Supreme Person desired to perform varieties of work, the two hands and their controlling strength, and Indra, the demigod in heaven, became manifested, as also the acts dependent on both the hands and the demigod.

> > ******

> > TEXT 25

> > gatim jigîshatah pâdau

> > ruruhâte 'bhikâmikâm

> > padbhyâm yajn'ah svayam havyam

> > karmabhih kriyate nribhih

> > gatim--movement; jigîshitah--so desiring; pâdau--the legs; ruruhâte--being manifested; abhikâmikâm--purposeful; padbhyâm--from the legs; yajn'ah--Lord Vishnu; svayam--personally Himself; havyam--the duties; karmabhih--by one's occupational duty; kriyate--caused to be done; nribhih--by different human beings.

> > TRANSLATION

> > Thereupon, because of His desiring to control movement, His legs became manifested, and from the legs the controlling deity named Vishnu was generated. By His personal supervision of this act, all varieties of human being are busily engaged in dutiful occupational sacrifice.

> > ******

> > TEXT 26

> > nirabhidyata s'is'no vai

> > prajânandâmritârthinah

> > upastha âsît kâmânâm

> > priyam tad-ubhayâs'rayam

> > nirabhidyata--came out; s'is'nah--the genitals; vai--certainly; prajâ-ânanda--sex pleasure; amrita-arthinah--aspiring to taste the nectar; upasthah--the male or female organ; âsît--came into existence; kâmânâm--of the lustful; priyam--very dear; tat--that; ubhaya-âs'rayam--shelter for both.

> > TRANSLATION

> > Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajâpati. The object of sexual pleasure and the controlling deity are under the control of the genitals of the Lord.

> > ******

> > TEXT 27

> > utsisrikshor dhâtu-malam

> > nirabhidyata vai gudam

> > tatah pâyus tato mitra

> > utsarga ubhayâs'rayah

> > utsisrikshoh--desiring to evacuate; dhâtu-malam--refuse of eatables; nirabhidyata--became open; vai--certainly; gudam--the evacuating hole; tatah--thereafter; pâyuh--the evacuating sense organ; tatah--thereafter; mitrah--the controlling demigod; utsargah--the substance evacuated; ubhaya--both; âs'rayah--shelter.

> > TRANSLATION

> > Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity.

> > ******

> > TEXT 28

> > âsisripsoh purah puryâ

> > nâbhi-dvâram apânatah

> > tatrâpânas tato mrityuh

> > prithaktvam ubhayâs'rayam

> > âsisripsoh--desiring to go everywhere; purah--in different bodies; puryâh--from one body; nâbhi-dvâram--the navel or abdominal hole; apânatah--was manifested; tatra--thereupon; apânah--stopping of the vital force; tatah--thereafter; mrityuh--death; prithaktvam--separately; ubhaya--both; âs'rayam--shelter.

> > TRANSLATION

> > Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force.

> > ******

> > TEXT 29

> > âditsor anna-pânânâm

> > âsan kukshy-antra-nâdayah

> > nadyah samudrâs' ca tayos

> > tushthih pushthis tad-âs'raye

> > âditsoh--desiring to have; anna-pânânâm--of food and drink; âsan--there became; kukshi--the abdomen; antra--the intestines; nâdayah--and the arteries; nadyah--the rivers; samudrâh--seas; ca--also; tayoh--of them; tushthih--sustenance; pushthih--metabolism; tat--of them; as'raye--the source.

> > TRANSLATION

> > When there was a desire to have food and drink, the abdomen and the intestines and also the arteries became manifested. The rivers and seas are the source of their sustenance and metabolism.

> > ******

> > TEXT 30

> > nididhyâsor âtma-mâyâm

> > hridayam nirabhidyata

> > tato manas' candra iti

> > sankalpah kâma eva ca

> > nididhyâsoh--being desirous to know; âtma-mâyâm--own energy; hridayam--the location of the mind; nirabhidyata--was manifested; tatah--thereafter; manah--the mind; candrah--the controlling deity of the mind, the moon; iti--thus; sankalpah--determination; kâmah--desire; eva--as much as; ca--also.

