> > 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 2

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

> > Chapter Twenty: Conversation Between Maitreya and Vidura

> > TEXT 1

> > saunaka uvaca

> > mahim pratistham adhyasya

> > saute svayambhuvo manuh

> > kany anvatisthad dvarani

> > margayavara janmanam

> > saunakah: Saunaka; uvaca: said; mahim: the earth; pratistham: situated; adhyasya: having secured; saute: O Suta Gosvami; svayambhuvah: Svayambhuva; manuh: Manu; kani: what; anvatisthat: performed; dvarani: ways; margaya: to get out; avara: later; janmanam: of those to be born.

> > TRANSLATION

> > Sri Saunaka inquired: O Suta Gosvami, after the earth was again situated in its orbit, what did Svayambhuva Manu do to show the path of liberation to persons who were to take birth later on?

> > *******

> > TEXT 2

> > ksatta maha-bhagavatah

> > krsnasyaikantikah suhrt

> > yas tatyajagrajam krsne

> > sapatyam aghavan iti

> > ksatta: Vidura; maha-bhagavatah: a great devotee of the Lord; krsnasya: of Lord Krsna; ekantikah: unalloyed devotee; suhrt: intimate friend; yah: he who; tatyaja: abandoned; agra jam: his elder brother (King Dhrtarastra); krsne: toward Krsna; sa-apatyam: along with his one hundred sons; agha-van: offender; iti: thus.

> > TRANSLATION

> > Saunaka Rsi inquired about Vidura, who was a great devotee and friend of Lord Krsna and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.

> > *******

> > TEXT 3

> > dvaipayanad anavaro

> > mahitve tasya dehajah

> > sarvatmana sritah krsnam

> > tat-params capy anuvratah

> > dvaipayanat: from Vyasadeva; anavarah: in no way inferior; mahitve: in greatness; tasya: his (Vyasa's); deha jah: born of his body; sarva-atmana: with all his heart; sritah: took shelter; krsnam: Lord Krsna; tat-paran: those devoted to Him; ca: and; api: also; anuvratah: followed.

> > TRANSLATION

> > Vidura was born from the body of Veda-vyasa and was not less than he. Thus he accepted the lotus feet of Krsna wholeheartedly and was attached to His devotees.

> > *******

> > TEXT 4

> > kim anvaprcchan maitreyam

> > virajas tirtha-sevaya

> > upagamya kusavarta

> > asinam tattva-vittamam

> > kim: what; anvaprcchat: inquired; maitreyam: from the sage Maitreya; virajah: Vidura, who was without material contamination; tirtha-sevaya: by visiting sacred places; upagamya: having met; kusavarte: at Kusavarta (Haridvara, or Hardwar); asinam: who was abiding; tattva-vit-tamam: the foremost knower of the science of spiritual life.

> > TRANSLATION

> > Vidura was purified of all passion by wandering in sacred places, and at last he reached Hardwar, where he met the great sage who knew the science of spiritual life, and he inquired from him. Saunaka Rsi therefore asked: What more did Vidura inquire from Maitreya?

> > *******

> > TEXT 5

> > tayoh samvadatoh suta

> > pravrtta hy amalah kathah

> > apo ganga ivagha-ghnir

> > hareh padambujasrayah

> > tayoh: while the two (Maitreya and Vidura); samvadatoh: were conversing; suta: O Suta; pravrttah: arose; hi: certainly; amalah: spotless; kathah: narrations; apah: waters; gangah: of the River Ganges; iva: like; agha-ghnih: vanquishing all sins; hareh: of the Lord; pada-ambuja: the lotus feet; asrayah: taking shelter.

> > TRANSLATION

> > Saunaka inquired about the conversation between Vidura and Maitreya: There must have been many narrations of the spotless pastimes of the Lord. The hearing of such narrations is exactly like bathing in the water of the Ganges, for it can free one from all sinful reactions.

> > *******

> > TEXT 6

> > ta nah kirtaya bhadram te

> > kirtanyodara-karmanah

> > rasajnah ko nu trpyeta

> > hari-lilamrtam piban

> > tah: those talks; nah: to us; kirtaya: narrate; bhadram te: may all good come unto you; kirtanya: should be chanted; udara: liberal; karmanah: activities; rasa jnah: a devotee who can appreciate mellow tastes; kah: who; nu: indeed; trpyeta: would feel satisfied; hari-lila-amrtam: the nectar of the pastimes of the Lord; piban: drinking.

