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

> Canto 3 Part 1

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

> Chapter 5. Vidura's Talks with Maitreya

> Text 1

> srî-suka uvâca

> dvâri dyu-nadyâ rsabhah kurûnâm

> maitreyam âsînam agâdha-bodham

> ksattopasrtyâcyuta-bhâva-siddhah

> papraccha sausîlya-gunâbhitrptah

> srî-sukah uvâca: Sukadeva Gosvâmi said; dvâri: at the source of; dyu-nadyâh: the celestial River Ganges; rsabhah: the best of the Kurus; kurûnâm: of the Kurus; maitreyam: unto Maitreya; âsînam: sitting; agâdha-bodham: of unfathomed knowledge; ksattâ: Vidura; upasrtya: having approached nearer; acyuta: the infallible Lord; bhâva: character; siddhah: perfect; papraccha: inquired; sausîlya: gentleness; guna-abhitrptah: satisfied in transcendental qualities.

> Sukadeva Gosvâmi said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges River [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him.

> ******

> Text 2

> vidura uvâca

> sukhâya karmâni karoti loko

> na taih sukham vânyad-upâramam vâ

> vindeta bhûyas tata eva duhkham

> yad atra yuktam bhagavân vaden nah

> vidurah uvâca: Vidura said; sukhâya: for attaining happiness; karmâni: fruitive activities; karoti: everyone does so; lokah: in this world; na: never; taih: by those activities; sukham: any happiness; vâ: or; anyat: differently; upâramam: satiation; vâ: either; vindeta: achieves; bhûyah: on the contrary; tatah: by such activities; eva: certainly; duhkham: miseries; yat: that which; atra: under the circumstances; yuktam: right course; bhagavân: O great one; vadet: may kindly enlighten; nah: us.

> Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.

> ******

> Text 3

> janasya krsnâd vimukhasya daivâd

> adharma-sîlasya suduhkhitasya

> anugrahâyeha caranti nûnam

> bhûtâni bhavyâni janârdanasya

> janasya: of the common man; krsnât: from the Supreme Lord, Krsna; vimukhasya: of one who has turned his face against the Lord; daivât: by the influence of external energy; adharma-sîlasya: of one who is engaged in irreligion; su-duhkhitasya: of one who is always unhappy; anugrahâya: due to being compassionate towards them; iha: in this world; caranti: wander; nûnam: certainly; bhûtâni: persons; bhavyâni: great philanthropic souls; janârdanasya: of the Supreme Personality of Godhead.

> O my Lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.

> *******

> Text 4

> tat sâdhu-varyâdisa vartma sam nah

> samrâdhito bhagavân yena pumsâm

> hrdi sthito yacchati bhakti-pûte

> jnânam sa-tattvâdhigamam purânam

> tat: therefore; sâdhu-varya: O great one amongst the saints; âdisa: please instruct; vartma: the path; sam: auspicious; nah: for us; samrâdhitah: being perfectly served; bhagavân: the Personality of Godhead; yena: by which; pumsâm: of the living entity; hrdi sthitah: residing in the heart; yacchati: awards; bhakti-pûte: unto the unalloyed devotee; jnânam: knowledge; sa: that; tattva: truth; adhigamam: by which one learns; purânam: authorized, old.

> Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.

> ******

> Text 5

> karoti karmâni krtâvatâro

> yâny âtma-tantro bhagavâms tryadhîsah

> yathâ sasarjâgra idam nirîhah

> samsthâpya vrttim jagato vidhatte

> karoti: does them; karmâni: transcendental activities; krta: by accepting; avatârah: incarnations; yâni: all those; âtma-tantrah: Self-independent; bhagavân: the Personality of Godhead; tri-adhîsah: the Lord of the three worlds; yathâ: as much as; sasarja: created; agre: at first; idam: this cosmic manifestation; nirîhah: although desireless; samsthâpya: by establishing; vrttim: means of livelihood; jagatah: of the universes; vidhatte: as He regulates.

> O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly arranged regulative principles for its maintenance.

> ******

> Text 6

> yathâ punah sve kha idam nivesya

> sete guhâyâm sa nivrtta-vrttih

> yogesvarâdhîsvara eka etad

> anupravisto bahudhâ yathâsît

> yathâ: as much as; punah: again; sve: in His; khe: form of space (virât-rûpa); idam: this; nivesya: entering into; sete: lies down; guhâyâm: within the universe; sah: He(the Personality of Godhead); nivrtta: without endeavor; vrttih: means of livelihood; yoga-îsvara: the master of all mystic powers; adhîsvarah: proprietor of everything; ekah: one without a second; etat: this; anupravistah: entering afterwards; bahudhâ: by innumerable; yathâ: as much as; âsit: exists.

