> > S'rîmad Bhâgavatam - Canto 12
> > 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 12: "The Age of Deterioration"

> > *****

> > Chapter Four: The Four Categories of Universal Annihilation

> > TEXT 1

> > s'rî-s'uka uvâca

> > kâlas te paramânv-âdir

> > dvi-parârdhâvadhir nripa

> > kathito yuga-mânam ca

> > s'rinu kalpa-layâv api

> > s'rî-s'ukah uvâca-S'rî S'ukadeva Gosvâmî said; kâlah-time; te-to you; parama-anu-(the smallest fraction of time measured in terms of) the indivisible atom; âdih-beginning with; dvi-para-ardha-the two halves of Brahmâ's total life span; avadhih-culminating in; nripa-O King Parîkshit; kathitah-has been described; yuga-mânam-the duration of the millennia; ca-and; s'rinu-now hear; kalpa-Brahmâ's day; layau-annihilation; api-also.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: My dear King, I have already described to you the measurements of time, beginning from the smallest fraction measured by the movement of a single atom up to the total life span of Lord Brahmâ. I have also discussed the measurement of the different millennia of universal history. Now hear about the time of Brahmâ's day and the process of annihilation.

> > *****

> > TEXT 2

> > catur-yuga-sahasram tu

> > brahmano dinam ucyate

> > sa kalpo yatra manavas'

> > caturdas'a vis'âm-pate

> > catuh-yuga-four ages; sahasram-one thousand; tu-indeed; brahmanah-of Lord Brahmâ; dinam-the day; ucyate-is said; sah-that; kalpah-a kalpa; yatra-in which; manavah-original progenitors of mankind; caturdas'a-fourteen; vis'âm-pate-O King.

> > TRANSLATION

> > One thousand cycles of four ages constitute a single day of Brahmâ, known as a kalpa. In that period, O King, fourteen Manus come and go.

> > *****

> > TEXT 3

> > tad-ante pralayas tâvân

> > brâhmî râtrir udâhritâ

> > trayo lokâ ime tatra

> > kalpante pralayâya hi

> > tat-ante-after those (thousand cycles of ages); pralayah-the annihilation; tâvân-of the same duration; brâhmî-of Brahmâ; râtrih-the nighttime; udâhritâ-is described; trayah-the three; lokâh-worlds; ime-these; tatra-at that time; kalpante-are prone; pralayâya-to annihilation; hi-indeed.

> > TRANSLATION

> > After one day of Brahmâ, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction.

> > *****

> > TEXT 4

> > esha naimittikah proktah

> > pralayo yatra vis'va-srik

> > s'ete 'nantâsano vis'vam

> > âtmasât-kritya câtma-bhûh

> > eshah-this; naimittikah-occasional; proktah-is said; pralayah-annihilation; yatra-in which; vis'va-srik-the creator of the universe, the Supreme Lord, Nârâyana; s'ete-lies down; ananta-âsanah-upon the snake-bed of Ananta S'esha; vis'vam-the universe; âtma-sât-kritya-absorbing within Himself; ca-also; âtma-bhûh-Lord Brahmâ.

> > TRANSLATION

> > This is called the naimittika, or occasional, annihilation, during which the original creator, Lord Nârâyana, lies down upon the bed of Ananta S'esha and absorbs the entire universe within Himself while Lord Brahmâ sleeps.

> > *****

> > TEXT 5

> > dvi-parârdhe tv atikrânte

> > brahmanah parameshthhinah

> > tadâ prakritayah sapta

> > kalpante pralayâya vai

> > dvi-parârdhe-two parârdhas; tu-and; atikrânte-when they have become completed; brahmanah-of Lord Brahmâ; parame-sthinah-the most highly situated living entity; tadâ-then; prakritayah-the elements of nature; sapta-seven; kalpante-are subject; pralayâya-to destruction; vai-indeed.

> > TRANSLATION

> > When the two halves of the lifetime of Lord Brahmâ, the most elevated created being, are complete, the seven basic elements of creation are annihilated.