> > TRANSLATION

> > O Suta Gosvami, all good fortune to you! Please narrate the activities of the Lord, which are all magnanimous and worth glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the Lord?

> > *******

> > TEXT 7

> > evam ugrasravah prsta

> > rsibhir naimisayanaih

> > bhagavaty arpitadhyatmas

> > tan aha sruyatam iti

> > evam: thus; ugrasravah: Suta Gosvami; prstah: being asked; rsibhih: by the sages; naimisa-ayanaih: who were assembled in the forest of Naimisa; bhagavati: unto the Lord; arpita: dedicated; adhyatmah: his mind; tan: to them; aha: said; sruyatam: just hear; iti: thus.

> > *******

> > TEXT 8

> > suta uvaca

> > harer dhrta-kroda-tanoh sva-mayaya

> > nisamya gor uddharanam rasatalat

> > lila-m hiranyaksam avajnaya hatam

> > sanjata-harso munim aha bharatah

> > sutah uvaca: Suta said; hareh: of the Lord; dhrta: who had assumed; kroda: of a boar; tanoh: body; sva-mayaya: by His divine potency; nisamya: having heard; goh: of the earth; uddharanam: uplifting; rasatalat: from the bottom of the ocean; lilam: sport; hiranyaksam: the demon Hiranyaksa; avajnaya: neglectfully; hatam: killed; sanjata-harsah: being overjoyed; munim: to the sage (Maitreya); aha: said; bharatah: Vidura.

> > TRANSLATION

> > Suta Gosvami continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiranyaksa. Vidura then spoke to the sage as follows.

> > *******

> > TEXT 9

> > vidura uvaca

> > prajapati-patih srstva

> > praja-sarge prajapatin

> > kim arabhata me brahman

> > prabruhy avyakta-marga-vit

> > vidurah uvaca: Vidura said; prajapati-patih: Lord Brahma; srstva: after creating; praja-sarge: for the purpose of creating living beings; prajapatin: the Prajapatis; kim: what; arabhata: started; me: to me; brahman: O holy sage; prabruhi: tell; avyakta-marga-vit: knower of that which we do not know.

> > TRANSLATION

> > Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahma do to create living beings after evolving the Prajapatis, the progenitors of living beings?

> > *******

> > TEXT 10

> > ye maricy-adayo vipra

> > yas tu svayambhuvo manuh

> > te vai brahmana adesat

> > katham etad abhavayan

> > ye: those; marici-adayah: great sages headed by Marici; viprah: brahmanas; yah: who; tu: indeed; svayambhuvah manuh: and Svayambhuva Manu; te: they; vai: indeed; brahmanah: of Lord Brahma; adesat: by the order; katham: how; etat: this universe; abhavayan: evolved.

> > TRANSLATION

> > Vidura inquired: How did the Prajapatis [such progenitors of living entities as Marici and Svayambhuva Manu] create according to the instruction of Brahma, and how did they evolve this manifested universe?

> > *******

> > TEXT 11

> > sa-dvitiyah kim asrjan

> > svatantra uta karmasu

> > aho svit samhatah sarva

> > idam sma samakalpayan

> > sa-dvitiyah: with their wives; kim: whether; asrjan: created; svatantrah: remaining independent; uta: or; karmasu: in their actions; aho svit: or else; samhatah: jointly; sarve: all the Prajapatis; idam: this; sma samakalpayan: produced.

> > TRANSLATION

> > Did they evolve the creation in conjunction with their respective wives, did they remain independent in their action, or did they all jointly produce it?

> > *******

> > TEXT 12

> > maitreya uvaca

> > daivena durvitarkyena

> > parenanimisena ca

> > jata-ksobhad bhagavato

> > mahan asid guna-trayat

> > maitreyah uvaca: Maitreya said; daivena: by superior management known as destiny; durvitarkyena: beyond empiric speculation; parena: by Maha-Visnu; animisena: by the potency of eternal time; ca: and; jata-ksobhat: the equilibrium was agitated; bhagavatah: of the Personality of Godhead; mahan: the total material elements (the mahat-tattva); asit: were produced; guna-trayat: from the three modes of nature.

> > TRANSLATION

> > Maitreya said: When the equilibrium of the combination of the three modes of nature was agitated by the unseen activity of the living entity, by Maha-Visnu and by the force of time, the total material elements were produced.

