> > S'rîmad Bhâgavatam - Canto 1
> > 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 1: 'Creation'

> > ********

> > Chapter Two: Divinity and Divine Service

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

> > TEXT 1

> > vyâsa uvâca

> > iti sampras'na-samhrishtho

> > viprânâm raumaharshanih

> > pratipûjya vacas teshâm

> > pravaktum upacakrame

> > vyâsah uvâca--Vyâsa said; iti--thus; sampras'na--perfect inquiries; samhrishthah--perfectly satisfied; viprânâm--of the sages there; raumaharshanih--the son of Romaharshana, namely Ugras'ravâ; pratipûjya--after thanking them; vacah--words; teshâm--their; pravaktum--to reply to them; upacakrame--attempted.

> > TRANSLATION

> > Ugras'ravâ [Sûta Gosvâmî], the son of Romaharshana, being fully satisfied by the perfect questions of the brâhmanas, thanked them and thus attempted to reply.

> > *******

> > TEXT 2

> > sûta uvâca

> > yam pravrajantam anupetam apeta-krityam

> > dvaipâyano viraha-kâtara âjuhâva

> > putreti tan-mayatayâ taravo 'bhinedus

> > tam sarva-bhûta-hridayam munim ânato 'smi

> > sûtah--Sûta Gosvâmî; uvâca--said; yam--whom; pravrajantam--while going away for the renounced order of life; anupetam--without being reformed by the sacred thread; apeta--not undergoing ceremonies; krityam--prescribed duties; dvaipâyanah--Vyâsadeva; viraha--separation; kâtarah--being afraid of; âjuhâva--exclaimed; putra iti--O my son; tat-mayatayâ--being absorbed in that way; taravah--all the trees; abhineduh--responded; tam--unto him; sarva--all; bhûta--living entities; hridayam--heart; munim--sage; ânatah asmi--offer obeisances.

> > TRANSLATION

> > S'rîla Sûta Gosvâmî said: Let me offer my respectful obeisances unto that great sage [S'ukadeva Gosvâmî] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyâsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyâsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

> > *******

> > TEXT 3

> > yah svânubhâvam akhila-s'ruti-sâram ekam

> > adhyâtma-dîpam atititîrshatâm tamo 'ndham

> > samsârinâm karunayâha purâna-guhyam

> > tam vyâsa-sûnum upayâmi gurum munînâm

> > yah--he who; sva-anubhâvam--self-assimilated (experienced); akhila--all around; s'ruti--the Vedas; sâram--cream; ekam--the only one; adhyâtma--transcendental; dîpam--torchlight; atititîrshatâm--desiring to overcome; tamah andham--deeply dark material existence; samsârinâm--of the materialistic men; karunayâ--out of causeless mercy; âha--said; purâna--supplement to the Vedas; guhyam--very confidential; tam--unto him; vyâsa-sûnum--the son of Vyâsadeva; upayâmi--let me offer my obeisances; gurum--the spiritual master; munînâm--of the great sages.

> > TRANSLATION

> > Let me offer my respectful obeisances unto him [S'uka], the spiritual master of all sages, the son of Vyâsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

> > *******

> > TEXT 4

> > nârâyanam namaskritya

> > naram caiva narottamam

> > devîm sarasvatîm vyâsam

> > tato jayam udîrayet

> > nârâyanam--the Personality of Godhead; namah-kritya--after offering respectful obeisances; naram ca eva--and Nârâyana Rshi; nara-uttamam--the supermost human being; devîm--the goddess; sarasvatîm--the mistress of learning; vyâsam--Vyâsadeva; tatah--thereafter; jayam--all that is meant for conquering; udîrayet--be announced.

> > TRANSLATION

> > Before reciting this S'rîmad-Bhâgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nârâyana, unto Nara-nârâyana Rshi, the supermost human being, unto mother Sarasvatî, the goddess of learning, and unto S'rîla Vyâsadeva, the author.

> > *******

> > TEXT 5

> > munayah sâdhu prishtho 'ham

> > bhavadbhir loka-mangalam

> > yat kritah krishna-sampras'no

> > yenâtmâ suprasîdati

> > munayah--O sages; sâdhu--this is relevant; prishthah--questioned; aham--myself; bhavadbhih--by all of you; loka--the world; mangalam--welfare; yat--because; kritah--made; krishna--the Personality of Godhead; sampras'nah--relevant question; yena--by which; âtmâ--self; suprasîdati--completely pleased.

> > TRANSLATION

> > O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krishna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.

