SRIMAD BHAGAVATAM: CANTO 3

(1) S'rî Maitreya said: 'The descendants of King Pûru are certainly worthy to serve the true because their kings are chiefly devoted to the Supreme Personality; and also with you who are born in this chain of devotional activity to the Invincible One, step by step there is constant renewal. (2) To that I will speak this Bhâgavatam, this vedic supplement which was directly spoken to the wise by the Supreme Lord for the mitigation of the great distress of the human beings who experience so little happiness.

(3) The son of Brahmâ [Sanat-Kumâra] inquired, heading the great sages [the four boy-saints, the Kumâras], just like you for the truth about the original Personality with Lord Sankarshana [the first plenary portion and companion of the Lord] who undeterred of knowledge resides at the basis of the Universe. (4) He thus situated for the meditation of Him who is greatly esteemed by the name of Vâsudeva had turned His vision inward, but for the advancement of the greatly learned sages He slightly opened His lotuslike eyes. (5) With the hairs on their heads wet from the water of the Ganges they touched the shelter of His lotus feet that are worshiped by the daughters of the serpent-king with great devotion and various paraphernalia in the desire for a good husband. (6) With words and great affection in rhythmic accord repeatedly glorifying the activities of the Lord, from the thousands of raised hoods [of Ananta, the serpent king] emanated the glowing effulgence of the valuable stones of their thousands of helmets. (7) It is said that He then of the purport of the Bhâgavatam spoke to Sanat-Kumâra who had taken the vow of yoga and it was also told [on his turn by him] on request, o Vidura, to Sânkhyâyana who had also taken to the vow. (8) When the great sage Sânkhyâyana as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] gave explanation, he was heard by the spiritual master Parâs'ara I followed as also by Brihaspati. (9) He [Parâs'ara] kindhearted told me, as was told him by the sage Pulastya, the foremost of the purânas which also I shall speak to you, my dear son, as you are a follower that is always faithful.

(10) At the time the three worlds were submerged in the water was He therein laying down with nearly closed eyes on the snakebed Ananta and was He without any interest in the external actively enjoying His internal potency. (11) He, from within the body of transcendence kept the subtle of the material elements as the soul of time [kâla], giving life and energy from His own position of residing in the water, the way the power of fire is contained in firewood. (12) For a thousand times four yugas [4.32 billion years], He was asleep with His internal potency for the sake of the further development - by His own force called kâla [time] - of the whole world bound in fruitive action that made Him in His own body look bluish [as the resort of life-giving water]. (13) To the purpose of His internal attention for the subtle subject matter, there was in due course of time by the material activity of the modes of nature, the agitated [of the primal substance] that then generated very subtly [with organic forms] the piercing through of His abdomen [the ether]. (14) That bud of the lotusflower, generated from within, by time suddenly appeared, awakening the fruitive activities and, by its own effulgence, illuminating the vast waters of devastation like the sun.

(15) In that lotusflower that is the universe Vishnu in person entered as the reservoir of all the qualities of which, so one says, He in the past generated the person of vedic wisdom, the controller of the universe or the self-born one. (16) And in that water situated on the whorl of the lotus the [Brahmâ of the] world was not able to see and so wandered around with spying eyes in the four directions thus achieving his heads ['the four heads' of Brahmâ]. (17) From there at the end of the Yuga could, because of the air of devastation [thunder and lightening] from the whirl of the water, the mystery of creation situated on and sheltered by the lotusflower, in its astonishment not understand itself perfectly as being the first demigod [Brahmâ]. (18) 'Who am I, this one on top of the lotus? Where did this lotus come from? Surely there is something in the water below. Whether it sprouted of its own or not, it must belong to something else!' (19) He [Brahmâ] contemplating this way the lotusstem, by that channel in the water he entered, could not, despite of turning inward and thinking extensively about that stemming from the navel [of Vishnu], understand how it took birth of its own. (20) Because of looking in ignorance, o Vidura, came it thus contemplating the cause of the creation, to the dominance of three-dimensional [material or linear] time which to the embodied generates fearfulness and the diminishing of the lifespan to a hundred years in relating to the self-born and the wheel [s'is'umâra cakra or galactic] of eternal time [compare 2.2.: 24-25].

(21) Thereafter retiring from that endeavor without achieving what he desired, he came back to his own seat [or material position] where he as the demigod immediately sat down and withdrew his intelligence controlling the breath, self-assured absorbed in yoga. (22) In due course of time, he, the selfborn for his lifetime [a 'hundred years of Brahmâ', of which one day of 4.32 billion solar years has 1000 mahâyugas], developed in his meditation the intelligence that manifested out of its own in the heart, of which he saw what he couldn't see before. (23) On the bed of the completely white gigantic S'esha-nâga [snake] lotusflower the Original Person was lying alone under the umbrella of the serpent hood that was bedecked with head jewels of which by its rays the darkness in the water of devastation [the primal soup] dissipated. (24) The panorama derided the green and coral of the evening splendor of the sun and the great and golden of the mountain summits with their jewels of waterfalls and herbs, and so was the scenery of flowers and trees [but] the adornment of His hands and legs. (25) The length and width of the measurement of His transcendental presence covered the totality of the three worlds in all its variety with the beauty of the divine radiance of the ornaments that dressed His body.