> > *******

> > TEXT 13

> > rajah-pradhanan mahatas

> > tri-lingo daiva-coditat

> > jatah sasarja bhutadir

> > viyad-adini pancasah

> > rajah-pradhanat: in which the element of rajas, or passion, predominates; mahatah: from the mahat-tattva; tri-lingah: of three kinds; daiva-coditat: impelled by superior authority; jatah: was born; sasarja: evolved; bhuta-adih: the false ego (origin of the material elements); viyat: the ether; adini: beginning with; pancasah: in groups of five.

> > TRANSLATION

> > As impelled by the destiny of the jiva, the false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of rajas predominates. From the ego, in turn, evolved many groups of five principles.

> > *******

> > TEXT 14

> > tani caikaikasah srastum

> > asamarthani bhautikam

> > samhatya daiva-yogena

> > haimam andam avasrjan

> > tani: those elements; ca: and; eka-ekasah: separately; srastum: to produce; asamarthani: unable; bhautikam: the material universe; samhatya: having combined; daiva-yogena: with the energy of the Supreme Lord; haimam: shining like gold; andam: globe; avasrjan: produced.

> > TRANSLATION

> > Separately unable to produce the material universe, they combined with the help of the energy of the Supreme Lord and were able to produce a shining egg.

> > *******

> > TEXT 15

> > so 'sayistabdhi-salile

> > andakoso niratmakah

> > sagram vai varsa-sahasram

> > anvavatsit tam isvarah

> > sah: it; asayista: lay; abdhi-salile: on the waters of the Causal Ocean; anda-kosah: egg; niratmakah: in an unconscious state; sa-agram: a little more than; vai: in fact; varsa-sahasram: a thousand years; anvavatsit: became situated; tam: in the egg; isvarah: the Lord.

> > TRANSLATION

> > For over one thousand years the shiny egg lay on the waters of the Causal Ocean in the lifeless state. Then the Lord entered it as Garbhodakasayi Visnu.

> > *******

> > TEXT 16

> > tasya nabher abhut padmam

> > sahasrarkoru-didhiti

> > sarva jivanikayauko

> > yatra svayam abhut svarat

> > tasya: of the Lord; nabheh: from the navel; abhut: sprouted up; padmam: a lotus; sahasra-arka: a thousand suns; uru: more; didhiti: with dazzling splendor; sarva: all; jiva-nikaya: resting place of conditioned souls; okah: place; yatra: where; svayam: himself; abhut: emanated; sva-rat: the omnipotent (Lord Brahma).

> > TRANSLATION

> > From the navel of the Personality of Godhead Garbhodakasayi Visnu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus flower was the omnipotent Brahma

> > *******

> > TEXT 17

> > so 'nuvisto bhagavata

> > yah sete salilasaye

> > loka-samstham yatha purvam

> > nirmame samsthaya svaya

> > sah: Lord Brahma; anuvistah: was entered; bhagavata: by the Lord; yah: who; sete: sleeps; salila-asaye: on the Garbhodaka Ocean; loka-samstham: the universe; yatha purvam: as previously; nirmame: created; samsthaya: by intelligence; svaya: his own.

> > TRANSLATION

> > When that Supreme Personality of Godhead who is lying on the Garbhodaka Ocean entered the heart of Brahma, Brahma brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before.

> > *******

> > TEXT 18

> > sasarja cchayayavidyam

> > panca-parvanam agratah

> > tamisram andha-tamisram

> > tamo moho maha-tamah

> > sasarja: created; chayaya: with his shadow; avidyam: ignorance; panca-parvanam: five varieties; agratah: first of all; tamisram: tamisra; andha-tamisram: andha-tamisra; tamah: tamas; mohah: moha; maha-tamah: maha-tamas, or maha-moha.

> > TRANSLATION

> > First of all, Brahma created from his shadow the coverings of ignorance of the conditioned souls. They are five in number and are called tamisra, andha-tamisra, tamas, moha and maha-moha.

> > *******

> > TEXT 19

> > visasarjatmanah kayam

> > nabhinandams tamomayam

> > jagrhur yaksa-raksamsi

> > ratrim ksut-trt-samudbhavam

> > visasarja: threw off; atmanah: his own; kayam: body; na: not; abhinandan: being pleased; tamah-mayam: made of ignorance; jagrhuh: took possession; yaksa-raksamsi: the Yaksas and Raksasas; ratrim: night; ksut: hunger; trt: thirst; samudbhavam: the source.

> > TRANSLATION

> > Out of disgust, Brahma threw off the body of ignorance, and taking this opportunity, Yaksas and Raksasas sprang for possession of the body, which continued to exist in the form of night. Night is the source of hunger and thirst.