> > *******

> > TEXT 6

> > sa vai pumsâm paro dharmo

> > yato bhaktir adhokshaje

> > ahaituky apratihatâ

> > yayâtmâ suprasîdati

> > sah--that; vai--certainly; pumsâm--for mankind; parah--sublime; dharmah--occupation; yatah--by which; bhaktih--devotional service; adhokshaje--unto the Transcendence; ahaitukî--causeless; apratihatâ--unbroken; yayâ--by which; âtmâ--the self; suprasîdati--completely satisfied.

> > TRANSLATION

> > The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

> > *******

> > TEXT 7

> > vâsudeve bhagavati

> > bhakti-yogah prayojitah

> > janayaty âs'u vairâgyam

> > jn'ânam ca yad ahaitukam

> > vâsudeve--unto Krishna; bhagavati--unto the Personality of Godhead; bhakti-yogah--contact of devotional service; prayojitah--being applied; janayati--does produce; âs'u--very soon; vairâgyam--detachment; jn'ânam--knowledge; ca--and; yat--that which; ahaitukam--causeless.

> > TRANSLATION

> > By rendering devotional service unto the Personality of Godhead, S'rî Krishna, one immediately acquires causeless knowledge and detachment from the world.

> > *******

> > TEXT 8

> > dharmah svanushthhitah pumsâm

> > vishvaksena-kathâsu yah

> > notpâdayed yadi ratim

> > s'rama eva hi kevalam

> > dharmah--occupation; svanushthhitah--executed in terms of one's own position; pumsâm--of humankind; vishvaksena--the Personality of Godhead (plenary portion); kathâsu--in the message of; yah--what is; na--not; utpâdayet--does produce; yadi--if; ratim--attraction; s'ramah--useless labor; eva--only; hi--certainly; kevalam--entirely.

> > TRANSLATION

> > The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

> > *******

> > TEXT 9

> > dharmasya hy âpavargyasya

> > nârtho 'rthâyopakalpate

> > nârthasya dharmaikântasya

> > kâmo lâbhâya hi smritah

> > dharmasya--occupational engagement; hi--certainly; âpavargyasya--ultimate liberation; na--not; arthah--end; arthâya--for material gain; upakalpate--is meant for; na--neither; arthasya--of material gain; dharma-eka-antasya--for one who is engaged in the ultimate occupational service; kâma--sense gratification; lâbhâya--attainment of; hi--exactly; smritah--is described by the great sages.

> > TRANSLATION

> > All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

> > *******

> > TEXT 10

> > kâmasya nendriya-prîtir

> > lâbho jîveta yâvatâ

> > jîvasya tattva jijn'âsâ

> > nârtho yas ceha karmabhih

> > kâmasya--of desires; na--not; indriya--senses; prîtih--satisfaction; lâbhah--gain; jîveta--self-preservation; yâvatâ--so much so; jîvasya--of the living being; tattva--the Absolute Truth; jijn'âsâ--inquiries; na--not; arthah--end; yah ca iha--whatsoever else; karmabhih--by occupational activities.

> > TRANSLATION

> > Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.

> > *******

> > TEXT 11

> > vadanti tat tattva-vidas

> > tattvam yaj jn'ânam advayam

> > brahmeti paramâtmeti

> > bhagavân iti s'abdyate

> > vadanti--they say; tat--that; tattva-vidah--the learned souls; tattvam--the Absolute Truth; yat--which; jn'ânam--knowledge; advayam--nondual; brahma iti--known as Brahman; paramâtmâ iti--known as Paramâtmâ; bhagavân iti--known as Bhagavân; s'abdyate--it so sounded.

> > TRANSLATION

> > Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramâtmâ or Bhagavân.

> > *******

> > TEXT 12

> > tac chraddadhânâ munayo

> > jn'âna-vairâgya-yuktayâ

> > pas'yanty âtmani câtmânam

> > bhaktyâ s'ruta-grihîtayâ

> > tat--that; s'raddadhânâh--seriously inquisitive; munayah--sages; jn'âna--knowledge; vairâgya--detachment; yuktayâ--well equipped with; pas'yanti--see; âtmani--within himself; ca--and; âtmânam--the Paramâtmâ; bhaktyâ--in devotional service; s'ruta--the Vedas; grihîtayâ--well received.

> > TRANSLATION

> > The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedânta-s'ruti.

> > *******

> > TEXT 13

> > atah pumbhir dvija-s'reshthhâ

> > varnâs'rama-vibhâgas'ah

> > svanushthhitasya dharmasya

> > samsiddhir hari-toshanam

> > atah--so; pumbhih--by the human being; dvija-s'reshthhâh--O best among the twice-born; varna-âs'rama--the institution of four castes and four orders of life; vibhâgas'ah--by the division of; svanushthhitasya--of one's own prescribed duties; dharmasya--occupational; samsiddhih--the highest perfection; hari--thePersonality of Godhead; toshanam--pleasing.