(26) To the desire of the human being on the path of devotional service in worship of the lotus feet that reward with all what is longed for, He showed of those feet in His causeless mercy the moonlike shine of His toe- and fingernails that reveal the most beautiful [flowerlike] division. (27) From his facial expression answering to each his merit, bedazzles He, the vanquisher of the worldly distress, with His smiles and the decoration of His earrings, and with the rays reflected from His lips and His fine nose and eyebrows. (28) My dear Vidura, the waist was well decorated with a belt and cloth of a saffron color of kadamba flowers; there was a priceless necklace and on the chest there was the attractive s'rîvatsa mark [a few white hairs]. (29) The way trees in the world are self-situated and disseminate with thousands of branches their high value [of flowers and fruits] as if ornamented with precious jewels, so the Lord, the ruler of Ananta, [Garbhodakas'âyî Vishnu] is ornamented with the hoods over His shoulders. (30) The Supreme Lord as the mountain range forms the abode for what moves around and does not move with the friendship of Anantadeva who, from within the water bedecked with thousands of golden helmets, manifests as the peak of those mountains the Kaustubha [priceless jewel] in the ocean. (31) In the midst of that with the sweet sound of the beauty and the flowergarlands of Vedic wisdom of His own glories [saw Brahmâ that] the Lord of the sun, the moon, the air and the fire was very difficult to reach, unapproachable as He was in His wandering around in the three worlds fighting for the duty. (32) So could it be that the godhead of the universe, the creator of destiny, was sure of seeing the navel of Him, the lake, the lotusflower, the soul its waters of destruction, its drying air and the sky; but he could not glance beyond the created of the cosmic manifestation. (33) He as the seed of worldly activities invigorated by the mode of passion with that vision thus prayed, with the [sensual] fivefold of the entities eager to procreate, to be creative after the worshipable transcendental on the path of the steadfast soul.

S'rî Maitreya said: 'The descendants of King Pûru are certainly worthy to serve the true because their kings are chiefly devoted to the Supreme Personality; and also with you who are born in this chain of devotional activity to the Invincible One, step by step there is constant renewal.

The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pûru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment. (Vedabase)

Text 2:

To that I will speak this Bhâgavatam, this vedic supplement which was directly spoken to the wise by the Supreme Lord for the mitigation of the great distress of the human beings who experience so little happiness.

Let me now begin speaking on the Bhâgavata Purâna, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure. (Vedabase)

Text 3:

The son of Brahmâ [Sanat-Kumâra] inquired, heading the great sages [the four boy-saints, the Kumâras], just like you for the truth about the original Personality with Lord Sankarshana [the first plenary portion and companion of the Lord] who undeterred of knowledge resides at the basis of the Universe.

Some time ago, being inquisitive to know, Sanat-kumâra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vâsudeva, the Supreme, from Lord Sankarshana, who is seated at the bottom of the universe. (Vedabase)

Text 4:

He thus situated for the meditation of Him who is greatly esteemed by the name of Vâsudeva had turned His vision inward, but for the advancement of the greatly learned sages He slightly opened His lotuslike eyes.

At that time Lord Sankarshana was meditating upon His Supreme Lord, whom the learned esteem as Lord Vâsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotuslike eyes and began to speak. (Vedabase)

Text 5:

With the hairs on their heads wet from the water of the Ganges they touched the shelter of His lotus feet that are worshiped by the daughters of the serpent-king with great devotion and various paraphernalia in the desire for a good husband.

The sages came from the highest planets down to the lower region through the water of the Ganges , and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshipped with various paraphernalia by the daughters of the serpent-king when they desire good husbands. (Vedabase)

Text 6:

With words and great affection in rhythmic accord repeatedly glorifying the activities of the Lord, from the thousands of raised hoods [of Ananta, the serpent king] emanated the glowing effulgence of the valuable stones of their thousands of helmets.

The four Kumâras, headed by Sanat-kumâra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Sankarshana, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head. (Vedabase)

Text 7:

It is said that He then of the purport of the Bhâgavatam spoke to Sanat-Kumâra who had taken the vow of yoga and it was also told [on his turn by him] on request, o Vidura, to Sankhyâyanâna who had also taken to the vow.

Lord Sankarshana thus spoke the purport of S'rîmad-Bhâgavatam to the great sage Sanat-kumâra, who had already taken the vow of renunciation. Sanat-kumâra also, in his turn, when inquired of by Sânkhyâyana Muni, explained S'rîmad-Bhâgavatam as he had heard it from Sankarshana. (Vedabase)

Text 8:

When the great sage Sankhyâyayâna as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] gave explanation, he was heard by the spiritual master Parâs'ara I followed as also by Brihaspati.