> > *******

> > TEXT 20

> > ksut-trdbhyam upasrstas te

> > tam jagdhum abhidudruvuh

> > ma raksatainam jaksadhvam

> > ity ucuh ksut-trd-arditah

> > ksut-trdbhyam: by hunger and thirst; upasrstah: were overcome; te: the demons (Yaksas and Raksasas); tam: Lord Brahma; jagdhum: to eat; abhidudruvuh: ran toward; ma: do not; raksata: spare; enam: him; jaksadhvam: eat; iti: thus; ucuh: said; ksut-trt-arditah: afflicted by hunger and thirst.

> > TRANSLATION

> > Overpowered by hunger and thirst, they ran to devour Brahma from all sides and cried, "Spare him not! Eat him up!"

> > *******

> > TEXT 21

> > devas tan aha samvigno

> > ma mam jaksata raksata

> > aho me yaksa-raksamsi

> > praja yuyam babhuvitha

> > devah: Lord Brahma; tan: to them; aha: said; samvignah: being anxious; ma: do not; mam: me; jaksata: eat; raksata: protect; aho: oh; me: my; yaksa-raksamsi: O Yaksas and Raksasas; prajah: sons; yuyam: you; babhuvitha: were born.

> > TRANSLATION

> > Brahma, the head of the demigods, full of anxiety, asked them, "Do not eat me, but protect me. You are born from me and have become my sons. Therefore you are Yaksas and Raksasas."

> > *******

> > TEXT 22

> > devatah prabhaya ya ya

> > divyan pramukhato 'srjat

> > te aharsur devayanto

> > visrstam tam prabham ahah

> > devatah: the demigods; prabhaya: with the glory of light; yah yah: those who; divyan: shining; pramukhatah: chiefly; asrjat: created; te: they; aharsuh: took possession of; devayantah: being active; visrstam: separated; tam: that; prabham: effulgent form; ahah: daytime.

> > TRANSLATION

> > He then created the chief demigods, who were shining with the glory of goodness. He dropped before them the effulgent form of daytime, and the demigods sportingly took possession of it.

> > *******

> > TEXT 23

> > devo 'devan jaghanatah

> > srjati smatilolupan

> > ta enam lolupataya

> > maithunayabhipedire

> > devah: Lord Brahma; adevan: demons; jaghanatah: from his buttocks; srjati sma: gave birth; ati-lolupan: excessively fond of sex; te: they; enam: Lord Brahma; lolupataya: with lust; maithunaya: for copulation; abhipedire: approached.

> > TRANSLATION

> > Lord Brahma then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.

> > *******

> > TEXT 24

> > tato hasan sa bhagavan

> > asurair nirapatrapaih

> > anviyamanas tarasa

> > kruddho bhitah parapatat

> > tatah: then; hasan: laughing; sah bhagavan: the worshipful Lord Brahma; asuraih: by the demons; nirapatrapaih: shameless; anviyamanah: being followed; tarasa: in great haste; kruddhah: angry; bhitah: being afraid; parapatat: ran away.

> > TRANSLATION

> > The worshipful Brahma first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear.

> > *******

> > TEXT 25

> > sa upavrajya varadam

> > prapannarti-haram harim

> > anugrahaya bhaktanam

> > anurupatma-da rsanam

> > sah: Lord Brahma; upavrajya: approaching; vara-dam: the bestower of all boons; prapanna: of those taking shelter at His lotus feet; arti: distress; haram: who dispels; harim: Lord Sri Hari; anugrahaya: for showing mercy; bhaktanam: to His devotees; anurupa: in suitable forms; atma-darsanam: who manifests Himself.

> > TRANSLATION

> > He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.

> > *******

> > TEXT 26

> > pahi ma-m paramatmams te

> > presanenasrjam prajah

> > ta ima yabhitum papa

> > upakramanti mam prabho

> > pahi: protect; mam: me; parama-atman: O Supreme Lord; te: Your; presanena: by order; asrjam: I created; prajah: living beings; tah imah: those very persons; yabhitum: to have sex; papah: sinful beings; upakramanti: are approaching; mam: me; prabho: O Lord.

> > TRANSLATION

> > Lord Brahma, approaching the Lord, addressed Him thus: My Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me.

> > *******

> > TEXT 27

> > tvam ekah kila lokanam

> > klistanam klesa-nasanah

> > tvam ekah klesadas tesam

> > anasanna-padam tava

> > tvam: You; ekah: alone; kila: indeed; lokanam: of the people; klistanam: afflicted with miseries; klesa: the distresses; nasanah: relieving; tvam ekah: You alone; klesa-dah: inflicting distress; tesam: on those; anasanna: not taken shelter; padam: feet; tava: Your.