> > *****

> > TEXT 6

> > esha prâkritiko râjan

> > pralayo yatra lîyate

> > anda-koshas tu sanghâto

> > vighâtha upasâdite

> > eshah-this; prâkritikah-of the elements of material nature; râjan-O King Parîkshit; pralayah-the annihilation; yatra-in which; lîyate-is dissolved; anda-koshah-the egg of the universe; tu-and; sanghâthah-the amalgamation; vighâte-the cause of its disruption; upasâdite-being encountered.

> > TRANSLATION

> > O King, upon the annihilation of the material elements, the universal egg, comprising the elemental amalgamation of creation, is confronted with destruction.

> > *****

> > TEXT 7

> > parjanyah s'ata-varshâni

> > bhûmau râjan na varshati

> > tadâ niranne hy anyonyam

> > bhakshyamânâh kshudhârditâh

> > kshayam yâsyanti s'anakaih

> > kâlenopadrutâh prajâh

> > parjanyah-the clouds; s'ata-varshâni-for one hundred years; bhûmau-upon the earth; râjan-my dear King; na varshati-will not give rain; tadâ-then; niranne-with the coming of famine; hi-indeed; anyonyam-one another; bhakshyamânâh-eating; kshudhâ-by hunger; arditâh-distressed; kshayam-to destruction; yâsyanti-they go; s'anakaih-gradually; kâlena-by the force of time; upadrutâh-confounded; prajâh-the people.

> > TRANSLATION

> > As annihilation approaches, O King, there will be no rain upon the earth for one hundred years. Drought will lead to famine, and the starving populace will literally consume one another. The inhabitants of the earth, bewildered by the force of time, will gradually be destroyed.

> > *****

> > TEXT 8

> > sâmudram daihikam bhaumam

> > rasam sâmvartako ravih

> > ras'mibhih pibate ghoraih

> > sarvam naiva vimun'cati

> > sâmudram-of the ocean; daihikam-of living bodies; bhaumam-of the earth; rasam-the juice; sâmvartakah-annihilating; ravih-the sun; ras'mibhih-with its rays; pibate-drinks up; ghoraih-which are terrible; sarvam-all; na-nothing; eva-even; vimun'cati-gives.

> > TRANSLATION

> > The sun in its annihilating form will drink up with its terrible rays all the water of the ocean, of living bodies and of the earth itself. But the devastating sun will not give any rain in return.

> > *****

> > TEXT 9

> > tatah samvartako vahnih

> > sankarshana-mukhotthitah

> > dahaty anila-vegotthah

> > s'ûnyân bhû-vivarân atha

> > tatah-then; samvartakah-of destruction; vahnih-the fire; sankarshana-of the Supreme Lord, Sankarshana; mukha-from the mouth; utthitah-arisen; dahati-burns; anila-vega-by the force of the wind; utthah-raised; s'ûnyân-empty; bhû-of the planets; vivarân-the crevices; atha-after that.

> > TRANSLATION

> > Next the great fire of annihilation will flare up from the mouth of Lord Sankarshana. Carried by the mighty force of the wind, this fire will burn throughout the universe, scorching the lifeless cosmic shell.

> > *****

> > TEXT 10

> > upary adhah samantâc ca

> > s'ikhâbhir vahni-sûryayoh

> > dahyamânam vibhâty andam

> > dagdha-gomaya-pinda-vat

> > upari-above; adhah-and below; samantât-in all directions; ca-and; s'ikhâbhih-with the flames; vahni-of the fire; sûryayoh-and of the sun; dahyamânam-being burned; vibhâti-glows; andam-the egg of the universe; dagdha-burned; go-maya-of cow dung; pinda-vat-like a ball.

> > TRANSLATION

> > Burned from all sides-from above by the blazing sun and from below by the fire of Lord Sankarshana-the universal sphere will glow like a burning ball of cow dung.