> > TRANSLATION

> > O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

> > *******

> > TEXT 14

> > tasmâd ekena manasâ

> > bhagavân sâtvatâm patih

> > s'rotavyah kîrtitavyas' ca

> > dhyeyah pûjyas' ca nityadâ

> > tasmât--therefore; ekena--by one; manasâ--attention of the mind; bhagavân--the Personality of Godhead; sâtvatâm--of the devotees; patih--protector; s'rotavyah--is to be heard; kîrtitavyah--to be glorified; ca--and; dhyeyah--to be remembered; pûjyah--to be worshiped; ca--and; nityadâ--constantly.

> > TRANSLATION

> > Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

> > *******

> > TEXT 15

> > yad-anudhyâsinâ yuktâh

> > karma-granthi-nibandhanam

> > chindanti kovidâs tasya

> > ko na kuryât kathâ-ratim

> > yat--which; anudhyâ--remembrance; asinâ--sword; yuktâh--being equipped with; karma--reactionary work; granthi--knot; nibandhanam--interknit; chindanti--cut; kovidâh--intelligent; tasya--His; kah--who; na--not; kuryât--shall do; kathâ--messages; ratim--attention.

> > TRANSLATION

> > With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

> > *******

> > TEXT 16

> > s'us'rûshoh s'raddadhânasya

> > vâsudeva-kathâ-rucih

> > syân mahat-sevayâ viprâh

> > punya-tîrtha-nishevanât

> > s'us'rûshoh--one who is engaged in hearing; s'raddadhânasya--with care and attention; vâsudeva--in respect to Vâsudeva; kathâ--the message; rucih--affinity; syât--is made possible; mahat-sevayâ--by service rendered to pure devotees; viprâh--O twice-born; punya-tîrtha--those who are cleansed of all vice; nishevanât--by service.

> > TRANSLATION

> > O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vâsudeva.

> > *******

> > TEXT 17

> > s'rinvatâm sva-kathâh krishnah

> > punya-s'ravana-kîrtanah

> > hridy antah stho hy abhadrâni

> > vidhunoti suhrit satâm

> > s'rinvatâm--those who have developed the urge to hear the message of; sva-kathâh--His own words; krishnah--the Personality of Godhead; punya--virtues; s'ravana--hearing; kîrtanah--chanting; hridi antah sthah--within one's heart; hi--certainly; abhadrâni--desire to enjoy matter; vidhunoti--cleanses; suhrit--benefactor; satâm--of the truthful.

> > TRANSLATION

> > S'rî Krishna, the Personality of Godhead, who is the Paramâtmâ [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

> > *******

> > TEXT 18

> > nashtha-prâyeshv abhadreshu

> > nityam bhâgavata-sevayâ

> > bhagavaty uttama-s'loke

> > bhaktir bhavati naishthhikî

> > nashtha--destroyed; prâyeshu--almost to nil; abhadreshu--all that is inauspicious; nityam--regularly; bhâgavata--S'rîmad-Bhâgavatam, or the pure devotee; sevayâ--by serving; bhagavati--unto the Personality of Godhead; uttama--transcendental; s'loke--prayers; bhaktih--loving service; bhavati--comes into being; naishthhikî--irrevocable.

> > TRANSLATION

> > By regular attendance in classes on the Bhâgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

> > *******

> > TEXT 19

> > tadâ rajas-tamo-bhâvâh

> > kama-lobhâdayas' ca ye

> > ceta etair anâviddham

> > sthitam sattve prasîdati

> > tadâ--at that time; rajah--in the mode of passion; tamah--the mode of ignorance; bhâvâh--the situation; kâma--lust and desire; lobha--hankering; âdayah--others; ca--and; ye--whatever they are; cetah--the mind; etaih--by these; anâviddham--without being affected; sthitam--being fixed; sattve--in the mode of goodness; prasîdati--thus becomes fully satisfied.

> > TRANSLATION

> > As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

> > *******

> > TEXT 20

> > evam prasanna-manaso

> > bhagavad-bhakti-yogatah

> > bhagavat-tattva-vijn'ânam

> > mukta-sangasya jâyate

> > evam--thus; prasanna--enlivened; manasah--of the mind; bhagavat-bhakti--the devotional service of the Lord; yogatah--by contact of; bhagavat--regarding the Personality of Godhead; tattva--knowledge; vijn'ânam--scientific; mukta--liberated; sangasya--of the association; jâyate--becomes effective.

