> > S'rîmad Bhâgavatam - Canto 2
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > The Cosmic Manifestation

> > *******

> > Chapter Two: The Lord in the Heart

> > TEXT 1

> > s'rî-s'uka uvâca

> > evam purâ dhâranayâtma-yonir

> > nashthâm smritim pratyavarudhya tushthât

> > tathâ sasarjedam amogha-drishthir

> > yathâpyayât prâg vyavasâya-buddhih

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; evam--just in the same way; purâ--prior to the manifestation of the cosmos; dhâranayâ--by such a conception; âtma-yonih--of Brahmâjî; nashthâm--lost; smritim--remembrance; pratyavarudhya--by regaining consciousness; tushthât--because of appeasing the Lord; tathâ--thereafter; sasarja--created; idam--this material world; amogha-drishthih--one who has attained clear vision; yathâ--as; apyayât--created; prâk--as formerly; vyavasâya--ascertained; buddhih--intelligence.

> > TRANSLATION

> > S'rî S'ukadeva Gosvâmî said: Formerly, prior to the manifestation of the cosmos, Lord Brahmâ, by meditating on the virât-rûpa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before.

> > ******

> > TEXT 2

> > s'âbdasya hi brahmana esha panthâ

> > yan nâmabhir dhyâyati dhîr apârthaih

> > paribhramams tatra na vindate 'rthân

> > mâyâmaye vâsanayâ s'ayânah

> > s'âbdasya--of the Vedic sound; hi--certainly; brahmanah--of the Vedas; eshah--these; panthâh--the way; yat--what is; nâmabhih--by different names; dhyâyati--ponders; dhîh--intelligence; apârthaih--by meaningless ideas; paribhraman--wandering; tatra--there; na--never; vindate--enjoys; arthân--realities; mâyâ-maye--in illusory things; vâsanayâ--by different desires; s'ayânah--as if dreaming in sleep.

> > TRANSLATION

> > The way of presentation of the Vedic sounds is so bewildering that it directs the intelligence of the people to meaningless things like the heavenly kingdoms. The conditioned souls hover in dreams of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places.

> > ******

> > TEXT 3

> > atah kavir nâmasu yâvad arthah

> > syâd apramatto vyavasâya-buddhih

> > siddhe 'nyathârthe na yateta tatra

> > paris'ramam tatra samîkshamânah

> > atah--for this reason; kavih--the enlightened person; nâmasu--in names only; yâvat--minimum; arthah--necessity; syât--must be; apramattah--without being mad after them; vyavasâya-buddhih--intelligently fixed; siddhe--for success; anyathâ--otherwise; arthe--in the interest of; na--should never; yateta--endeavor for; tatra--there; paris'ramam--laboring hard; tatra--there; samîkshamânah--one who sees practically.

> > TRANSLATION

> > For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely hard labor for nothing.

> > ******

> > TEXT 4

> > satyâm kshitau kim kas'ipoh prayâsair

> > bâhau svasiddhe hy upabarhanaih kim

> > saty an'jalau kim purudhânna-pâtryâ

> > dig-valkalâdau sati kim dukûlaih

> > satyâm--being in possession; kshitau--earthly flats; kim--where is the necessity; kas'ipoh--of beds and cots; prayâsaih--endeavoring for; bâhau--the arms; sva-siddhe--being self-sufficient; hi--certainly; upabarhanaih--bed and bedstead; kim--what is the use; sati--being present; an'jalau--the palms of the hands; kim--what is the use; purudhâ--varieties of; anna--eatables; pâtryâ--by the utensils; dik--open space; valkala-âdau--skins of trees; sati--being existent; kim--what is the use of; dukûlaih--clothes.

> > TRANSLATION

> > When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing?

> > ******

> > TEXT 5

> > cîrâni kim pathi na santi dis'anti bhikshâm

> > naivânghripâh para-bhritah sarito `py as'ushyan

> > ruddhâ guhâh kim ajito 'vati nopasannân

> > kasmâd bhajanti kavayo dhana-durmadândhân

> > cîrâni--torn clothes; kim--whether; pathi--on the road; na--not; santi--there is; dis'anti--give in charity; bhikshâm--alms; na--not; eva--also; anghripâh--the trees; para-bhritah--one who maintains others; saritah--the rivers; api--also; as'ushyan--have dried up; ruddhâh - ;closed; guhâh--caves; kim--whether; ajitah--the Almighty Lord; avati--give protection; na--not; upasannân--the surrendered soul; kasmât--what for, then; bhajanti--flatters; kavayah--the learned; dhana--wealth; durmada-andhân--too intoxicated by.