> > TRANSLATION

> > My Lord, You are the only one capable of ending the affliction of the distressed and inflicting agony on those who never resort to Your feet.

> > *******

> > TEXT 28

> > so 'vadharyasya karpanyam

> > viviktadhyatma-darsanah

> > vimuncatma-tanum ghoram

> > ity ukto vimumoca ha

> > sah: the Supreme Lord, Hari; avadharya: perceiving; asya: of Lord Brahma; karpanyam: the distress; vivikta: without a doubt; adhyatma: minds of others; darsanah: one who can see; vimunca: cast off; atma-tanum: your body; ghoram: impure; iti uktah: thus commanded; vimumoca ha: Lord Brahma threw it off.

> > TRANSLATION

> > The Lord, who can distinctly see the minds of others, perceived Brahma's distress and said to him: "Cast off this impure body of yours." Thus commanded by the Lord, Brahma cast off his body.

> > *******

> > TEXT 29

> > tam kvanac-caranambhojam

> > mada-vihvala-locanam

> > kanci-kalapa-vilasad-

> > dukula-cchanna-rodhasam

> > tam: that body; kvanat: tinkling with ankle bells; carana-ambhojam: with lotus feet; mada: intoxication; vihvala: overwhelmed; locanam: with eyes; kanci-kalapa: with a girdle made of golden ornaments; vilasat: shining; dukula: by fine cloth; channa: covered; rodhasam: having hips.

> > TRANSLATION

> > The body given up by Brahma took the form of the evening twilight, when the day and night meet, a time which kindles passion. The asuras, who are passionate by nature, dominated as they are by the element of rajas, took it for a damsel, whose lotus feet resounded with the tinkling of anklets, whose eyes were wide with intoxication and whose hips were covered by fine cloth, over which shone a girdle.

> > *******

> > TEXT 30

> > anyonya-slesayottunga-

> > nirantara-payodharam

> > sunasam sudvijam snigdha-

> > hasa-lilavalokanam

> > anyonya: to each other; slesaya: because of clinging; uttunga: raised; nirantara: without intervening space; payah-dharam: breasts; su-nasam: shapely nose; su-dvijam: beautiful teeth; snigdha: lovely; hasa: smile; lila-avalokanam: sportful glance.

> > TRANSLATION

> > Her breasts projected upward because of their clinging to each other, and they were too contiguous to admit any intervening space. She had a shapely nose and beautiful teeth; a lovely smile played on her lips, and she cast a sportful glance at the asuras.

> > *******

> > TEXT 31

> > guhantim vridayatmanam

> > nilalaka-va ruthinim

> > upalabhyasura dharma

> > sarve sammumuhuh striyam

> > guhantim: hiding; vridaya: out of shyness; atmanam: herself; nila: dark; alaka: hair; varuthinim: a bunch; upalabhya: upon imagining; asurah: the demons; dharma: O Vidura; sarve: all; sammumuhuh: were captivated; striyam: woman.

> > TRANSLATION

> > Adorned with dark tresses, she hid herself, as it were, out of shyness. Upon seeing that girl, the asuras were all infatuated with an appetite for sex.

> > *******

> > TEXT 32

> > aho rupam aho dhairyam

> > aho asya navam vayah

> > madhye kamayamananam

> > akameva visarpati

> > aho: oh; rupam: what beauty; aho: oh; dhairyam: what self-control; aho: oh; asyah: her; navam: budding; vayah: youth; madhye: in the midst; kamayamananam: of those passionately longing for; akama: free from passion; iva: like; visarpati: walking with us.

> > TRANSLATION

> > The demons praised her: Oh, what a beauty! What rare self-control! What a budding youth! In the midst of us all, who are passionately longing for her, she is moving about like one absolutely free from passion.

> > *******

> > TEXT 33

> > vitarkayanto bahudha

> > tam sandhyam pramadakrtim

> > abhisambhavya visrambhat

> > paryaprcchan kumedhasah

> > vitarkayantah: indulging in speculations; bahudha: various kinds; tam: her; sandhyam: the evening twilight; pramada: a young woman; akrtim: in the form of; abhisambhavya: treating with great respect; visrambhat: fondly; paryaprcchan: questioned; ku-medhasah: wicked-minded.

> > TRANSLATION

> > Indulging in various speculations about the evening twilight, which appeared to them endowed with the form of a young woman, the wicked-minded asuras treated her with respect and fondly spoke to her as follows.