> > *****

> > TEXT 11

> > tatah pracanda-pavano

> > varshânâm adhikam s'atam

> > parah sâmvartako vâti

> > dhûmram kham rajasâvritam

> > tatah-then; pracanda-terrible; pavanah-a wind; varshânâm-of years; adhikam-more than; s'atam-one hundred; parah-great; sâmvartakah-causing annihilation; vâti-blows; dhûmram-gray; kham-the sky; rajasâ-with dust; âvritam-covered.

> > TRANSLATION

> > A great and terrible wind of destruction will begin to blow for more than one hundred years, and the sky, covered with dust, will turn gray.

> > *****

> > TEXT 12

> > tato megha-kulâny anga

> > citra varnâny anekas'ah

> > s'atam varshâni varshanti

> > nadanti rabhasa-svanaih

> > tatah-then; megha-kulâni-the clouds; anga-my dear King; citra-varnâni-of various colors; anekas'ah-numerous; s'atam-one hundred; varshâni-years; varshanti-they pour down rain; nadanti-they thunder; rabhasa-svanaih-with tremendous sounds.

> > TRANSLATION

> > After that, O King, groups of multicolored clouds will gather, roaring terribly with thunder, and will pour down floods of rain for one hundred years.

> > *****

> > TEXT 13

> > tata ekodakam vis'vam

> > brahmânda-vivarântaram

> > tatah-then; eka-udakam-a single body of water; vis'vam-the universe; brahma-anda-of the egg of creation; vivara-antaram-within.

> > TRANSLATION

> > At that time, the shell of the universe will fill up with water, forming a single cosmic ocean.

> > *****

> > TEXT 14

> > tadâ bhûmer gandha-gunam

> > grasanty âpa uda-plave

> > grasta-gandhâ tu prithivî

> > pralayatvâya kalpate

> > tadâ-then; bhûmeh-of the earth; gandha-gunam-the perceptible quality of fragrance; grasanti-takes away; âpah-the water; uda-plave-during the flooding; grasta-gandhâ-deprived of its fragrance; tu-and; prithivî-the element earth; pralayatvâya kalpate-becomes unmanifest.

> > TRANSLATION

> > As the entire universe is flooded, the water will rob the earth of its unique quality of fragrance, and the element earth, deprived of its distinguishing quality, will be dissolved.

> > *****

> > 15-19

> > apâm rasam atho tejas

> > tâ lîyante 'tha nîrasâh

> > grasate tejaso rûpam

> > vâyus tad-rahitam tadâ

> > lîyate cânile tejo

> > vâyoh kham grasate gunam

> > sa vai vis'ati kham râjams

> > tatas' ca nabhaso gunam

> > s'abdam grasati bhûtâdir

> > nabhas tam anu lîyate

> > taijasas' cendriyâny anga

> > devân vaikâriko gunaih

> > mahân grasaty ahankâram

> > gunâh sattvâdayas' ca tam

> > grasate 'vyâkritam râjan

> > gunân kâlena coditam

> > na tasya kâlâvayavaih

> > parinâmâdayo gunâh

> > anâdy anantam avyaktam

> > nityam kâranam avyayam

> > apâm-of water; rasam-the taste; atha-then; tejah-fire; tâh-that water; lîyante-dissolves; atha-after this; nîrasâh-deprived of its quality of taste; grasate-takes away; tejasah-of fire; rûpam-the form; vâyuh-the air; tat-rahitam-deprived of that form; tadâ-then;

> > lîyate-merges; ca-and; anile-in wind; tejah-fire; vâyoh-of the air; kham-the ether; grasati-takes away; gunam-the perceptible quality (touch); sah-that air; vai-indeed; vis'ati-enters; kham-the ether; râjan-O King Parîkshit; tatah-thereupon; ca-and; nabhasah-of the ether; gunam-the quality;

> > s'abdam-sound; grasate-takes away; bhûta-âdih-the element of false ego in the mode of ignorance; nabhah-the ether; tam-into that false ego; anu-subsequently; lîyate-merges; taijasah-false ego in the mode of passion; ca-and; indriyâni-the senses; anga-my dear King; devân-the demigods; vaikârikah-false ego in the mode of goodness; gunaih-along with the manifest functions (of false ego);