> He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.

> ******

> Text 7

> krîdan vidhatte dvija-go-surânâm

> ksemâya karmâny avatâra-bhedaih

> mano na trpyaty api srnvatâm nah

> susloka-maules caritâmrtâni

> krîdan: manifesting pastimes; vidhatte: He performs; dvija: twice-born; go: cows; surânâm: of the demigods; ksemâya: welfare; karmâni: transcendental activities; avatâra: incarnations; bhedaih: differently; manah: mind; na: never; trpyati: satisfies; api: in spite of; srnvatâm: continuously hearing; nah: our; su-sloka: auspicious; mauleh: of the Lord; carita: characteristics; amrtâni: undying.

> You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.

> ******
> Text 8

> yais tattva-bhedair adhiloka-nâtho

> lokân alokân saha lokapâlân

> acîklpad yatra hi sarva-sattva-

> nikâya-bhedo 'dhikrtah pratîtah

> yaih: by whom; tattva: truth; bhedaih: by differentiation; adhi-loka-nâthah: the King of the kings; lokân: planets; alokân: planets of the lower region; saha: along with; loka-pâlân: respective kings; acîklpat: planned; yatra: wherein; hi: certainly; sarva: all; sattva: existence; nikâya: living entities; bhedah: difference; adhikrtah: occupied; pratîtah: it so appears.

> The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rules.

> ******
> Text 9

> yena prajânâm uta âtma-karma-

> rûpâbhidhânâm ca bhidâm vyadhatta

> nârâyano visvasrg âtma-yonir

> etac ca no varnaya vipra-varya

> yena: by which; prajânâm: of those who are born; uta: as also; âtma-karma: destined engagement; rûpa: form and feature; abhi-dhânâm: endeavors; ca: also; bhidâm: differentiation; vyadhatta: dispersed; nârâyanah: the Supreme Personality of Godhead; visva-srk: the creator of the universe; âtma-yonih: self-sufficient; etat: all these; ca: also; nah: unto us; varnaya: describe; vipra-varya: O chief amongst the brâhmanas.

> O chief amongst the brâhmanas, please also describe how Nârâyana, the creator of the universe and the self-sufficient Lord, has differently created the natures, activities, forms, features and names of the different living creatures.

> ******

> Text 10

> parâvaresâm bhagavan vratâni

> srutâni me vyâsa-mukhâd abhîksnam

> atrpnuma ksulla-sukhâvahânâm

> tesâm rte krsna-kathâmrtaughât

> para: higher; avaresâm: of these lower; bhagavan: I my lord, O great one; vratâni: occupations; srutâni: heard; me: by me; vyâsa: Vyâsa; mukhât: from the mouth; abhîksnam: repeatedly; atrpnuma: I am satisfied; ksulla: little; sukha-âvahânâm: that which causes happiness; tesâm: out of that; rte: without; krsna-kathâ: talks about the Personality of Godhead, Lord Krsna; amrta-oghât: from the nectar.

> O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyâsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Krsna.

> ******

> Text 11

> kas trpnuyât tîrtha-pado 'bhidhânât

> satresu vah sûribhir îdyamânât

> yah karna-nâdîm purusasya yâto

> bhava-pradâm geha-ratim chinatti

> kah: who is that man; trpnuyât: that can be satisfied; tîrtha-padah: whose lotus feet are all the places of pilgrimage; abhidhânât: from the talks of; satresu: in human society; vah: one who is; sûribhih: by great devotees; îdyamânât: one who is so worshiped; yah: who; karna-nâdîm: in the holes of the ears; purusasya: of a man; yâtah: entering; bhava-pradâm: that which awards births and deaths; geha-ratim: family affection; chinatti: is cut off.

> Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one's bondage to family affection simply by entering the holes of one's ears.

> ******

> Text 12

> munir vivaksur bhagavad-gunânâm

> sakhâpi te bhâratam âha krsnah

> yasmin nrnâm grâmya-sukhânuvâdair

> matir grhîtâ nu hareh kathâyâm

> munih: the sage; vivaksuh: described; bhagavat: of the Personality of Godhead; gunânâm: transcendental qualities; sakhâ: friend; api: also; te: your; bhâratam: the Mahâbhârata; âha: has described; krsnah: Krsna-dvaipâyana Vyâsa: yasmin: in which; nrnâm: of the people; grâmya: wordly; sukha-anuvâdaih: pleasure derived from mundane topics; matih: attention; grhîtâ nu: just to draw towards; hareh: of the Lord; kathâyâm: speeches of (Bhagavad-gîtâ).