> > *******

> > TEXT 34

> > kasi kasyasi rambhoru

> > ko varthas te 'tra bhamini

> > rupa-dravina-panyena

> > durbhagan no vibadhase

> > ka: who; asi: are you; kasya: belonging to whom; asi: are you; rambhoru: O pretty one; kah: what; va: or; arthah: object; te: your; atra: here; bhamini: O passionate lady; rupa: beauty; dravina: priceless; panyena: with the commodity; durbhagan: unfortunate; nah: us; vibadhase: you tantalize.

> > TRANSLATION

> > Who are you, O pretty girl? Whose wife or daughter are you, and what can be the object of your appearing before us? Why do you tantalize us, unfortunate as we are, with the priceless commodity of your beauty?

> > *******

> > TEXT 35

> > ya va kacit tvam abale

> > distya sandarsanam tava

> > utsunosiksamananam

> > kanduka-kridaya manah

> > ya: whosoever; va: or; kacit: anyone; tvam: you; abale: O beautiful girl; distya: by fortune; sanda rsanam: seeing; tava: of you; utsunosi: you agitate; iksamananam: of the onlookers; kanduka: with a ball; kridaya: by play; manah: the mind.

> > TRANSLATION

> > Whosoever you may be, O beautiful girl, we are fortunate in being able to see you. While playing with a ball, you have agitated the minds of all onlookers.

> > *******

> > TEXT 36

> > naikatra te jayati salini pada-padmam

> > ghnantya muhuh kara-talena patat-patangam

> > madhyam visidati brhat-stana-bhara-bhitam

> > santeva drstir amala susikha-samuhah

> > na: not; ekatra: in one place; te: your; jayati: stay; salini: O beautiful woman; pada-padmam: lotus feet; ghnantyah: striking; muhuh: again and again; kara-talena: by the palm of the hand; patat: bouncing; patangam: the ball; madhyam: waist; visidati: gets fatigued; brhat: full grown; stana: of your breasts; bhara: by the weight; bhitam: oppressed; santa iva: as if fatigued; drstih: vision; amala: clear; su: beautiful; sikha: your hair; samuhah: bunch.

> > TRANSLATION

> > O beautiful woman, when you strike the bouncing ball against the ground with your hand again and again, your lotus feet do not stay in one place. Oppressed by the weight of your full-grown breasts, your waist becomes fatigued, and your clear vision grows dull, as it were. Pray braid your comely hair.

> > *******

> > TEXT 37

> > iti sayantanim sandhyam

> > asurah pramadayatim

> > pralobhayantim jagrhur

> > matva mudha-dhiyah striyam

> > iti: in this way; sayantanim: the evening; sandhyam: twilight; asurah: the demons; pramadayatim: behaving like a wanton woman; pralobhayantim: alluring; jagrhuh: seized; matva: thinking to be; mudha-dhiyah: unintelligent; striyam: a woman.

> > TRANSLATION

> > The asuras, clouded in their understanding, took the evening twilight to be a beautiful woman showing herself in her alluring form, and they seized her.

> > *******

> > TEXT 38

> > prahasya bhava-gambhiram

> > jighrantyatmanam atmana

> > kantya sasarja bhagavan

> > gandharvapsarasam ganan

> > prahasya: smiling; bhava-gambhiram: with a deep purpose; jighrantya: understanding; atmanam: himself; atmana: by himself; kantya: by his loveliness; sasarja: created; bhagavan: the worshipful Lord Brahma; gandharva: the celestial musicians; apsarasam: and of the heavenly dancing girls; ganan: the hosts of.

> > TRANSLATION

> > With a laugh full of deep significance, the worshipful Brahma then evolved by his own loveliness, which seemed to enjoy itself by itself, the hosts of Gandharvas and Apsaras.

> > *******

> > TEXT 39

> > visasarja tanum tam vai

> > jyotsnam kantimatim priyam

> > ta eva cadaduh pritya

> > visvavasu-purogamah

> > visasarja: gave up; tanum: form; tam: that; vai: in fact; jyotsnam: moonlight; kanti-matim: shining; priyam: beloved; te: the Gandharvas; eva: certainly; ca: and; adaduh: took possession; pritya: gladly; visvavasu-purah-gamah: headed by Visvavasu.

> > TRANSLATION

> > After that, Brahma gave up that shining and beloved form of moonlight. Visvavasu and other Gandharvas gladly took possession of it.