> > TRANSLATION

> > Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?

> > ******

> > TEXT 6

> > evam sva-citte svata eva siddha

> > âtmâ priyo 'rtho bhagavân anantah

> > tam nirvrito niyatârtho bhajeta

> > samsâra-hetûparamas' ca yatra

> > evam--thus; sva-citte--in one's own heart; svatah--by His omnipotency; eva--certainly; siddhah--fully represented; âtmâ--the Supersoul; priyah--very dear; artkah--substance; bhagavân--the Supreme Personality of Godhead; anantah--the eternal unlimited; tam--unto Him; nirvritah--being detached from the world; niyata--permanent; arthah--the supreme gain; bhajeta--one must worship; samsâra-hetu--the cause of the conditioned state of existence: uparamah--cessation; ca--certainly; yatra--in which.

> > TRANSLATION

> > Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence.

> > ******

> > TEXT 7

> > kas tâm tv anâdritya parânucintâm

> > rite pas'ûn asatîm nâma kuryât

> > pas'yan' janam patitam vaitaranyâm

> > sva-karmajân paritâpân' jushânam

> > kah--who else; tâm--that; tu--but; anâdritya--by neglecting; parâ-anucintâm--transcendental thoughts; rite--without; pas'ûn--the materialists; asatîm--in the nonpermanent; nâma--name; kuryât--will adopt; pas'yan--seeing definitely; janam--the general mass of people; patitam--fallen; vaitaranyâm--in Vaitaranî, the river of suffering; sva-karma-jân--produced from one's own work; paritâpân--suffering; jushânam--being overtaken by.

> > TRANSLATION

> > Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?

> > ******

> > TEXT 8

> > kecit sva-dehântar-hridayâvakâs'e

> > prâdes'a-mâtram purusham vasantam

> > catur-bhujam kan'ja-rathânga-s'ankha-

> > gadâ-dharam dhâranayâ smaranti

> > kecit--others; sva-deha-antah--within the body; hridaya-avakâs'e--in the region of the heart; prâdes'a-mâtram--measuring only eight inches; purusham--the Personality of Godhead; vasantam--residing; catuh-bhujam--with four hands; kan'ja--lotus; ratha-anga--the wheel of a chariot; s'ankha--conchshell; gadâ-dharam--and with a club in the hand; dhâranayâ--conceiving in that way; smaranti--do meditate upon Him.

> > TRANSLATION

> > Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.

> > ******

> > TEXT 9

> > prasanna-vaktram nalinâyatekshanam

> > kadamba-kin'jalka-pis'anga-vâsasam

> > lasan-mahâ-ratna-hiranmayângadam

> > sphuran-mahâ-ratna-kirîta-kundalam

> > prasanna--expresses happiness; vaktram--mouth; nalina-âyata--spread like the petals of a lotus; îkshanam--eyes; kadamba--kadamba flower; kin'jalka--saffron; pis'anga--yellow; vâsasam--garments; lasat--hanging; mahâ-ratna--valuable jewels; hiranmaya--made of gold; angadam--ornament; sphurat--glowing; mahâ-ratna--valuable jewels; kirîta--head dress; kundalam--earrings.

> > TRANSLATION

> > His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing head dress and earrings.

> > ******

> > TEXT 10

> > unnidra-hrit-pankaja-karnikâlaye

> > yoges'varâsthâpita-pâda-pallavam

> > s'rî-lakshanam kaustubha-ratna-kandharam

> > amlâna-lakshmyâ vana-mâlayâcitam

> > unnidra--blooming; hrit--heart; pankaja--lotus flower; karnikâ-âlaye--on the surface of the whorl; yoga-îs'vara--the great mystics; âsthâpita--placed; pâda-pallavam--lotus feet; s'rî--the goddess of fortune, or a beautiful calf; lakshanam--marked in that way; kaustubha--the Kaustubha jewel; ratna--other jewels; kandharam--on the shoulder; amlâna--quite fresh; laksmya--beauty; vana-mâlayâ--by a flower garland; âcitam--spread over.

> > TRANSLATION

> > His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers.