> > TRANSLATION

> > Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

> > *******

> > TEXT 21

> > bhidyate hridaya-granthis'

> > chidyante sarva-sams'ayâh

> > kshîyante câsya karmâni

> > drishtha evâtmanîs'vare

> > bhidyate--pierced; hridaya--heart; granthih--knots; chidyante--cut to pieces; sarva--all; sams'ayâh--misgivings; ksîyante--terminated; ca--and; asya--his; karmâni--chain of fruitive actions; drishthe--having seen; eva--certainly; âtmani--unto the self; îs'vare--dominating.

> > TRANSLATION

> > Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

> > *******

> > TEXT 22

> > ato vai kavayo nityam

> > bhaktim paramayâ mudâ

> > vâsudeve bhagavati

> > kurvanty âtma-prasâdanîm

> > atah--therefore; vai--certainly; kavayah--all transcendentalists; nityam--from time immemorial; bhaktim--service unto the Lord; paramayâ--supreme; mudâ--with great delight; vâsudeve--S'rî Krishna; bhagavati--the Personality of Godhead; kurvanti--do render; âtma--self; prasâdanîm--that which enlivens.

> > TRANSLATION

> > Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Krishna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

> > *******

> > TEXT 23

> > sattvam rajas tama iti prakriter gunâs tair

> > yuktah parah purusha eka ihâsya dhatte

> > sthity-âadaye hari-virin'ci-hareti samjn'âh

> > s'reyâmsi tatra khalu sattva-tanor nrinâm syuh

> > sattvam--goodness; rajah--passion; tamah--the darkness of ignorance; iti--thus; prakriteh--of the material nature; gunâh--qualities; taih--by them; yuktah--associated with; parah--transcendental; purushah--the personality; ekah--one; iha asya--of this material world; dhatte--accepts; sthiti-âdaye--for the matter of creation, maintenance and destruction, etc.; hari--Vishnu, the Personality of Godhead; virin'ci--Brahmâ; hara--Lord S'iva; iti--thus; samjn'âh--different features; s'reyâmsi--ultimate benefit; tatra--therein; khalu--of course; sattva--goodness; tanoh--form; nrinâm--of the human being; syuh--derived.

> > TRANSLATION

> > The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmâ, Vishnu and S'iva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness.

> > *******

> > TEXT 24

> > pârthivâd dâruno dhûmas

> > tasmâd agnis trayîmayah

> > tamasas tu rajas tasmât

> > sattvam yad brahma-dars'anam

> > pârthivât--from earth; dârunah--firewood; dhûmah--smoke; tasmât--from that; agnih--fire; trayî--Vedic sacrifices; mayah--made of; tamasah--in the mode of ignorance; tu--but; rajah--the mode of passion; tasmât--from that; sattvam--the mode of goodness; yat--which; brahma--the Absolute Truth; dars'anam--realization.

> > TRANSLATION

> > Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.

> > *******

> > TEXT 25

> > bhejire munayo 'thâgre

> > bhagavantam adhukshajam

> > sattvam vis'uddham kshemâya

> > kalpante ye 'nu tân iha

> > bhejire--rendered service unto; munayah--the sages; atha--thus; agre--previously; bhagavantam--unto the Personality of Godhead; adhokshajam--the Transcendence; sattvam--existence; vis'uddham--above the three modes of nature; kshemâya--to derive the ultimate benefit; kalpante--deserve; ye--those; anu--follow; tân--those; iha--in this material world.

> > TRANSLATION

> > Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

> > *******

> > TEXT 26

> > mumukshavo ghora-rûpân

> > hitvâ bhûta-patîn atha

> > nârâyana-kalâh s'ântâ

> > bhajanti hy anasûyavah

> > mumukshavah--persons desiring liberation; ghora--horrible, ghastly; rûpân--forms like that; hitvâ--rejecting; bhûta-patîn--demigods; atha--for this reason; nârâyana--the Personality of Godhead; kalâh--plenary portions; sântâh--all-blissful; bhajanti--do worship; hi--certainly; anasûyavah--nonenvious.

> > TRANSLATION

> > Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions.

> > *******

> > TEXT 27

> > rajas-tamah-prakritayah

> > sama-s'îlâ bhajanti vai

> > pitri-bhûta-prajes'âdîn

> > s'riyais'varya-prajepsavah

> > rajah--the mode of passion; tamah--the mode of ignorance; prakritayah--of that mentality; sama-s'îlâh--of the same categories; bhajanti--do worship; vai--actually; pitri--the forefathers; bhûta--other living beings; prajes'a-âdîn--controllers of cosmic administration; s'riyâ--enrichment; ais'varya--wealth and power; prajâ--progeny; îpsavah--so desiring.