> > mahân-the mahat-tattva; grasati-seizes; ahankâram-false ego; gunâh-the basic modes of nature; sattva-âdayah-goodness, passion and ignorance; ca-and; tam-that mahat; grasate-seizes; avyâkritam-the unmanifest original form of nature; râjan-O King; gunân-the three modes; kâlena-by time; coditam-impelled;

> > na-there are not; tasya-of that unmanifest nature; kâla-of time; avayavaih-by the segments; parinâma-âdayah-transformation and the other changes of visible matter (creation, growth and so on); gunâh-such qualities; anâdi-without beginning; anantam-without end; avyaktam-unmanifest; nityam-eternal; kâranam-the cause; avyayam-infallible.

> > TRANSLATION

> > The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature-goodness, passion and ignorance. My dear King Parîkshit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation.

> > *****

> > 20-21

> > na yatra vâco na mano na sattvam

> > tamo rajo vâ mahad-âdayo 'mî

> > na prâna-buddhîndriya-devatâ vâ

> > na sannives'ah khalu loka-kalpah

> > na svapna-jâgran na ca tat sushuptam

> > na kham jalam bhûr anilo 'gnir arkah

> > samsupta-vac chûnya-vad apratarkyam

> > tan mûla-bhûtam padam âmananti

> > na-not; yatra-wherein; vâcah-speech; na-not; manah-the mind; na-not; sattvam-the mode of goodness; tamah-the mode of ignorance; rajah-the mode of passion; vâ-or; mahat-the mahat-tattva; âdayah-and so on; amî-these elements; na-not; prâna-the vital air; buddhi-intelligence; indriya-the senses; devatâh-and the controlling demigods; vâ-or; na-not; sannives'ah-the particular construction; khalu-indeed; loka-kalpah-of the arrangement of the planetary systems;

> > na-not; svapna-sleep; jâgrat-waking condition; na-not; ca-and; tat-that; sushuptam-deep sleep; na-not; kham-ether; jalam-water; bhûh-earth; anilah-air; agnih-fire; arkah-the sun; samsupta-vat-like one who is fast asleep; s'ûnya-vat-like a void; apratarkyam-inaccessible to logic; tat-that pradhâna; mûla-bhûtam-serving as the basis; padam-the substance; âmananti-great authorities say.

> > TRANSLATION

> > In the unmanifest stage of material nature, called pradhâna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness-sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhâna is the original substance, it is the actual basis of material creation.

> > *****

> > TEXT 22

> > layah prâkritiko hy esha

> > purushâvyaktayor yadâ

> > s'aktayah sampralîyante

> > vivas'âh kâla-vidrutâh

> > layah-the annihilation; prâkritikah-of the material elements; hi-indeed; eshah-this; purusha-of the Supreme Lord; avyaktayoh-and of His material nature in its unmanifest form; yadâ-when; s'aktayah-the energies; sampralîyante-merge totally; vivas'âh-helpless; kâla-by time; vidrutâh-disarrayed.

> > TRANSLATION

> > This is the annihilation called prâkritika, during which the energies belonging to the Supreme Person and His unmanifest material nature, disassembled by the force of time, are deprived of their potencies and merge together totally.

> > *****

> > TEXT 23

> > buddhîndriyârtha-rûpena

> > jn'ânam bhâti tad-âs'rayam

> > dris'yatvâvyatirekâbhyâm

> > âdy-antavad avastu yat

> > buddhi-of intelligence; indriya-the senses; artha-and the objects of perception; rûpena-in the form; jn'ânam-the Absolute Truth; bhâti-manifests; tat-of these elements; âs'rayam-the basis; dris'yatva-because of being perceived; avyatirekâbhyâm-and because of being nondifferent from its own cause; âdi-anta-vat-which has a beginning and an end; avastu-is insubstantial; yat-whatever.

> > TRANSLATION

> > It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause.