> > ******

> > TEXT 11

> > vibhûshitam mekhalayângulîyakair

> > mahâ-dhanair nûpura-kankanâdibhih

> > snigdhâmalâkun'cita-nîla-kuntalair

> > virocamânânana-hâsa-pes'alam

> > vibhûshitam--well decorated; mekhalayâ--with an ornamental wreath about the waist; angulîyakaih--by finger rings; mahâ-dhanaih--all highly valuable; nûpura--ringing leglets; kankana-âdibhih--also by bangles; snigdha--slick; amala--spotless; âkun'cita--curling; nîla--bluish; kuntalaih--hair; virocamâna--very pleasing; ânana--face; hâsa--smile; pes'alam--beautiful.

> > TRANSLATION

> > He is well decorated with an ornamental wreath about His waist and rings studded with valuable jewels on His fingers. His leglets, His bangles, His oiled hair, curling with a bluish tint, and His beautiful smiling face are all very pleasing.

> > ******

> > TEXT 12

> > adîna-lîlâ-hasitekshanollasad-

> > bhrû-bhanga-samsûcita-bhûry-anugraham

> > îksheta cintâmayam enam îs'varam

> > yâvan mano dhâranayâvatishthhate

> > adîna--very magnanimous; lîlâ--pastimes ; hasita--smiling; îkshana--by glancing over; ullasat--glowing; bhrû-bhanga--signals of the eyebrow; samsûcita--indicated; bhûri--extensive; anugraham--benediction; îksheta--one must concentrate on; cintâmayam--transcendental; enam--this particular; îs'varam--the Supreme Lord; yâvat--as long as; manah--the mind; dhâranayâ--by meditation; avatishthhate--can be fixed.

> > TRANSLATION

> > The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.

> > ******

> > TEXT 13

> > ekaikas'o 'ngâni dhiyânubhâvayet

> > pâdâdi yâvad dhasitam gadâbhritah

> > jitam jitam sthânam apohya dhârayet

> > param param s'uddhyati dhîr yathâ yathâ

> > eka-ekas'ah--one to one, or one after another; angâni--limbs; dhiyâ--by attention; anubhâvayet--meditate upon; pâda-âdi--legs, etc.; yâvat--until; hasitam--smiling; gadâ-bhritah--the personality of Godhead; jitam jitam--gradually controlling the mind; sthânam--place; apohya--leaving; dhârayet--meditate upon; param param--higher and higher; s'uddhyati--purified; dhîh--intelligence; yathâ yathâ--as much as.

> > TRANSLATION

> > The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

> > ******

> > TEXT 14

> > yâvan na jâyeta parâvare 'smin

> > vis'ves'vare drashthari bhakti-yogah

> > tâvat sthavîyah purushasya rûpam

> > kriyâvasâne prayatah smareta

> > yâvat--as long as; na--does not; jâyeta--develop; para--transcendental; avare--mundane; asmin--in this form of; vis'va-îs'vare--the Lord of all worlds; drashthari--unto the seer; bhakti-yogah--devotional service; tâvat--so long; sthavîyah--the gross materialist; purushasya--of the virât-purusha; rûpam--universal form; kriyâ-avasâne--at the end of one's prescribed duties; prayatah--with proper attention; smareta--one should remember.

> > TRANSLATION

> > Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.

> > ******

> > TEXT 15

> > sthiram sukham câsanam âsthito yatir

> > yadâ jihâsur imam anga lokam

> > kâle ca des'e ca mano na sajjayet

> > prânân niyacchen manasâ jitâsuh

> > sthiram--without being disturbed; sukham--comfortable; ca--also; âsanam--sitting accommodation; âsthitah--being situated; yatih--the sage; yadâ--whenever; jihâsuh--desires to give up; imam--this; anga--O King; lokam--this body; kâle--in time; ca--and; des'e--in a proper place; ca--also; manah--the mind; na--not; sajjayet--may not be perplexed; prânân--the senses; niyacchet--must control; manasâ--by the mind; jita-asuh--conquering the life air.

> > TRANSLATION

> > O King, whenever the yogi desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.

> > ******

> > TEXT 16

> > manah sva-buddhyâmalayâ niyamya

> > kshetra jn'a etâm ninayet tam âtmani

> > âtmânam âtmany avarudhya dhîro

> > labdhopas'ântir virameta krityât

> > manah--the mind; sva-buddhyâ--by his own intelligence; amalayâ--unalloyed; niyamya--by regulating; kshetra jn'e--unto the living entity; etâm--all of them; ninayet--merge; tam--that; âtmani--the self; âtmânam--the self; âtmani--in the Superself; avarudhya--being locked up; dhîrah--the fully satisfied; labdha-upas'ântih--one who has attained full bliss; virameta--ceases from; krityât--all other activities.