> > TRANSLATION

> > When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested.

> > ******

> > TEXT 31

> > tvak-carma-mâmsa-rudhira-

> > medo-majjâsthi-dhâtavah

> > bhûmy-ap-tejomayâh sapta

> > prâno vyomâmbu-vâyubhih

> > tvak--the thin layer on the skin; carma--skin; mâmsa--flesh; rudhira--blood; medah--fat; majjâ--marrow; asthi--bone; dhâtavah--elements; bhûmi--earth; ap--water; tejah--fire; mayâh--predominating; sapta--seven; prânah--breathing air; vyoma--sky; ambu--water; vâyubhih--by the air.

> > TRANSLATION

> > The seven elements of the body, namely the thin layer on the skin, the skin itself, the flesh, blood, fat, marrow and bone, are all made of earth, water and fire, whereas the life breath is produced by the sky, water and air.

> > ******

> > TEXT 32

> > gunâtmakânîndriyâni

> > bhûtâdi-prabhavâ gunâh

> > manah sarva-vikârâtmâ

> > buddhir vijn'âna-rûpinî

> > guna-âtmakâni--attached to the qualities; indriyâni--the senses; bhûta-âdi--material ego; prabhavâh--influenced by; gunâh--the modes of material nature; manah--the mind; sarva--all; vikâra--affection (happiness and distress); âtmâ--form; buddhih--intelligence; vijn'âna--deliberation; rûpinî--featuring.

> > TRANSLATION

> > The sense organs are attached to the modes of material nature, and the modes of material nature are products of the false ego. The mind is subjected to all kinds of material experiences (happiness and distress), and the intelligence is the feature of the mind's deliberation.

> > ******

> > TEXT 33

> > etad bhagavato rûpam

> > sthûlam te vyâhritam mayâ

> > mahy-âdibhis' câvaranair

> > ashthabhir bahir âvritam

> > etat--all these; bhagavatah--of the Personality of Godhead; rûpam--form; sthûlam--gross; te--unto you; vyâhritam--explained; mayâ--by me; mahî--the planets; âdibhih--and so on; ca--unlimitedly; avaranaih--by coverings; ashthabhih--by eight; bahih--external; âvritam--covered.

> > TRANSLATION

> > Thus by all this, the external feature of the Personality of Godhead is covered by gross forms such as those of planets, which were explained to you by me.

> > ******

> > TEXT 34

> > atah param sûkshmatamam

> > avyaktam nirvis'eshanam

> > anâdi-madhya-nidhanam

> > nityam vân-manasah param

> > atah--therefore; param--transcendental; sûkshmatamam--finer than the finest; avyaktam--unmanifested; nirvis'eshanam--without material features; anâdi--without beginning; madhya--without an intermediate stage; nidhanam--without end; nityam--eternal; vâk--words; manasah--of the mind; param--transcendental.

> > TRANSLATION

> > Therefore beyond this [gross manifestation] is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception.

> > ******

> > TEXT 35

> > amunî bhagavad-rûpe

> > mayâ te hy anuvarnite

> > ubhe api na grihnanti

> > mâyâ-srishthe vipas'citah

> > amunî--all these; bhagavat--unto the Supreme Personality of Godhead; rûpe--in the forms; mayâ--by me; te--unto you; hi--certainly; anuvarnite--described respectively; ubhe--both; api--also; na--never; grihnanti--accepts; mâyâ--external; srishthe--being so manifested; vipah-citah--the learned one who knows.

> > TRANSLATION

> > Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.