The great sage Sânkhyâyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of S'rîmad-Bhâgavatam, it so happened that my spiritual master, Parâs'ara , and Brihaspati both heard him. (Vedabase)

Text 9:

He [Parâs'ara] kindhearted told me, as was told him by the sage Pulastya, the foremost of the purânas which also I shall speak to you, my dear son, as you are a follower that is always faithful.

The great sage Parâs'ara , as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the purânas [Bhâgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower. (Vedabase)

Text 10

At the time the three worlds were submerged in the water was He therein laying down with nearly closed eyes on the snakebed Ananta and was He without any interest in the external actively enjoying His internal potency.

At that time when the three worlds were submerged in water, Garbhodakas'âyî Vishnu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed. (Vedabase)

Text 11

He, from within the body of transcendence kept the subtle of the material elements as the soul of time [kâla], giving life and energy from His own position of residing in the water, the way the power of fire is contained in firewood.

Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kâla. (Vedabase)

Text 12:

For a thousand times four yugas [4.32 billion years], He was asleep with His internal potency for the sake of the further development - by His own force called kâla [time] - of the whole world bound in fruitive action that made Him in His own body look bluish [as the resort of life-giving water].

The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kâla-s'akti, He saw His transcendental body as bluish. (Vedabase)

Text 13:

To the purpose of His internal attention for the subtle subject matter, there was in due course of time by the material activity of the modes of nature, the agitated [of the primal substance] that then generated very subtly [with organic forms] the piercing through of His abdomen [the ether].

The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen. (Vedabase)

Text 14:

That bud of the lotusflower, generated from within, by time suddenly appeared, awakening the fruitive activities and, by its own effulgence, illuminating the vast waters of devastation like the sun.

Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personlaity of Vishnu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation. (Vedabase)

Text 15:

In that lotusflower that is the universe Vishnu in person entered as the reservoir of all the qualities of which, so one says, He in the past generated the person of vedic wisdom, the controller of the universe or the self-born one.

Into that universal lotus flower Lord Vishnu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated. (Vedabase)

Text 16:

And in that water situated on the whorl of the lotus the [Brahmâ of the] world was not able to see and so wandered around with spying eyes in the four directions thus achieving his heads ['the four heads' of brahmâ].

Brahmâ, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions. (Vedabase)

Text 17:

From there at the end of the Yuga could, because of the air of devastation [thunder and lightening] from the whirl of the water, the mystery of creation situated on and sheltered by the lotusflower, in its astonishment not understand itself perfectly as being the first demigod [Brahmâ].

Lord Brahmâ, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves. (Vedabase)

Text 18:

'Who am I, this one on top of the lotus? Where did this lotus come from? Surely there is something in the water below. Whether it sprouted of its own or not, it must belong to something else!'

Lord Brahmâ, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water. (Vedabase)

Text 19:

He [Brahmâ] contemplating this way the lotusstem, by that channel in the water he entered, could not, despite of turning inward and thinking extensively about that stemming from the navel [of Vishnu], understand how it took birth of its own.

Lord Brahmâ, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Vishnu, he could not trace out the root. (Vedabase)

Text 20:

Because of looking in ignorance, o Vidura, came it thus contemplating the cause of the creation, to the dominance of three-dimensional [tri-kâlika] time which to the embodied generates fearfulness and the diminishing of the lifespan to a hundred years in relating to the self-born and the wheel [s'is'umâra cakra or galactic] of eternal time [compare 2.2.: 24-25].

O Vidura, while searching in that way about his existence, Brahmâ reached his ultimate time, which is the eternal wheel in the hand of Vishnu and which generates fear in the mind of the living entity like the fear of death. (Vedabase)

Text 21:

Thereafter retiring from that endeavor without achieving what he desired, he came back to his own seat [or material position] where he as the demigod immediately sat down and withdrew his intelligence controlling the breath, self-assured absorbed in yoga.

Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus; controlling all objectives, he concentrated his mind on the Supreme Lord. (Vedabase)

Text 22:

In due course of time, he, the selfborn for his lifetime [a 'hundred years of Brahmâ', four yugas or 4.32 billion years], developed in his meditation the intelligence that manifested out of its own in the heart, of which he saw what he couldn't see before.

At the end of Brahmâ's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor. (Vedabase)

Text 23:

On the bed of the completely white gigantic S'esha-nâga [snake] lotusflower the Original Person was lying alone under the umbrella of the serpent hood that was bedecked with head jewels of which by its rays the darkness in the water of devastation [the primal soup] dissipated.

Brahmâ could see that on the water there was a gigantic lotuslike white bedstead, the body of S'esha-nâga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of S'esha-nâga, and that illumination dissipated all the darkness of those regions. (Vedabase)

Text 24:

The panorama derided the green and coral of the evening splendor of the sun and the great and golden of the mountain summits with their jewels of waterfalls and herbs, and so was the scenery of flowers and trees [but] the adornment of His hands and legs.

The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasî leaves and flower garlands, mocked the scene on the mountain. (Vedabase)