> > TRANSLATION

> > Thereafter, the yogî should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities.

> > ******

> > TEXT 17

> > na yatra kâlo 'nimishâm parah prabhuh

> > kuto nu devâ jagatâm ya îs'ire

> > na yatra sattvam na rajas tamas' ca

> > na vai vikâro na mahân pradhânam

> > na--not; yatra--wherein; kâlah--destructive time; animishâm--of the heavenly demigods; parah--superior; prabhuh--controller; kutah--where is there; nu--certainly; devâh--the demigods; jagatâm--the mundane creatures; ye--those; îs'ire--rules; na--not; yatra--therein; sattvam--mundane goodness; na--nor; rajah--mundane passion; tamah--mundane ignorance; ca--also; na--nor; vai--certainly; vikârah--transformation; na--nor; mahân--the material Causal Ocean; pradhânam--material nature.

> > TRANSLATION

> > In that transcendental state of labdhopas'ânti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. (And what to speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.

> > ******

> > TEXT 18

> > param padam vaishnavam âmananti tad

> > yan neti netîty atad utsisrikshavah

> > visrijya daurâtmyam ananya-sauhridâ

> > hridopaguhyârha-padam pade pade

> > param--the supreme; padam--situation; vaishnavam--in relation with the personality of Godhead; âmananti--do they know; tat--that; yat--which; na iti--not this; na iti--not this; iti--thus; atat--godless; utsisrikshavah--those who desire to avoid; visrijya--giving it up completely; daurâtmyam--perplexities; ananya--absolutely; sauhridâh--in good will; hridâ upaguhya--taking them into his heart; arha--that which is only worshipable; padam--lotus feet; pade pade--at every moment.

> > TRANSLATION

> > The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Vishnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.

> > ******

> > TEXT 19

> > ittham munis tûparamed vyavasthito

> > vijn'âna-drig-vîrya-su randhitâs'ayah

> > sva-pârshninâpîdya gudam tato 'nilam

> > sthâneshu shathsûnnamayej jita-klamah

> > ittham--thus, by Brahman realization; munih--the philosopher; tu--but; uparamet--should retire; vyavasthitah--well situated; vijn'âna-drik--by scientific knowledge; vîrya--strength; su-randhita--well regulated; âs'ayah--aim of life; sva-pârshninâ--with the heel of one's foot; âpîdya--by blocking; gudam--the air hole; tatah--thereafter; anilam--life air; sthâneshu--in the places; shathsu--six primary; unnamayet--must be lifted; jita-klamah--by extinguishing material desires.

> > TRANSLATION

> > By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one's foot and by lifting the life air from one place to another in the six primary places.

> > ******

> > TEXT 20

> > nâbhyâm sthitam hridy adhiropya tasmâd

> > udâna-gatyorasi tam nayen munih

> > tato 'nusandhâya dhiyâ manasvî

> > sva-tâlu-mûlam s'anakair nayeta

> > nâbhyâm--on the navel; sthitam--situated; hridi--in the heart; adhiropya--by placing; tasmât--from there; udâna--soaring; gatya--force; urasi--on the chest; tam--thereafter; nayet--should draw; munih--the meditative devotee; tatah--them; anusandhâya--just to search out; dhiyâ--by intelligence; manasvî--the meditative; sva-tâlu-mûlam--at the root of the palate; s'anakaih--slowly; nayeta--may be brought in.

> > TRANSLATION

> > The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence.

> > ******

> > TEXT 21

> > tasmâd bhruvor antaram unnayeta

> > niruddha-saptâyatano 'napekshah

> > sthitvâ muhûrtârdham akunthha-drishthir

> > nirbhidya mûrdhan visrijet param gatah

> > tasmât--from there; bhruvoh--of the eyebrows; antaram--in between; unnayeta--should be brought in; niruddha--by blocking; sapta--seven; âyatanah--outlets of the life air; anapekshah--independent of all material enjoyment; sthitvâ--by keeping; muhûrta--of a moment; ardham--half; akunthha--back home, back to Godhead; drishthih--one whose aim is targeted like that; nirbhidya--punching; mûrdhan--the cerebral hole; visrijet--should give up his body; param--the Supreme; gatah--having gone to.