> > ******

> > TEXT 36

> > sa vâcya-vâcakatayâ

> > bhagavân brahma-rûpa-dhrik

> > nâma-rûpa-kriyâ dhatte

> > sakarmâkarmakah parah

> > sah--He; vâcya--by His forms and activities; vâcakatayâ--by His transcendental qualities and entourage; bhagavân--the Personality of Godhead; brahma--absolute; rûpa-dhrik--by accepting visible forms; nâma--name; rûpa--form; kriyâ--pastimes; dhatte--accepts; sakarma--engaged in work; akarmakah--without being affected; parah--transcendence.

> > TRANSLATION

> > He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged.

> > ******

> > TEXT 37-40

> > prajâ-patîn manûn devân

> > rishîn pitri-ganân prithak

> > siddha-cârana-gandharvân

> > vidyâdhrâsura-guhyakân

> > kinnarâpsaraso nâgân

> > sarpân kimpurushân narân

> > mâtri rakshah-pis'âcâms' ca

> > preta-bhûta-vinâyakân

> > kûsmândonmâda-vetâlân

> > yâtudhânân grahân api

> > khagân mrigân pas'ûn vrikshân

> > girîn nripa sarîsripân

> > dvi-vidhâs' catur-vidhâ ye 'nye

> > jala-sthala-nabhaukasah

> > kus'alâkus'alâ mishrâh

> > karmanâm gatayas tv imâh

> > prajâ-patîn--Brahmâ and his sons like Daksha and others; manûn--the periodical heads like Vaivasvata Manu; devân--like Indra, Candra and Varuna; rishîn--like Bhrigu and Vasishthha; pitri-ganân--the inhabitants of the Pitâ planets; prithak--separately; siddha--the inhabitants of the Siddha planet; cârana--the inhabitants of the Cârana planet; gandharvân--the inhabitants of the Gandharva planets; vidyâdhra--the inhabitants of the Vidyâdhara planet; asura--the atheists; guhyakân--the inhabitants of the Yaksha planet; kinnara--the inhabitants of the Kinnara planet; apsarasah--the beautiful angels of the Apsarâ planet; nâgân--the serpentine inhabitants of Nâgaloka; sarpân--the inhabitants of Sarpaloka (snakes); kimpurushân--the monkey-shaped inhabitants of the Kimpurusha planet; narân--the inhabitants of earth; mâtri--the inhabitants of Mâtriloka; rakshah--the inhabitants of the demoniac planet; pis'âcân--the inhabitants of Pis'âcaloka; ca--also; preta--the inhabitants of Pretaloka; bhûta--the evil spirits; vinâyakân--the goblins; kûsmânda--will-o'-the-wisp; unmâda--lunatics; vetâlân--the jinn; yâtudhânân--a particular type of evil spirit; grahân--the good and evil stars; api--also; khagân--the birds; mrigân--the forest animals; pas'ûn--the household animals; vrikshân--the ghosts; girîn--the mountains; nripa--O King; sarîsripân--reptiles; dvi-vidhâh--the moving and the standing living entities; catuh-vidhâh--living entities born from embryos, eggs, perspiration and seeds; ye--others; anye--all; jala--water; sthala--land; nabha-okasah--birds; kus'ala--in happiness; akus'alâh--in distress; mis'râh--in mixed happiness and distress; karmanâm--according to one's own past deeds; gatayah--as result of; tu--but; imâh--all of them.

> > TRANSLATION

> > O King, know from me that all living entities are created by the Supreme Lord according to their past deeds. This includes Brahmâ and his sons like Daksha, the periodical heads like Vaivasvata Manu, the demigods like Indra, Candra and Varuna, the great sages like Bhrigu, Vyâsa and Vasishthha, the inhabitants of Pitriloka and Siddhaloka, the Câranas, Gandharvas, Vidyâdharas, Asuras, Yakshas, Kinnaras and angels, the serpentines, the monkey-shaped Kimpurusas, the human beings, the inhabitants of Mâtriloka, the demons, Pis'âcas, ghosts, spirits, lunatics and evil spirits, the good and evil stars, the goblins, the animals in the forest, the birds, the household animals, the reptiles, the mountains, the moving and standing living entities, the living entities born from embryos, from eggs, from perspiration and from seeds, and all others, whether they be in the water, land or sky, in happiness, in distress or in mixed happiness and distress. All of them, according to their past deeds, are created by the Supreme Lord.