> Your friend the great sage Krsna-dvaipâyana Vyâsa has already described the transcendental qualities of the Lord in his great work the Mahâbhârata. But the whole idea is to draw the attention of the mass of people to krsna-kathâ [Bhagavad-gîtâ] through their strong affinity for hearing mundane topics.

> ******

> Text 13

> sâ sraddadhânasya vivardhamânâ

> viraktim anyatra karoti pumsah

> hareh padânusmrtî-nirvrtasya

> samasta-duhkhâpyayam âsu dhatte

> sâ: those topics of Krsna, or krsna-kathâ; sraddadhânasya: of one who is anxious to hear; vivardhamânâ: gradually increasing; viraktim: indifference; anyatra: in other things (than such topics); karoti: does; pumsah: of one who is so engaged; hareh: of the Lord; pada-anusmrti: constant remembrance of the lotus feet of the Lord; nirvrtasya: one who has achieved such transcendental bliss; samasta-duhkha: all miseries; apyayam: vanquished; âsu: without delay; dhatte: executes.

> For one who is anxious to engage constantly in hearing such topics, krsna-kathâ gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Krsna by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.

> ******

> Text 14

> tân chocya-socyân avido 'nusoce

> hareh kathâyâm vimukhân aghena

> ksinoti devo 'nimisas tu yesâm

> âyur vrtâ-vâda-gati-smrtînâm

> tân: all those; socya: pitiable; socyân: of the pitiable; avidah: ignorant; anusoce: I pity; hareh: of the Lord; kathâyâm: to the topics of; vimukhân: averse; aghena: because of sinful activities; ksinoti: decaying; devah: the Lord; animisah: eternal time; tu: but; yesâm: of whom; dyuh: duration of life; vrthâ: uselessly; vâda: philosophical speculations; gati: ultimate goal; smrtînâm: of those following different rituals.

> O sage, persons who because of their sinful activities are averse to the topics of Transcendence and thus ignorant of the purpose of the Mahâbhârata [Bhagavad-gîtâ] are pitied by the pitiable. I also pity them because I see how their duration of life is spoiled by eternal time while they involve themselves in presentations of philosophical speculation, theoretical ultimate goals of life, and different modes of ritual.

> ******
> Text 15

> tad asya kausârava sarma-dâtur

> hareh kathâm eva kathâsu sâram

> uddhrtya puspebhya ivârta-bandho

> sivâya nah kirtaya tîrtha-kîrteh

> tat: therefore; asya: His; kausârava: O Maitreya; sarma-dâtuh: of one who awards good fortune; hareh: of the Lord; kathâm: topics; eva: only; kathâsu: of all topics; sâram: the essence; uddhrtya: by quoting; puspebhyah: from the flowers; iva: like that; ârta-bandho: O friend of the distressed; sivâya: for welfare; nah: of us; kîrtaya: kindly describe; tîtha: pilgrimage; kîrteh: of glorious

> O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics - the topics of the Lord.

> ******

> Text 16

> sa visva-janma-sthiti-samyamârthe

> krtâvatârah pragrhîta-saktih

> cakâra karmâny atipûrusâni

> yânîsvarah kirtaya tâni mahyam

> sah: the Personality of Godhead, visva: universe; janma: creation; sthiti: maintenance; samyama-arthe: with a view to perfect control; krta: accepted; avatârah: incarnation; pragrhîta: accomplished with; saktih: potency; cakâra: performed; karmâni: transcendental activities; ati-pûrusâni: superhuman; yâni: all those; îsvarah: the Lord; kîrtaya: please chant; tâni: all those; mahyam: unto me.

> Kindly chant all those superhuman transcendental activities of the supreme controller, the Personality of Godhead, who accepted incarnations fully equipped with all potency for the full manifestation and maintenance of the cosmic creation.

> ******

> Text 17

> srî-suka uvâca

> sa evam bhagavân prstah

> ksattrâ kausâravo munih

> pumsâm nihsreyasârthena

> tam âha bahu-mânayan

> srî-sukah uvâca: Srî Sukadeva Gosvâmi said; sah: he; evam: thus; bhagavân: the great sage; prstah: being requested; ksattrâ: by Vidura; kausâravah: Maitreya; munih: the great sage; pumsâm: for all people; nihsreyasa: for the greatest welfare; arthena: for that; tam: unto him; âha: narrated; bahu: greatly; mânayan: honoring.