> > *****

> > TEXT 24

> > dîpas' cakshus' ca rûpam ca

> > jyotisho na prithag bhavet

> > evam dhîh khâni mâtrâs' ca

> > na syur anyatamâd ritât

> > dîpah-a lamp; cakshuh-a perceiving eye; ca-and; rûpam-a perceived form; ca-and; jyotishah-from the original element fire; na-not; prithak-distinct; bhavet-are; evam-in the same way; dhîh-intelligence; khâni-the senses; mâtrâh-the perceptions; ca-and; na syuh-they are not; anyatamât-which is itself completely distinct; ritât-from the reality.

> > TRANSLATION

> > A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically nondifferent from the element fire. In the same way, intelligence, the senses and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them.

> > *****

> > TEXT 25

> > buddher jâgaranam svapnah

> > sushuptir iti cocyate

> > mâyâ-mâtram idam râjan

> > nânâtvam pratyag-âtmani

> > buddheh-of intelligence; jâgaranam-waking consciousness; svapnah-sleep; sushuptih-deep sleep; iti-thus; ca-and; ucyate-are called; mâyâ-mâtram-merely illusion; idam-this; râjan-O King; nânâtvam-the duality; pratyak-âtmani-experienced by the pure soul.

> > TRANSLATION

> > The three states of intelligence are called waking consciousness, sleep and deep sleep. But, my dear King, the variegated experiences created for the pure living entity by these different states are nothing more than illusion.

> > *****

> > TEXT 26

> > yathâ jala-dharâ vyomni

> > bhavanti na bhavanti ca

> > brahmanîdam tathâ vis'vam

> > avayavy udayâpyayât

> > yathâ-just as; jala-dharâh-the clouds; vyomni-in the sky; bhavanti-are; na bhavanti-are not; ca-and; brahmani-within the Absolute Truth; idam-this; tathâ-similarly; vis'vam-universe; avayavi-having parts; udaya-because of generation; apyayât-and dissolution.

> > TRANSLATION

> > Just as clouds in the sky come into being and are then dispersed by the amalgamation and dissolution of their constituent elements, this material universe is created and destroyed within the Absolute Truth by the amalgamation and dissolution of its elemental, constituent parts.

> > *****

> > TEXT 27

> > satyam hy avayavah proktah

> > sarvâvayavinâm iha

> > vinârthena pratîyeran

> > pathasyevânga tantavah

> > satyam-real; hi-because; avayavah-the ingredient cause; proktah-is said to be; sarva-avayavinâm-of all constituted entities; iha-in this created world; vinâ-apart from; arthena-their manifest product; pratîyeran-they can be perceived; pathasya-of a cloth; iva-as; anga-my dear King; tantavah-the threads.

> > TRANSLATION

> > My dear King, it is stated [in the Vedânta-sûtra] that the ingredient cause that constitutes any manifested product in this universe can be perceived as a separate reality, just as the threads that make up a cloth can be perceived separately from their product.

> > *****

> > TEXT 28

> > yat sâmânya-vis'eshâbhyâm

> > upalabhyeta sa bhramah

> > anyonyâpâs'rayât sarvam

> > âdy-antavad avastu yat

> > yat-whatever; sâmânya-in terms of general cause; vis'eshâbhyâm-and specific product; upalabhyeta-is experienced; sah-that; bhramah-is illusion; anyonya-mutual; apâs'rayât-because of dependence; sarvam-everything; âdi-anta-vat-subject to beginning and end; avastu-unreal; yat-which.

> > TRANSLATION

> > Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal.

> > *****

> > TEXT 29

> > vikârah khyâyamâno 'pi

> > pratyag-âtmânam antarâ

> > na nirûpyo 'sty anur api

> > syâc cec cit-sama âtma-vat

> > vikârah-the transformation of created existence; khyâyamânah-appearing; api-although; pratyak-âtmânam-the Supreme Soul; antarâ-without; na-not; nirûpyah-conceivable; asti-is; anuh-a single atom; api-even; syât-it is so; cet-if; cit-samah-equally spirit; âtma-vat-remaining as it is, without change.