> > *******

> > TEXT 40

> > srstva bhuta-pisacams ca

> > bhagavan atma-tandrina

> > dig-vasaso mukta-kesan

> > viksya camilayad drsau

> > srstva: having created; bhuta: ghosts; pisacan: fiends; ca: and; bhagavan: Lord Brahma; atma: his; tandrina: from laziness; dik-vasasah: naked; mukta: disheveled; kesan: hair; viksya: seeing; ca: and; amilayat: closed; drsau: two eyes.

> > TRANSLATION

> > The glorious Brahma next evolved from his sloth the ghosts and fiends, but he closed his eyes when he saw them stand naked with their hair scattered.

> > *******

> > TEXT 41

> > jagrhus tad-visrstam tam

> > jrmbhanakhyam tanum prabhoh

> > nidram indriya-vikledo

> > yaya bhutesu drsyate

> > yenocchistan dharsayanti

> > tam unmadam pracaksate

> > jagrhuh: took possession; tat-visrstam: thrown off by him; tam: that; jrmbhana-akhyam: known as yawning; tanum: the body; prabhoh: of Lord Brahma; nidram: sleep; indriya-vikledah: drooling; yaya: by which; bhutesu: among the living beings; drsyate: is observed; yena: by which; ucchistan: smeared with stool and urine; dharsayanti: bewilder; tam: that; unmadam: madness; pracaksate: is spoken of.

> > TRANSLATION

> > The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahma, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity.

> > *******

> > TEXT 42

> > urjasvantam manyamana

> > atmanam bhagavan ajah

> > sadhyan ganan pitr-ganan

> > paroksenasrjat prabhuh

> > urjah-vantam: full of energy; manyamanah: recognizing; atma: nam: himself; bhagavan: the most worshipful; ajah: Brahma; sadhyan: the demigods; ganan: hosts; pitr-ganan: and the Pitas; paroksena: from his invisible form; asrjat: created; prabhuh: the lord of beings.

> > TRANSLATION

> > Recognizing himself to be full of desire and energy, the worshipful Brahma, the creator of the living entities, evolved from his own invisible form, from his navel, the hosts of Sadhyas and Pitas.

> > *******

> > TEXT 43

> > ta atma-sargam tam kayam

> > pitarah pratipedire

> > sadhyebhyas ca pitrbhyas ca

> > kavayo yad vitanvate

> > te: they; atma-sargam: source of their existence; tam: that; kayam: body; pitarah: the Pitas; pratipedire: accepted; sadhyebhyah: to the Sadhyas; ca: and; pitrbhyah: to the Pitas; ca: also; kavayah: those well versed in rituals; yat: through which; vitanvate: offer oblations.

> > TRANSLATION

> > The Pitas themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer oblations to the Sadhyas and Pitas [in the form of their departed ancestors] on the occasion of sraddha.

> > *******

> > TEXT 44

> > siddhan vidyadharams caiva

> > tirodhanena so 'srjat

> > tebhyo 'dadat tam atmanam

> > antardhanakhyam adbhutam

> > siddhan: the Siddhas; vidyadharan: Vidyadharas; ca eva: and also; tirodhanena: by the faculty of remaining hidden from vision; sah: Lord Brahma; asrjat: created; tebhyah: to them; adadat: gave; tam atmanam: that form of his; antardhana-akhyam: known as the Antardhana; adbhutam: wonderful.

> > TRANSLATION

> > Then Lord Brahma, by his ability to be hidden from vision, created the Siddhas and Vidyadharas and gave them that wonderful form of his known as the Antardhana.

> > *******

> > TEXT 45

> > sa kinnaran kimpurusan

> > pratyatmyenasrjat prabhuh

> > manayann atmanatmanam

> > atmabhasam vilokayan

> > sah: Lord Brahma; kinnaran: the Kinnaras; kimpurusan: the Kimpurusas; pratyatmyena: from his reflection (in water); asrjat: created; prabhuh: the lord of the living beings (Brahma); manayan: admiring; atmana atmanam: himself by himself; atma-abhasam: his reflection; vilokayan: seeing.

> > TRANSLATION

> > One day, Brahma, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpurusas as well as Kinnaras out of that reflection.

> > *******

> > TEXT 46

> > te tu tajjagrhu rupam

> > tyaktam yat paramesthina

> > mithuni-bhuya gayantas

> > tam evosasi karmabhih

> > te: they (the Kinnaras and Kimpurusas); tu: but; tat: that; jagrhuh: took possession of; rupam: that shadowy form; tyaktam: given up; yat: which; paramesthina: by Brahma; mithuni-bhuya: coming together with their spouses; gayantah: praise in song; tam: him; eva: only; usasi: at daybreak; karmabhih: with his exploits.