> Sukadeva Gosvâmi said: The great sage Maitreya Muni, after honoring Vidura very greatly, began to speak, at Vidura's request, for the greatest welfare of all people.

> ******

> Text 18

> maitreya uvâca

> sâdhu prstam tvayâ sâdho

> lokân sâdhv anugrhnatâ

> kîrtim vitanvatâ loke

> âtmano 'dhoksajâtmanah

> maitreyah uvâca: Srî Maitreya said; sâdhu: all good; prstam: I am asked; tvayâ: by you; sâdho: O good one; lokân: all the people; sâdhu anugrhnatâ: showing mercy in goodness; kîrtim: glories; vitanvatâ: broadcasting; loke: in the world; âtmanah: of the self; adhoksaja: the Transcendence; âtmanah: mind.

> Srî Maitreya said: O Vidura, all glory unto you. You have inquired from me of the greatest of all goodness, and thus you have shown your mercy both to the world and to me because your mind is always absorbed in thoughts of the Transcendence.

> ******

> Text 19

> naitac citram tvayi ksattar

> bâdarâyana-vîryaje

> grhîto 'nanya-bhâvena

> yat tvayâ harir îsvarah

> na: never; etat: such inquiries; citram: very wonderful; tvayi: in you; ksattah: O Vidura; bâdarâyana: of Vyâsadeva; vîrya-je: born from the semen; grhîtah: accepted; ananya-bhâvena: without deviation from the thought; yat: because; tvayâ: by you; harih: the Personality of Godhead; îsvarah: the Lord.

> O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyâsadeva.

> ******

> Text 20

> mândavya-sâpâd bhagavân

> prajâ-samyamano yamah

> bhrâtuh ksetre bhujisyâyâm

> jâtah satyavatî-sutât

> mândavya: the great rsi Mândavya Muni; sâpât: by his curse; bhagavân: the greatly powerful; prajâ: one who is born; samya-manah: controller of death; yamah: known as Yamarâja: bhrâtuh: of the brother; ksetre: in the wife; bhujisyâyâm: kept; jâtah: born; satyavati: Satyavati (the mother of both Vicitravîrya and Vyâsadeva); sutât: by the son (Vyâsadeva).

> I know that you are now Vidura due to the cursing of Mândavya Muni and that formerly you were King Yamarâja, the great controller of living entities after their death. You were begotten by the son of Satyavati, Vyâsadeva, in the kept wife of his brother.

> ******

> Text 21

> bhavân bhagavato nityam

> sammatah sânugasya ha

> yasya jnânopadesâya

> mâdisad bhagavân vrajan

> bhavân: your good self; bhagavatah: of the Personality of Godhead; nityam: eternal; sammatah: recognized; sa-anugasya: one of the associates; ha: have been; yasya: of whom; jnâna: knowledge; upadesâya: for instructing; mâ: unto me; âdisat: so ordered; bhagavân: the Personality of Godhead; vrajan: while returning to His abode.

> Your good self is one of the eternal associates of the Supreme Personality of Godhead for whose sake the Lord, while going back to His abode, left instructions with me.

> ******

> Text 22

> atha te bhagaval-lîlâ

> yoga-mâyorubrmhitâh

> visva-sthity-udbhavântârthâ

> varnayâmy anupûrvasah

> atha: therefore; te: unto you; bhagavat: pertaining tot the Personality of Godhead; lîlâh: pastimes; yoga-mâyâ: energy of the Lord; uru: greatly; brmhitâh: extended by; visva: of the cosmic world; sthiti: maintenance; udbhava: creation; anta: dissolution; arthâh: purpose; varnayâmi: I shall describe; anupûrvasah: systematically.

> I shall therefore describe to you the pastimes by which the Personality of Godhead extends His transcendental potency for the creation, maintenance and dissolution of the cosmic world as they occur one after another.

> ******

> Text 23

> bhagavân eka âsedam

> agra âtmâtmanâm vibhuh

> âtmecchânugatâv âtmâ

> nânâ-maty-upalaksanah

> bhagavân: the Personality of Godhead; ekah: one without a second; âsa: was there; idam: this creation; agre: prior to the creation; âtmâ: in His own form; âtmanâm: of the living entities; vibhuh: master; âtmâ: Self; icchâ: desire; anugatau: being merged in; âtmâ: Self; nânâ-mati: different; vision: upalaksanah: symptoms.

> The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.