> > TRANSLATION

> > Although perceived, the transformation of even a single atom of material nature has no ultimate definition without reference to the Supreme Soul. To be accepted as factually existing, something must possess the same quality as pure spirit-eternal, unchanging existence.

> > *****

> > TEXT 30

> > na hi satyasya nânâtvam

> > avidvân yadi manyate

> > nânâtvam chidrayor yadvaj

> > jyotishor vâtayor iva

> > na-there is no; hi-indeed; satyasya-of the Absolute Truth; nânâtvam-duality; avidvân-a person not in true knowledge; yadi-if; manyate-he thinks; nânâtvam-the duality; chidrayoh-of the two skies; yadvat-just as; jyotishoh-of the two celestial lights; vâtayoh-of the two winds; iva-as.

> > TRANSLATION

> > There is no material duality in the Absolute Truth. The duality perceived by an ignorant person is like the difference between the sky contained in an empty pot and the sky outside the pot, or the difference between the reflection of the sun in water and the sun itself in the sky, or the difference between the vital air within one living body and that within another body.

> > *****

> > TEXT 31

> > yathâ hiranyam bahudhâ samîyate

> > nribhih kriyâbhir vyavahâra-vartmasu

> > evam vacobhir bhagavân adhokshajo

> > vyâkhyâyate laukika-vaidikair janaih

> > yathâ-just as; hiranyam-gold; bahudhâ-in many forms; samîyate-appears; nribhih-to men; kriyâbhih-in terms of different functions; vyavahâra-vartmasu-in ordinary usage; evam-similarly; vacobhih-in varying terms; bhagavân-the Personality of Godhead; adhokshajah-the transcendental Lord, who is inconceivable to material senses; vyâkhyâyate-is described; laukika-mundane; vaidikaih-and Vedic; janaih-by men.

> > TRANSLATION

> > According to their different purposes, men utilize gold in various ways, and gold is therefore perceived in various forms. In the same way, the Supreme Personality of Godhead, who is inaccessible to material senses, is described in various terms, both ordinary and Vedic, by different types of men.

> > *****

> > TEXT 32

> > yathâ ghano 'rka-prabhavo 'rka-dars'ito

> > hy arkâms'a-bhûtasya ca cakshushas tamah

> > evam tv aham brahma-gunas tad-îkshito

> > brahmâms'akasyâtmana âtma-bandhanah

> > yathâ-as; ghanah-a cloud; arka-of the sun; prabhavah-the product; arka-by the sun; dars'itah-made visible; hi-indeed; arka-of the sun; ams'a-bhûtasya-which is the partial expansion; ca-and; cakshushah-of the eye; tamah-darkness; evam-in the same way; tu-indeed; aham-false ego; brahma-gunah-a quality of the Absolute Truth; tat-îkshitah-visible through the agency of that Absolute Truth; brahma-ams'akasya-of the partial expansion of the Absolute Truth; âtmanah-of the jîva soul; âtma-bandhanah-serving to obstruct perception of the Supreme Soul.

> > TRANSLATION

> > Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth.

> > *****

> > TEXT 33

> > ghano yadârka-prabhavo vidîryate

> > cakshuh svarûpam ravim îkshate tadâ

> > yadâ hy ahankâra upâdhir âtmano

> > jijn'âsayâ nas'yati tarhy anusmaret

> > ghanah-the cloud; yadâ-when; arka-prabhavah-the product of the sun; vidîryate-is torn apart; cakshuh-the eye; svarûpam-in its real form; ravim-the sun; îkshate-sees; tadâ-then; yadâ-when; hi-indeed also; ahankârah-false ego; upâdhih-the superficial covering; âtmanah-of the spirit soul; jijn'âsayâ-by spiritual inquiry; nas'yati-is destroyed; tarhi-at that time; anusmaret-one gains his proper remembrance.

> > TRANSLATION

> > When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his original spiritual awareness.