> > TRANSLATION

> > Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

> > *******

> > TEXT 28-29

> > vâsudeva-parâ vedâ

> > vâsudeva-parâ makhâh

> > vâsudeva-parâ yogâ

> > vâsudeva-parâh kriyâh

> > vâsudeva-param jn'ânam

> > vâsudeva-param tapah

> > vâsudeva-paro dharmo

> > vâsudeva-parâ gatih

> > vâsudeva--the Personality of Godhead; parâh--the ultimate goal; vedâh--revealed scriptures; vâsudeva--the Personality of Godhead; parâh--for worshiping; makhâh--sacrifices; vâsudeva--the Personality of Godhead; parâh--the means of attaining; yogâh--mystic paraphernalia; vâsudeva--the Personality of Godhead; parâh--under His control; kriyâh--fruitive activities; vâsudeva--the Personality of Godhead; param--the supreme; jn'ânam--knowledge; vâsudeva--the Personality of Godhead; param--best; tapah--austerity; vâsudeva--the Personality of Godhead; parah--superior quality; dharmah--religion; vâsudeva--the Personality of Godhead; parâh--ultimate; gatih--goal of life.

> > TRANSLATION

> > In the revealed scriptures, the ultimate object of knowledge is S'rî Krishna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

> > *******

> > TEXT 30

> > sa evedam sasarjâgre

> > bhagavân âtma-mâyayâ

> > sad-asad-rûpayâ câsau

> > gunamayâguno vibhuh

> > sah--that; eva--certainly; idam--this; sasarja--created; agre--before; bhagavân--the Personality of Godhead; âtma-mâyayâ--by His personal potency; sat--the cause; asat--the effect; rûpayâ--by forms; ca--and; asau--the same Lord; guna-maya--in the modes of material nature; agunah--transcendental; vibhuh--the Absolute.

> > TRANSLATION

> > In the beginning of the material creation, that Absolute Personality of Godhead [Vâsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

> > *******

> > TEXT 31

> > tayâ vilasiteshv eshu

> > guneshu gunavân iva

> > antah-pravishtha âbhâti

> > vijn'ânena vijrimbhitah

> > tayâ--by them; vilasiteshu--although in the function; eshu--these; guneshu--the modes of material nature; gunavân--affected by the modes; iva--as if; antah--within; pravishthah--entered into; âbhâti--appears to be; vijn'ânena--by transcendental consciousness; vijrimbhitah--fully enlightened.

> > TRANSLATION

> > After creating the material substance, the Lord [Vâsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened in His transcendental position.

> > *******

> > TEXT 32

> > yathâ hy avahito vahnir

> > dârushv ekah sva-yonishu

> > nâneva bhâti vis'vâtmâ

> > bhûteshu ca tathâ pumân

> > yathâ--as much as; hi--exactly like; avahitah--surcharged with; vahnih--fire; dârushu--in wood; ekah--one; sva-yonishu--the source of manifestation; nânâ iva--like different entities; bhâti--illuminates; vis'va-âtmâ--the Lord as Paramâtmâ; bhûteshu--in the living entities; ca--and; tathâ--in the same way; pumân--the Absolute Person.

> > TRANSLATION

> > The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

> > *******

> > TEXT 33

> > asau gunamayair bhâvair

> > bhûta-sûkshmendriyâtmabhih

> > sva-nirmiteshu nirvishtho

> > bhunkte bhûteshu tad-gunân

> > asau--that Paramâtmâ; guna-mayaih--influenced by the modes of nature; bhâvaih--naturally; bhûta--created; sûkshma--subtle; indriya--senses; âtmabhih--by the living beings; sva-nirmiteshu--in His own creation; nirvishthah--entering; bhunkte--causes to enjoy; bhûteshu--in the living entities; tat-gunân--those modes of nature.

> > TRANSLATION

> > The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

> > *******

> > TEXT 34

> > bhâvayaty esha sattvena

> > lokân vai loka-bhâvanah

> > lîlâvatârânurato

> > deva-tiryan-narâdishu

> > bhâvayati--maintains; eshah--all these; sattvena--in the mode of goodness; lokân--all over the universe; vai--generally; loka-bhâvanah--the master of all the universes; lîlâ--pastimes; avatâra--incarnation; anuratah--assuming the role; deva--the demigods; tiryak--lower animals; nara-âdishu--in the midst of human beings.

> > TRANSLATION

> > Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

> > *******

> > Back to the running text