> ******

> Text 24

> sa vâ esa tadâ drastâ

> nâpasyad drsyam ekarât

> mene 'santam ivâtmânam

> supta-saktir asupta-drk

> sah: the Personality of Godhead; vâ: either; esah: all these; tadâ: at that time; drastâ: the seer; na: did not; apasyat: see; drsyam: the cosmic creation; eka-rât: undisputed proprietor; mene: thought like this; asantam: nonexistent; iva: like that; âtmânam: plenary manifestations; supta: unmanifested; saktih: material energy; asupta: manifested; drk: internal potency.

> The Lord, the undisputed proprietor of everything, was the only seer. The cosmic manifestation was not present at that time, and thus He felt imperfect without His plenary and separated parts and parcels. The material energy was dormant, whereas the internal potency was manifested.

> *******

> Text 25

> sâ vâ etasya samdrastuh

> saktih sad-asad-âtmikâ

> m^yâ nâma mahâ-bhâga

> yayedam nirmane vibhuh

> sâ: that external energy; vâ: is either; etasya: of the Lord; samdrastuh: of the perfect seer; saktih: energy; sat-asat-âtmikâ: as both the cause and the effect; mâyâ nâma: called by the name mâyâ; mahâ-bhâga: O fortunate one; yayâ: by which; idam: this material world; nirmame: constructed; vibhuh: the Almighty.

> The Lord is the seer, and the external energy; which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as mâyâ or illusion, and through her agency only is the entire material manifestation made possible.

> ******

> Text 26

> kâla-vrttyâ tu mâyâyâm

> guna-mayyâm adhoksajah

> purusenâtma-bhûtena

> vîryam âdhatta vîryavân

> kâla: the eternal time; vrttyâ: by the influence of; tu: but; mâyâyâm: in the external energy; guna-mayyâm: in the qualitative modes of nature; adhoksajah: the Transcendence; purusena: by the purusa incarnation; âtma-bhûtena: who is the plenary expansion of the Lord; vîryam: the seeds of the living entities; âdhatta: impregnated; vîryavân: the Supreme Living Being.

> The Supreme Living Being in His feature as the transcendental purusa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.

> ******

> Text 27

> tato 'bhavan mahat-tattvam

> avyaktât kâla-coditât

> vijnânâtmâtma-deha-stham

> visvam vyanjams tamo-nudah

> tatah: thereafter; abhavat: came into existence; mahat: supreme; tattvam: sum total; avyaktât: from the unmanifested; kâla-coditât; by the interaction of time; vijnâna-âtmâ: unalloyed goodness; âtma-deha-stham: situated on the bodily self; visvam: complete universes; vyanjan: manifesting; tamah-nudah: the supreme light.

> Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.

> ******

> Text 28

> so 'py amsa-guna-kâlâtmâ

> bhagavad-drsti-gocarah

> âtmânam vyakarod âtmâ

> visvasyâsya sisrksayâ

> sah: mahat-tattva; api: also; amsa-purusa: plenary expansion; guna: chiefly the quality of ignorance; kâla: the duration of time; âtmâ: full consciousness; bhagavat: the Personality of Godhead; drsti-gocarah: range of sight; âtmânam: many different forms; vyakarot: differentiated; âtmâ: reservor; visvasya: the would-be entities; asya: of this; sisrksayâ: generates the false ego.

> Thereafter the mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.

> ******

> Text 29

> mahat-tattvâd vikurvânâd

> aham-tattvam vyajâyata

> kârya-kârana-kartrâtmâ

> bhûtendriya-mano-mayah

> vaikârikas taijasas ca

> tâmasas cety aham tridhâ

> mahat: the great; tattvât: from the causal truth; vikurvânât: being transformed; aham: false ego; tattvam: material truth; vyajâyata: became manifested; kârya: effects; kârana: cause; kartr: doer; âtmâ: soul or source; bhûta: material ingredients; indriya: senses; manah-mayah: hovering on the mental plane; vaikârikah: the mode of goodness; taijasah: the mode of passion; ca: and; tâmasah: the mode of ignorance; ca: and; iti: thus; aham: false ego; tridhâ: three kinds.

> Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases--cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes--goodness, passion and ignorance.

> ******

> Text 30

> aham-tattvâd vikurvânân

> mano vaikârikâd abhût

> vaikârikâs ca ye devâ

> arthâbhivyanjanam yatah

> aham-tattvât: from the principle of false ego; vikurvânât: by transformation; manah: the mind; vaikârikât: by interaction with the mode of goodness; abhût: generated; vaikârikâh: by interaction with goodness; ca: also; ye: all these; devâh: demigods; artha: the phenomenon; abhivyanjanam: physical knowledge; yatah: the source.

> The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.