> > *****

> > TEXT 34

> > yadaivam etena viveka-hetinâ

> > mâyâ-mayâhankaranâtma-bandhanam

> > chittvâcyutâtmânubhavo 'vatishthhate

> > tam âhur âtyantikam anga samplavam

> > yadâ-when; evam-in this way; etena-by this; viveka-of discrimination; hetinâ-sword; mâyâ-maya-illusory; ahankarana-false ego; âtma-of the soul; bandhanam-the cause of bondage; chittvâ-cutting off; acyuta-of the infallible; âtma-Supreme Soul; anubhavah-realization; avatishthhate-develops firmly; tam-that; âhuh-they call; âtyantikam-ultimate; anga-my dear King; samplavam-annihilation.

> > TRANSLATION

> > My dear Parîkshit, when the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one has developed realization of Lord Acyuta, the Supreme Soul, this is called the âtyantika, or ultimate, annihilation of material existence.

> > *****

> > TEXT 35

> > nityadâ sarva-bhûtânâm

> > brahmâdînâm parantapa

> > utpatti-pralayâv eke

> > sûkshma-jn'âh sampracakshate

> > nityadâ-constantly; sarva-bhûtânâm-of all created beings; brahma-âdînâm-beginning with Lord Brahmâ; param-tapa-O subduer of the enemies; utpatti-creation; pralayau-and annihilation; eke-some; sûkshma-jn'âh-expert knowers of subtle things; sampracakshate-declare.

> > TRANSLATION

> > Experts in the subtle workings of nature, O subduer of the enemy, have declared that there are continuous processes of creation and annihilation that all created beings, beginning with Brahmâ, constantly undergo.

> > *****

> > TEXT 36

> > kâla-sroto-javenâs'u

> > hriyamânasya nityadâ

> > parinâminâm avasthâs tâ

> > janma-pralaya-hetavah

> > kâla-of time; srotah-of the mighty current; javena-by the force; âs'u-rapidly; hriyamânasya-of that which is being taken away; nityadâ-constantly; parinâminâm-of things subject to transformation; avasthâh-the various conditions; tâh-they; janma-of birth; pralaya-and annihilation; hetavah-the causes.

> > TRANSLATION

> > All material entities undergo transformation and are constantly and swiftly eroded by the mighty currents of time. The various stages of existence that material things exhibit are the perpetual causes of their generation and annihilation.

> > *****

> > TEXT 37

> > anâdy-antavatânena

> > kâlenes'vara-mûrtinâ

> > avasthâ naiva dris'yante

> > viyati jyotishâm iva

> > anâdi-anta-vatâ-without beginning or end; anena-by this; kâlena-time; îs'vara-of the Supreme Personality of Godhead; mûrtinâ-the representation; avasthâh-the different stages; na-not; eva-indeed; dris'yante-are seen; viyati-in outer space; jyotishâm-of the moving planets; iva-just as.

> > TRANSLATION

> > These stages of existence created by beginningless and endless time, the impersonal representative of the Supreme Lord, are not visible, just as the infinitesimal momentary changes of position of the planets in the sky cannot be directly seen.

> > *****

> > TEXT 38

> > nityo naimittikas' caiva

> > tathâ prâkritiko layah

> > âtyantikas' ca kathitah

> > kâlasya gatir îdris'î

> > nityah-continuous; naimittikah-occasional; ca-and; eva-indeed; tathâ-also; prâkritikah-natural; layah-annihilation; âtyantikah-final; ca-and; kathitah-are described; kâlasya-of time; gatih-the progress; îdris'î-like this.

> > TRANSLATION

> > In this way the progress of time is described in terms of the four kinds of annihilation-continuous, occasional, elemental and final.

> > *****

> > TEXT 39

> > etâh kuru-s'reshthha jagad-vidhâtur

> > nârâyanasyâkhila-sattva-dhâmnah

> > lîlâ-kathâs te kathitâh samâsatah

> > kârtsnyena nâjo 'py abhidhâtum îs'ah

> > etâh-these; kuru-s'reshthha-O best of the Kurus; jagat-vidhâtuh-of the creator of the universe; nârâyanasya-of Lord Nârâyana; akhila-sattva-dhâmnah-the reservoir of all existences; lîlâ-kathâh-the pastime narrations; te-to you; kathitâh-have been related; samâsatah-in summary; kârtsnyena-entirely; na-not; ajah-unborn Brahmâ; api-even; abhidhâtum-to enumerate; îs'ah-is capable.