> > TRANSLATION

> > Thereafter the bhakti-yogî should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme.

> > ******

> > TEXT 22

> > yadi prayâsyan nripa pârameshthhyam

> > vaihâyasânâm uta yad vihâram

> > ashthâdhipatyam guna-sannivâye

> > sahaiva gacchen manasendriyais' ca

> > yadi--however; prayâsyan--maintaining a desire; nripa--o King; pârameshthhyam--the governing planet of the material world; vaihâyasânâm--of the beings known as the Vaihâyasas; uta--it is said; yat--what is; vihâram--place of enjoyment; ashtha-âdhipatyam--lording it over with eightfold achievements; guna-sannivâye--in the world of three modes of nature; saha--along with; eva--certainly; gacchet--should go; manasâ--accompanied by the mind; indriyaih--and the senses; ca--also.

> > TRANSLATION

> > However, o King, if a yogî maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihâyasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses.

> > ******

> > TEXT 23

> > yoges'varânâm gatim âhur antar-

> > bahis-tri-lokyâh pavanântar-âtmanâm

> > na karmabhis tâm gatim âpnuvanti

> > vidyâ-tapo-yoga-samâdhi-bhâjâm

> > yoga-îs'varânâm--of the great saints and devotees; gatim--destination; âhuh--it is said; antah--within; bahih--without; tri-lokyâh--of the three planetary systems; pavana-antah--within the air; âtmanâm--of the subtle body; na--never; karmabhih--by fruitive activities; tâm--that; gatim--speed; âpnuvanti--achieve; vidyâ--devotional service; tapah--austerities; yoga--mystic power; samâdhi--knowledge; bhâjâm--of those who entertain.

> > TRANSLATION

> > The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.

> > ******

> > TEXT 24

> > vais'vânaram yâti vihâyasâ gatah

> > susumnayâ brahma-pathena s'ocishâ

> > vidhûta-kalko 'tha harer udastât

> > prayâti cakram nripa s'ais'umâram

> > vais'vânaram--the controlling deity of fire; yâti--goes; vihâyasâ--by the path in the sky (the milky way); gatah--by passing over; sushumnayâ--by the Sushumnâ; brahma--Brahmaloka; pathena--on the way to; s'ocishâ--illuminating; vidhûta--being washed off; kalkah--dirt; atha--thereafter; hareh--of Lord Hari; udastât--upwards; prayâti--does reach; cakram--circle; nripa--o King; s'ais'umâram--named S'is'umâra.

> > TRANSLATION

> > O King, when such a mystic passes over the Milky Way by the illuminating Sushumnâ to reach the highest planet, Brahmaloka, he goes first to Vais'vânara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of S'is'umâra, to relate with Lord Hari, the Personality of Godhead.

> > ******

> > TEXT 25

> > tad vis'va-nâbhim tv ativartya vishnor

> > anîyasâ virajenâtmanaikah

> > namaskritam brahma-vidâm upaiti

> > kalpâyusho yad vibudhâ ramante

> > tat--that; vis'va-nâbhim--navel of the universal Personality of Godhead; tu--but; ativartya--crossing over; vishnoh--of Lord Vishnu, the Personality of Godhead; anîyasâ--due to mystic perfection; virajena--by the purified; âtmanâ--by the living entity; ekah--alone; namaskritam--worshipable; brahma-vidâm--by those who are transcendentally situated; upaiti--reaches; kalpa-âyushah-- a period of 4.300.000.000 solar years; yat - ;the place; vibudhâh - ;self-realized souls; ramante--do enjoy.

> > TRANSLATION

> > This S'is'umâra is the pivot for the turning of the complete universe, and it is called the navel of Vishnu [Garbhodakas'âyî Vishnu]. The yogî alone goes beyond this circle of S'is'umâra and attains the planet [Maharloka] where purified saints like Bhrigu enjoy a duration of life of 4.3000.000.000 solar years. This planet is worshipable even for the saints who are transcendentally situated.

> > ******

> > TEXT 26

> > atho anantasya mukhânalena

> > dandahyamânam sa nirîkshya vis'vam

> > niryâti siddhes'vara-yushtha-dhishnyam

> > yad dvai-parârdhyam tad u pârameshthhyam

> > atho--thereupon; anantasya--of Ananta, the resting incarnation of Godhead; mukha-analena--by the fire emanating from His mouth; dandahyamânam--burning to ashes; sah--he; nirîkshya--by seeing this; vis'vam--the universe; niryâti--goes out; siddhes'vara-yushtha-dhishnyam--airplanes used by the great purified souls; yat--the place; dvai-parârdhyam - ;15.480.000.000.000 solar years; tat--that; u--the exalted; pârameshthhyam--Satyaloka, where Brahmâ resides.