> ******

> Text 31

> taijasânîndriyâny eva

> jnâna-karma-mayâni ca

> taijasâni: the mode of passion; indriyâni: the senses; eva: certainly; jnâna: knowledge, philosophical speculations; karma: fruitive activities; mayâni: predominating; ca: also.

> The senses are certainly products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.

> ******

> Text 32

> tâmaso bhûta-sûksmâdir

> yatah kham lingam âtmanah

> tâmasah: from the mode of passion; bhûta-sûksma-âdih: subtle sense objects; yatah: from which; kham: the sky; lingam: symbolic representation; âtmanah: of the Supreme Soul.

> The sky is a product of sound, and sound is the transformation of egoistic passion. In other words, the sky is the symbolic representation of the Supreme Soul.

> ******

> Text 33

> kâla-mâyâmsa-yogena

> bhagavad-vîksitam nabhah

> nabhaso 'nusrtam sparsam

> vikurvan nirmame 'nilam

> kâla: time; mâyâ: external energy; amsa-yogena: partly mixed; bhagavat: the Personality of Godhead; vîksitam: glanced over; nabhah: the sky; nabhasah: from the sky; anusrtam: being so contacted; sparsam: touch; vikurvat: being transformed; nirmame: was created; anilam: the air.

> Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.

> ******

> Text 34

> anilo 'pi vikurvâno

> nabhasoru-balânvitah

> sasarja rûpa-tanmâtram

> jyotir lokasya locanam

> anilah: air; api: also; vikurvânah: being transformed; nabhasâ: sky; uru-bala-anvitah: extremely powerful; sasarja: created; rûpa: form; tat-mâtram: sense perception; jyotih: electricity; lokasya: of the world; locanam: light to see.

> Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.

> ******

> Text 35

> anilenânvitam jyotir

> vikurvat paravîksitam

> âdhattâmbho rasa-mayam

> kâla-mâyâmsa-yogatah

> anilena: by the air; anvitam: interacted; jyotih: electricity; vikurvat: being transformed; paravIksitam: being glanced over by the Supreme; âdhatta: created; ambhah rasa-mayam: water with taste; kâla: of eternal time; mâyâ-amsa: and external energy; yogatah: by a mixture.

> When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.

> ******

> Text 36

> jyotisâmbho 'nusamsrstam

> vikurvad brahma-viksitam

> mahîm gandha-gunâm âdhât

> kâla-mâyâmsa-yogatah

> jyotisa: electricity; ambhah: water; anusamsrstam: thus created; vikurvat: due to transformation; brahma: the Supreme; vîksitam: so glanced over; mahîm: the earth; gandha: smell; gunâm: qualification; âdhât: was created; kâla: eternal time; mâyâ: external energy; amsa: partially; yogatah: by intermixture.

> Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.

> ******

> Text 37

> bhûtânâm nabha-âdînâm

> yad yad bhavyâvarâvaram

> tesâm parânusamsargâd

> yathâ sankhyam gunân viduh

> bhûtânâm: of all the physical elements; nabhah: the sky; âdînâm: beginning from; yat: as; yat: and as; bhavya: O gentle one; avara: inferior: varam: superior; tesâm: all of them; para: the Supreme; anusamsargât: last touch; yathâ: as many; sankhyam: number; gunân: qualities; viduh: you may understand.

> O gentle one, of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.

> ******

> Text 38

> ete devâh kalâ visnoh

> kâla-mâyâmsa-linginah

> nânâtvât sva-kriyânîsâh

> procuh prânjalayo vibhum

> ete: of all these physical elements; devâh: the controlling demigods; kalâh: parts and parcels; visnoh: of the Supreme Personality of Godhead; kâla: time; mâyâ: external energy; amsâ: part and parcel; linginah: so embodied; nânâtvât: because of various; sva-kriyâ: personal duties; anîsâh: not being able to perform; procuh: uttered; prânjalayah: fascinating; vibhum: unto the Lord.

> The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Visnu. They are embodied by eternal time under the external energy, and they are His parts and parcels. Because they were entrusted with different functions of universal duties and were unable to perform them, they offered fascinating prayers to the Lord as follows.

> ******

> Text 39

> devâ ûcuh

> namâma te deva padâravindam

> prapanna-tâpopasamâtapatram

> yan-mûla-ketâ yatayo 'njasoru-

> samsâra-duhkham bahir utksipanti

> devâh ûcuh: the demigods said; namâma: we offer our respectful obeisances; te: Your; deva: O Lord; pada-aravindam: lotus feet; prapanna: surrendered; tâpa: distress; upasama: suppresses; âtapatram: umbrella; yat-mûla-ketâh: shelter of the lotus feet; yatayah: great sages; anjasâ: totally; uru: great; samsâra-duhkham: miseries of material existence; bahih: out; utksipanti: forcibly throw.