> > ******

> > TEXT 41

> > sattvam rajas tama iti

> > tisrah sura-nri-nârakâh

> > tatrâpy ekaikas'o râjan

> > bhidyante gatayas tridhâ

> > yadaikaikataro 'nyâbhyâm

> > sva-bhâva upahanyate

> > sattvam--the mode of goodness; rajah--the mode of passion; tamah--the mode of darkness; iti--thus; tisrah--the three; sura--demigod; nri--human being; nârakâh--one who is suffering hellish conditions; tatra api--even there; ekaikas'ah--another; râjan--o King; bhidyante--divide into; gatayah--movements; tridhâ--three; yadâ--at that time; ekaikatarah--one in relation with another; anyâbhyâm--from the other; sva-bhâvah--habit; upahanyate--develops.

> > TRANSLATION

> > According to the different modes of material nature--the mode of goodness, the mode of passion and the mode of darkness--there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.

> > ******

> > TEXT 42

> > sa evedam jagad-dhâtâ

> > bhagavân dharma-rûpa-dhrik

> > pushnâti sthâpayan vis'vam

> > tiryan-nara-surâdibhih

> > sah--He; eva--certainly; idam--this; jagat-dhâtâ--the maintainer of the entire universe; bhagavân--the Personality of Godhead; dharma-rûpa-dhrik--assuming the form of religious principles; pushnâti--maintains; sthâpayan--after establishing; vis'vam--the universes; tiryak--living entities lower than the human beings; nara--the human beings; sura-âdibhih--by the demigodly incarnations.

> > TRANSLATION

> > He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, the nonhumans and the demigods.

> > ******

> > TEXT 43

> > tatah kâlâgni-rudrâtmâ

> > yat srishtham idam âtmanah

> > sanniyacchati tat kâle

> > ghanânîkam ivânilah

> > tatah--thereafter, at the end; kâla--destruction; agni--fire; rudra-âtmâ--in the form of Rûdra; yat--whatever; srishtham--created; idam--all these; âtmanah--of His own; sam--completely; niyacchati--annihilates; tat kâle--at the end of the millennium; ghana-anîkam--bunches of clouds; iva--like that of; anilah--air.

> > TRANSLATION

> > Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds.

> > ******

> > TEXT 44

> > ittham-bhâvena kathito

> > bhagavân bhagavattamah

> > nettham-bhâvena hi param

> > drashthum arhanti sûrayah

> > ittham--in these features; bhâvena--the matter of creation and destruction; kathitah--described; bhagavân--the Personality of Godhead; bhagavat-tamah--by the great transcendentalists; na--not; ittham--in this; bhâvena--features; hi--only; param--most glorious; drashthum--to see; arhanti--deserve; sûrayah--great devotees.

> > TRANSLATION

> > The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.

> > ******

> > TEXT 45

> > nâsya karmani janmâdau

> > parasyânuvidhîyate

> > kartritva-pratishedhârtham

> > mâyayâropitam hi tat

> > na--never; asya--of the creation; karmani--in the matter of; janma-âdau--creation and destruction; parasya--of the Supreme; anuvidhîyate--it is so described; kartritva--engineering; pratishedha-artham--counteract; mâyayâ--by the external energy; âropitam--is manifested; hi--for; tat--the creator.

> > TRANSLATION

> > There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.

> > ******

> > TEXT 46

> > ayam tu brahmanah kalpah

> > savikalpa udâhritah

> > vidhih sâdhârano yatra

> > sargâh prâkrita-vaikritâh

> > ayam--this process of creation and annihilation; tu--but; brahmanah--of Brahmâ; kalpah--his one day; sa-vikalpah--along with the duration of the universes; udâhritah--exemplified; vidhih--regulative principles; sâdhâranah--in summary; yatra--wherein; sargâh--creation; prâkrita--in the matter of material nature; vaikritâh--disbursement.