> > TRANSLATION

> > O best of the Kurus, I have related to you these narrations of the pastimes of Lord Nârâyana, the creator of this world and the ultimate reservoir of all existence, presenting them to you only in brief summary. Even Lord Brahmâ himself would be incapable of describing them entirely.

> > *****

> > TEXT 40

> > samsâra-sindhum ati-dustaram uttitîrshor

> > nânyah plavo bhagavatah purushottamasya

> > lîlâ-kathâ-rasa-nishevanam antarena

> > pumso bhaved vividha-duhkha-davârditasya

> > samsâra-of material existence; sindhum-the ocean; ati-dustaram-impossible to cross; uttitîrshoh-for one who desires to cross; na-there is not; anyah-any other; plavah-boat; bhagavatah-of the Personality of Godhead; purusha-uttamasya-the Supreme Lord; lîlâ-kathâ-of the narrations of the pastimes; rasa-to the transcendental taste; nishevanam-the rendering of service; antarena-apart from; pumsah-for a person; bhavet-there can be; vividha-various; duhkha-of material miseries; dava-by the fire; arditasya-who is distressed.

> > TRANSLATION

> > For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead's pastimes.

> > *****

> > TEXT 41

> > purâna-samhitâm etâm

> > rishir nârâyano 'vyayah

> > nâradâya purâ prâha

> > krishna-dvaipâyanâya sah

> > purâna-of all the Purânas; samhitâm-the essential compendium; etâm-this; rishih-the great sage; nârâyanah-Lord Nara-Nârâyana; avyayah-the infallible; nâradâya-to Nârada Muni; purâ-previously; prâha-spoke; krishna-dvaipâyanâya-to Krishna Dvaipâyana Vedavyâsa; sah-he, Nârada.

> > TRANSLATION

> > Long ago this essential anthology of all the Purânas was spoken by the infallible Lord Nara-Nârâyana Rishi to Nârada, who then repeated it to Krishna Dvaipâyana Vedavyâsa.

> > *****

> > TEXT 42

> > sa vai mahyam mahâ-râja

> > bhagavân bâdarâyanah

> > imâm bhâgavatîm prîtah

> > samhitâm veda-sammitâm

> > sah-he; vai-indeed; mahyam-to me, S'ukadeva Gosvâmî; mahârâja-O King Parîkshit; bhagavân-the powerful incarnation of the Supreme Lord; bâdarâyanah-S'rîla Vyâsadeva; imâm-this; bhâgavatîm-Bhâgavata scripture; prîtah-being satisfied; samhitâm-the anthology; veda-sammitâm-equal in status to the four Vedas.

> > TRANSLATION

> > My dear Mahârâja Parîkshit, that great personality S'rîla Vyâsadeva taught me this same scripture, S'rîmad-Bhâgavatam, which is equal in stature to the four Vedas.

> > *****

> > TEXT 43

> > imâm vakshyaty asau sûta

> > rishibhyo naimishâlaye

> > dîrgha-satre kuru-s'reshthha

> > samprishthah s'aunakâdibhih

> > imam-this; vakshyati-will speak; asau-present before us; sûtah-Sûta Gosvâmî; rishibhyah-to the sages; naimisha-âlaye-in the forest of Naimisha; dîrgha-satre-at the lengthy sacrificial performance; kuru-s'reshthha-O best of the Kurus; samprishthah-questioned; s'aunaka-âdibhih-by the assembly led by S'aunaka.

> > TRANSLATION

> > O best of the Kurus, the same Sûta Gosvâmî who is sitting before us will speak this Bhâgavatam to the sages assembled in the great sacrifice at Naimishâranya. This he will do when questioned by the members of the assembly, headed by S'aunaka.

> > Back to the running text