> The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our respectful obeisances unto Your lotus feet.

> ******

> Text 40

> dhâtar yad asmin bhava îsa jîvâs

> tâpa-ytayenâbhihatâ na sarma

> âtman labhante bhagavams tavânghri-

> cchâyâm sa-vidyâm ata âsrayema

> dhâtah: O father; yat: because; asmin: in this; bhave: material world; îsa: O Lord; jîvâh: the living entities; tâpa: miseries; trayena: by the three; abhihatâh: always embarrassed; na: never; sarma: in happiness; âtman: self; labhante: do gain; bhagavan: O Personality of Godhead; tava: Your; anghri-châyâm: shade of Your feet; sa-vidyâm: full of knowledge; atah: obtain; âsrayema: shelter.

> O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.

> ******

> Text 41

> mârganti yat te mukha-padma-nîdais

> chandah-suparnair rsayo vivikte

> yasyâgha-marsoda-sarid-varâyâh

> padam padam tîrtha-padah prapannâh

> mârganti: searching after; yat: as; te: Your; mukha-padma: lotuslike face; nîdaih: by those who have taken shelter of such a lotus flower; chandah: Vedic hymns; suparnaih: by the wings; rsayah: the sages; vivikte: in clear mind; yasya: whose; agha-marsa-uda: that which offers freedom from all reactions to sin; sarit: rivers; varâyâh: in the best; padam padam: in every step; tîrtha-padah: one whose lotus feet are as good as a place of pilgrimage; prapannâh: taking shelter.

> The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.

> ******

> Text 42

> yac chraddhayâ srutavatyâ ca bhaktyâ

> sammrjyamâne hrdaye 'vadhâya

> jnânena vairâgya-balena dhîrâ

> vrajema tat te 'nghri-saroja-pîtham

> yat: that which; sraddhayâ: by eagerness; srutavatyâ: simply by hearing; ca: also; bhaktyâ: in devotion; sammrjymâne: being cleansed; hrdaye: in the heart; avadhâya: meditation; jnânena: by knowledge; vairâgya: detachment; balena: by the strength of; dhîrâh: the pacified; vrajema: must go to; tat: that; te: Your; anghri: feet; saroja-pîtham: lotus sanctuary.

> Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.

> ******

> Text 43

> visvasya janma-sthiti-samyamârthe

> krtâvatârasya padâmbujam te

> vrajema sarve saranam yad îsa

> smrtam prayacchaty abhayam sva-pumsâm

> visvasya: of the cosmic universe; janma: creation; sthiti: maintenance; samyama-arthe: for the dissolution also; krta: accepted or assumed; avatârasya: of the incarnations; pada-ambujam: lotus feet; te: Your; vrajema: let us take shelter of; sarve: all of us; saranam: shelter; yat: that which; îsa: O Lord; smrtam: remembrance; prayacchati: awarding; abhayam: courage; sva-pumsâm: of the devotees.

> O Lord, You assume incarnation for the creation, maintenance and dissolution of the cosmic manifestation, and therefore we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.

> ******

> Text 44

> yat sânubandhe 'sati deha-gehe

> mamâham ity ûdha-durâgrahânâm

> pumsâm sudûram vasato 'pi puryâm

> bhajema tat te bhagavan padâbjam

> yat: because; sa-anubandhe: due to becoming entangled; asati: thus being; deha: the gross material body; gehe: in the home; mama: mine; aham: I; iti: thus; ûdha: great, deep; durâgrahânâm: undesirable eagerness; pumsâm: of persons; su-dûram: far away; vasatah: dwelling; api: although; puryâm: within the body; bhajema: let us worship; tat: therefore; te: Your; bhagavan: O Lord; pada-abjam: lotus feet.

> O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.

> ******

> Text 45

> tân vai hy asad-vrttibhir aksibhir ye

> parâhrtântar-manasah paresa

> atho na pasyanty urugâya nûnam

> ye te padanyâsa-vilâsa-laksyâh

> tân: the lotus feet of the Lord; vai: certainly; hi: for; asat: materialistic; vrttibhih: by those who are influenced by external energy; aksibhih: by the senses; ye: those; parâhrta: missing at a distance; antah-manasah: of the internal mind; paresa: O Supreme; atho: therefore; na: never; pasyanti: can see; urugâya: O great; nûnam: but; ye: those who; te: Your; padanyâsa: activities; vilâsa: transcendental enjoyment; laksyâh: those who see.