> > TRANSLATION

> > The Kimpurusas and Kinnaras took possession of that shadowy form left by Brahma. That is why they and their spouses sing his praises by recounting his exploits at every daybreak.

> > *******

> > TEXT 47

> > dehena vai bhogavata

> > sayano bahu-cintaya

> > sarge 'nupacite krodhad

> > utsasarja ha tad vapuh

> > dehena: with his body; vai: indeed; bhogavata: stretching out full length; sayanah: lying fully stretched; bahu: great; cintaya: with concern; sarge: the creation; anupacite: not proceeded; krodhat: out of anger; utsasarja: gave up; ha: in fact; tat: that; vapuh: body.

> > TRANSLATION

> > Once Brahma lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too.

> > *******

> > TEXT 48

> > ye 'hiyantamutah kesa

> > ahayas te 'nga jajnire

> > sarpah prasarpatah krura

> > naga bhogoru-kandharah

> > ye: which; ahiyanta: dropped out; amutah: from that; kesah: hairs; ahayah: snakes; te: they; anga: O dear Vidura; jajnire: took birth as; sarpah: snakes; prasarpatah: from the crawling body; krurah: envious; nagah: cobras; bhoga: with hoods; uru: big; kandharah: whose necks.

> > TRANSLATION

> > O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nagas with their hoods expanded.

> > *******

> > TEXT 49

> > sa atmanam manyamanah

> > krta-krtyam ivatmabhuh

> > tada manun sasarjante

> > manasa loka-bhavanan

> > sah: Lord Brahma; atmanam: himself; manyamanah: considering; krta-krtyam: had accomplished the object of life; iva: as if; atmabhuh: born from the Supreme; tada: then; manun: the Manus; sasarja: created; ante: at the end; manasa: from his mind; loka: of the world; bhavamin: promoting the welfare.

> > TRANSLATION

> > One day Brahma, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities or the universe.

> > *******

> > TEXT 50

> > tebhyah so 'srjat sviyam

> > puram purusam atmavan

> > tan drstva ye pura srstah

> > prasasamsuh prajapatim

> > tebhyah: to them; sah: Lord Brahma; asrjat: gave; sviyam: his own; puram: body; purusam: human; atma-van: self-possessed; tan: them; drstva: on seeing; ye: those who; pura: earlier; srstah: were created (the demigods, Gandharvas, etc., who were created earlier); prasasamsuh: applauded; prajapatim: Brahma (the lord of created beings).

> > TRANSLATION

> > The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier: the demigods, the Gandharvas and so on: applauded Brahma, the lord of the universe.

> > *******

> > TEXT 51

> > aho etaj jagat-srastah

> > sukrtam bata te krtam

> > pratisthitah kriya yasmin

> > sakam annam adama he

> > aho: oh; etat: this; jagat-srastah: O creator of the universe; sukrtam: well done; bata: indeed; te: by you; krtam: produced; pratisthitah: established soundly; kriyah: all ritualistic performances; yasmin: in which; sakam: along with this; annam: the sacrificial oblations; adama: we shall share; he: O.

> > TRANSLATION

> > They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations.

> > *******

> > TEXT 52

> > tapasa vidyaya yukto

> > yogena susamadhina

> > rsin rsir hrsikesah

> > sasarjabhimatah prajah

> > tapasa: by penance; vidyaya: by worship; yuktah: being engaged; yogena: by concentration of the mind in devotion; su-samadhina: by nice meditation; rsin: the sages; rsih: the first seer (Brahma); hrsikesah: the controller of his senses; sasarja: created; abhimatah: beloved; prajah: sons.

> > TRANSLATION

> > Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahma, the self-born living creature, evolved great sages as his beloved sons.

> > *******

> > TEXT 53

> > tebhyas caikaikasah svasya

> > dehasyamsam adad ajah

> > yat tat samadhi-yogarddhi-

> > tapo-vidya-viraktimat

> > tebhyah: to them; ca: and; ekaikasah: each one; svasya: of his own; dehasya: body; amsam: part; adat: gave; ajah: the unborn Brahma; yat: which; tat: that; samadhi: deep meditation; yoga: concentration of the mind; rddhi: supernatural power; tapah: austerity; vidya: knowledge; virakti: renunciation; mat: possessing.

> > TRANSLATION

> > To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation.

> > Back to the running text