> > TRANSLATION

> > At the time of the final devastation of the complete universe [the end of the duration of Brahmâ's life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogî sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15.480.000.000.000 years.

> > ******

> > TEXT 27

> > na yatra s'oko na jarâ na mrityur

> > nâtir na codvega rite kutas'cit

> > yac cit tato 'dah kripayânidam-vidâm

> > duranta-duhkha-prabhavânudars'anât

> > na--never; yatra--there are; s'okah--bereavement; na--nor; jarâ--old age; na--nor; mrityuh--death; na--nor; artih--pains; na--nor; ca--also; udvegah--anxieties; rite--save and except; kutas'cit--sometimes; yat--because of; cit--consciousness; tatah--therefore; adah--compassion; kripayâ--out of heartfelt sympathy; an-idam-vidâm--of those who are ignorant of the process of devotional service; duranta--unsurpassable; duhkha--misery; prabhava--repeated birth and death; anudars'anât--by successive experience.

> > TRANSLATION

> > In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world.

> > ******

> > TEXT 28

> > tato vis'esham pratipadya nirbhayas

> > tenâtmanâpo 'nala-mûrtir atvaran

> > jyotirmayo vâyum upetya kâle

> > vâyv-âtmanâ kham brihad âtma-lingam

> > tatah--thereafter; vis'esham--particularly; pratipadya--by obtaining; nirbhayah--without any doubt; tena--by that; âtmanâ--pure self; âpah--water; anala--fire; mûrtih--forms; atvaran--by surpassing; jyotih-mayah--effulgent; vâyum--atmosphere; upetya--having reached there; kâle--in due course of time; vâyu--air; âtmanâ--by the self; kham--ethereal; brihat--great; âtma-lingam--the real form of the self.

> > TRANSLATION

> > After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage.

> > ******

> > TEXT 29

> > ghrânena gandham rasanena vai rasam

> > rûpam ca drishthyâ s'vasanam tvacaiva

> > s'rotrena copetya nabho-gunatvam

> > prânena câkûtim upaiti yogî

> > ghrânena--by smelling; gandham--aroma; rasanena--by taste; vai--exactly; rasam--palate; rûpam--forms; ca--also; drishthyâ--by vision; s'vasanam--contact; tvacâ--touch; eva--as it were; s'rotrena--by vibration of the ear; ca--also; upetya--by achieving; nabhah-gunatvam--identification of ether; prânena--by sense organs; ca--also; âkûtim--material activities; upaiti--attains; yogî--the devotee.

> > TRANSLATION

> > The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities.

> > ******

> > TEXT 30

> > sa bhûta-sûkshmendriya-sannikarsham

> > manomayam devamayam vikâryam

> > samsâdya gatyâ saha tena yâti

> > vijn'âna-tattvam guna-sannirodham

> > sah--he (the devotee); bhûta--the gross; sûkshma--and the subtle; indriya--senses; sannikarsam--the point of neutralization; manah-mayam--the mental plane; deva-mayam--in the mode of goodness; vikâryam--egoism; samsâdya--surpassing; gatyâ--by the progress; saha--along with; tena--them; yâti--goes; vijn'âna--perfect knowledge; tattvam--truth; guna--the material modes; sannirodham--completely suspended.

> > TRANSLATION

> > The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization.

> > ******

> > TEXT 31

> > tenâtmanâtmânam upaiti s'ântam

> > ânandam ânandamayo 'vasâne

> > etâm gatim bhâgavatîm gato yah

> > sa vai punar neha vishajjate 'nga

> > tena--by that purified; âtmanâ--by the self; âtmânam--the Supersoul; upaiti--attains; s'ântam--rest; ânandam--satisfaction; ânandamayah--naturally so being; avasâne--being freed from all material contamination; etâm--such; gatim--destination; bhâgavatîm--devotional; gatah--attained by; yah--the person; sah--he; vai--certainly; punah--again; na--never; iha--in this material world; vishajjate--becomes attracted; anga--O Mahârâja Parîkshit.

> > TRANSLATION

> > Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and henever returns.