> O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities.

> ******

> Text 46

> pânena te deva kathâ-sudhâyâh

> pravrddha-bhaktyâ visadâsayâ ye

> vairâgya-sâram pratilabhya bodham

> yathânjasânvîyur akuntha-dhisnyam

> pânena: by drinking; te: of You; deva: O Lord; kathâ: topics; sudhâyâh: of the nectar; pravrddha: highly enlightened; bhaktyâ: by devotional service; visada-âsayâh: with a greatly serious attitude; ye: those who; vairâgya-sâram: the entire purport of renunciation; pratilabhya: achieving; bodham: intelligence; yathâ: as much as; anjasâ: quickly; anvîyuh: achieve; akuntha-dhisnyam: Vaikuntha-loka in the spritual sky.

> O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikunthaloka in the spiritual sky simply by drinking the nectar of Your topics.

> ******

> Text 47

> tathâpare câtma-samâdhi-yoga-

> balena jitvâ prakrtim balisthâm

> tvâm eva dhîrâh purusam visanti

> tesâm sramah syân na tu sevayâ te

> tathâ: as far as; apre: others; ca: also; âtma-samâshi: transcendental self-realization; yoga: means; balena: by the strength of; jitvâ: conquering; prakrtim: acquired nature or modes of nature; balisthâm: very powerful; tvâm: You; eva: only; dhîrâh: pacified; purusam: person; visanti: enters into; tesâm: for them; sramah: much labor; syât: has to be taken; na: never; tu: but; sevayâ: by serving; te: of You.

> Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain.

> ******

> Text 48

> tat te vayam loka-sisrksayâdya

> tvayânusrstâs tribhir âtmabhih sma

> sarve viyuktâh sva-vihâra-tantram

> na saknumas tat pratihartave te

> tat: therefore; te: Your; vayam: all of us; loka: world; sisrk-sayâ: for the sake of creation; âdya: O Original Person; tvayâ: by You; anusrstâh: being created one after another; tribhih: by the three modes of nature; âtmabhih: by one's own; sma: in the past; sarve: all; viyuktâh: separated; sva-vihâra-tantram: the network of activities for one's own pleasure; na: not; saknumah: could do it; tat: that; pratihartave: to award; te: unto Your.

> O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure.

> ******

> Text 49

> yâvad balim te 'ja harâma kâle

> yathâ vayam cânnam adâma yatra

> yathobhayesâm ta ime hi lokâ

> balim haranto 'nnam adanty anûhâh

> yâvat: as it may be; balim: offerings; te: Your; aja: O unborn one; harâma: shall offer; kâle: at the right time; yathâ: as much as; vayam: we; ca: also; annam: food grains; adâma: shall partake; yatra: whereupon; yathâ: as much as; ubhayesâm: both for You and for us; te: all; ime: these; hi: certainly; lokâh: living entities; balim: offerings; harantah: while offering; annam: grains; adanti: eat; anûhâh: without disturbance.

> O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.

> ******

> Text 50

> tvam nah surânâm asi sânvayânâm

> kûta-stha âdyah purusah purânah

> tvam deva saktyâm guna-karma-yonau

> retas tv ajâyâm kavim âdadhe 'jah

> tvam: Your Lordship; nah: of us; surânâm: of the demigods; asi: You are; sa-anvayânâm: with different gradations; kûta-sthah: one who is unchanged; âdyah: without any superior; purusah: the founder person; purânah: the oldest, who has no other founder; tvam: You; deva: O Lord; saktyâm: unto the energy; guna-karma-yonau: unto the cause of the material modes and activities; retah: semen of birth; tu: indeed; ajâyâm: for begetting; kavim: the total living entities; âdadhe: initiated; ajah: one who is unborn.

> You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the total living entities, yet You are unborn.

> ******

> Text 51

> tato vayam mat-pramukhâ yad-arthe

> babhûvimâtman karavâma kim te

> tvam nah sva-caksuh paridehi saktyâ

> deva kriyârthe yad-anugrahânâm

> tatah: therefore; vayam: all of us; mat-pramukhâh: coming from the total cosmos, the mahat-tattva; yat-arthe: for the purpose of which; babhûvima: created; âtman: O Supreme Self; karavâma: shall do; kim: what; te: Your service; tvam: Yourself; nah: to us; sva-caksuh: personal plan; paridehi: specifically grant us; saktyâ: with potency to work; deva: O Lord; kriyâ-arthe: for acting; yat: from which; anugrahânâm: of those who are specifically favored.

> O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You service in the different departments of subsequent creation.

> > Back to the running text