> > TRANSLATION

> > This process of creation and annihilation described in summary herein is the regulative principle during the duration of Brahmâ's one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed.

> > ******

> > TEXT 47

> > parimânam ca kâlasya

> > kalpa-lakshana-vigraham

> > yathâ purastâd vyâkhyâsye

> > pâdmam kalpam atho s'rinu

> > parimânam--measurement; ca--also; kâlasya--of time; kalpa--a day of Brahmâ; lakshana--symptoms; vigraham--form; yathâ--as much as; purastât--hereafter; vyâkhyâsye--shall be explained; pâdmam--by the name Pâdma; kalpam--the duration of a day; atho--thus; s'rinu--just hear.

> > TRANSLATION

> > O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pâdma-kalpa.

> > ******

> > TEXT 48

> > s'aunaka uvâca

> > yad âha no bhavân sûta

> > kshattâ bhâgavatottamah

> > cacâra tîrthâni bhuvas

> > tyaktvâ bandhûn sudustyajân

> > s'aunakah uvâca--S'rî S'aunaka Muni said; yat--as; âha--you said; nah--unto us; bhavân--your good self; sûta--O Sûta; kshattâ--Vidura; bhâgavata-uttamah--one of the topmost devotees of the Lord; cacâra--practiced; tîrthâni--places of pilgrimage; bhuvah--on the earth; tyaktvâ--leaving aside; bandhûn--all relatives; su-dustyajân--very difficult to give up.

> > TRANSLATION

> > S'aunaka Rishi after hearing all about the creation, inquired from Sûta Gosvâmî about Vidura, for Sûta Gosvâmî had previously informed him how Vidura left home, leaving aside all his relatives, who were very difficult to leave.

> > ******

> > TEXT 49-50

> > kshattuh kaus'âraves tasya

> > samvâdo 'dhyâtma-sams'ritah

> > yad vâ sa bhagavâms tasmai

> > prishthas tattvam uvâca ha

> > brûhi nas tad idam saumya

> > vidurasya viceshthitam

> > bandhu-tyâga-nimittam ca

> > yathaivâgatavân punah

> > kshattuh--of Vidura; kaus'âraveh--as that of Maitreya; tasya--their; samvâdah--news; adhyâtma--in the matter of transcendental knowledge; sams'ritah--full of; yat--which; vâ--anything else; sah--he; bhagavân--His Grace; tasmai--unto him; prishthah--inquired;tattvam--the truth; uvâca--answered; ha--in the past; brûhi--please tell; nah--unto us; tat--those matters; idam--here; saumya--O gentle one; vidurasya--of Vidura; viceshthitam--activities; bandhu-tyâga--renouncing the friends; nimittam--the cause of; ca--also; yathâ--as; eva--also; âgatavân--came back; punah--again (at home).

> > TRANSLATION

> > S'aunaka Rishi said: Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know the reason for Vidura's giving up the connection of his family members, and why he again came home. Please also let us know the activities of Vidura while he was in the places of pilgrimage.

> > ******

> > TEXT 51

> > sûta uvâca

> > râjn'â parîkshitâ prishtho

> > yad avocan mahâ-munih

> > tad vo 'bhidhâsye s'rinuta

> > râjn'ah pras'nânusâratah

> > sûtah uvâca--S'rî Sûta Gosvâmî replied; râjn'â--by the King; parîkshitâ--by Parîkshit; prishthah--as asked; yat--what; avocat--spoke; mahâ-munih--the great sage; tat--that very thing; vah--unto you; abhidhâsye--I shall explain; s'rinuta--please hear; râjn'ah--by the King; pras'na--question; anusâratah--in accordance with.

> > TRANSLATION

> > S'rî Sûta Gosvâmî explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parîkshit's inquiries. Please hear them attentively.

> > Back to the running text