> > ******

> > TEXT 32

> > ete sritî te nripa veda-gîte

> > tvayâbhiprishthe ca sanâtane ca

> > ye vai purâ brahmana âha tushtha

> > ârâdhito bhagavân vâsudevah

> > ete--all that is described; sritî--way; te--unto you; nripa--O Mahârâja Parîkshit; veda-gîte--according to the version of the Vedas; tvayâ--by Your Majesty; abhiprishthe--being properly inquired; ca--also; sanâtane--in the matter of eternal truth; ca--verily; ye--which; vai--certainly; purâ--before; brahmane--unto Lord Brahmâ; âha--said; tushthah--being satisfied; ârâdhitah--being worshiped: bhagavân--the personality of Godhead; vâsudevah--Lord Krishna.

> > TRANSLATION

> > Your Majesty Mahârâja Parîkshit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Krishna unto Brahmâ, with whom the Lord was satisfied upon being properly worshiped.

> > ******

> > TEXT 33

> > na hy ato 'nyah s'ivah panthâ

> > vis'atah samsritâv iha

> > vâsudeve bhagavati

> > bhakti-yogo yato bhavet

> > na--never; hi--certainly; atah--beyond this; anyah--any other; s'ivah--auspicious; panthâh--means; vis'atah--wandering; samsritau--in the material world; iha--in this life; vâsudeve--unto Lord Vâsudeva, Krishna; bhagavati--the Personality of Godhead; bhakti-yogah--direct devotional service; yatah--wherein; bhavet--may result in.

> > TRANSLATION

> > For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Krishna.

> > ******

> > TEXT 34

> > bhagavân brahma kârtsnyena

> > trir anvîkshya manîshayâ

> > tad adhyavasyat kûta-stho

> > ratir âtman yato bhavet

> > bhagavân--the great personality Brahmâ; brahma--the Vedas; kârtsnyena--by summarization; trih--three times; anvîkshya--scrutinizingly examined; manîshayâ--with scholarly attention; tat--that; adhyavasyat--ascertained it; kûta-sthah--with concentration of the mind; ratih--attraction; âtman (âtmani)--unto the Supreme personality of Godhead S'rî Krishna; yatah--by which; bhavet--it so happens.

> > TRANSLATION

> > The great personality Brahmâ, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead S'rî Krishna is the highest perfection of religion.

> > ******

> > TEXT 35

> > bhagavân sarva-bhûteshu

> > lakshitah svâtmanâ harih

> > dris'yair buddhy-âdibhir drushthâ

> > lakshanair anumâpakaih

> > bhagavân--the Personality of Godhead; sarva--all; bhûteshu--in the living entities; lakshitah--is visible; sva-âtmanâ--along with the self; harih--the Lord; dris'yaih--by what is seen; buddhi-âdibhih--by intelligence; drashthâ--one who sees; lakshanaih--by different signs; anumâpakaih--by hypothesis.

> > TRANSLATION

> > The Personality of Godhead Lord S'rî Krishna is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.

> > ******

> > TEXT 36

> > tasmât sarvâtmanâ râjan

> > harih sarvatra sarvadâ

> > s'rotavyah kîrtitavyas' ca

> > smartavyo bhagavân nrinâm

> > tasmât--therefore; sarva--all; âtmanâ--soul; râjan--O King; harih--the Lord; sarvatra--everywhere; sarvadâ--always; s'rotavyah--must be heard; kîrtitavyah--glorified; ca--also; smartavya h--be remembered; bhagavân--the Personality of Godhead; nrinâm--by the human being.

> > TRANSLATION

> > O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.

> > ******

> > TEXT 37

> > pibanti ye bhagavata âtmanah satâm

> > kathâmritam s'ravana-puteshu sambhritam

> > punanti te vishaya-vidûshitâs'ayam

> > vrajanti tac-carana-saroruhântikam

> > pibanti--who drink; ye--those; bhagavatah--of the Personality of Godhead; âtmanah--of the most dear; satâm--of devotees; kathâ-amritam--the nectar of the messages; s'ravana-putheshu--within the earholes; sambhritam--fully filled; punanti--purify; te--their; vishaya--material enjoyment; vidûshita-âs'ayam--polluted aim of life; vrajanti--do go back; tat--the Lord's; carana--feet; saroruha-antikam--near the lotus.

> > TRANSLATION

> > Those who drink through aural reception, fully filled with the nectarean message of Lord Krishna, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

> > Back to the running text