Srimad Bhagavatam · Canto 3 · Chapter 8

Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu

3.8.1

मैत्रेय उवाच सत्सेवनीयो बत पूरुवंशो यल्लोकपालो भगवत्प्रधान: । बभूविथेहाजितकीर्तिमालां पदे पदे नूतनयस्यभीक्ष्णम् ॥ १ ॥

maitreya uvaca sat-sevaniyo bata puru-vamso yal loka-palo bhagavat-pradhanah babhuvithehajita-kirti-malam pade pade nutanayasy abhiksnam

The great sage Maitreya Muni said to Vidura: The royal dynasty of King Puru 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.

3.8.2

सोऽहं नृणां क्षुल्लसुखाय दु:खं महद्‌गतानां विरमाय तस्य । प्रवर्तये भागवतं पुराणं यदाह साक्षाद्भगवानृषिभ्य: ॥ २ ॥

so ’ham nrnam ksulla-sukhaya duhkham mahad gatanam viramaya tasya pravartaye bhagavatam puranam yad aha saksad bhagavan rsibhyah

Let me now begin speaking on the Bhagavata Purana, 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.

3.8.3

आसीनमुर्व्यां भगवन्तमाद्यं सङ्कर्षणं देवमकुण्ठसत्त्वम् । विवित्सवस्तत्त्वमत: परस्य कुमारमुख्या मुनयोऽन्वपृच्छन् ॥ ३ ॥

asinam urvyam bhagavantam adyam sankarsanam devam akuntha-sattvam vivitsavas tattvam atah parasya kumara-mukhya munayo ’nvaprcchan

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

3.8.4

स्वमेव धिष्ण्यं बहु मानयन्तं यद्वासुदेवाभिधमामनन्ति । प्रत्यग्धृताक्षाम्बुजकोशमीष- दुन्मीलयन्तं विबुधोदयाय ॥ ४ ॥

svam eva dhisnyam bahu manayantam yad vasudevabhidham amananti pratyag-dhrtaksambuja-kosam isad unmilayantam vibudhodayaya

At that time Lord Sankarsana was meditating upon His Supreme Lord, whom the learned esteem as Lord Vasudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.

3.8.5

स्वर्धुन्युदार्द्रै: स्वजटाकलापै- रुपस्पृशन्तश्चरणोपधानम् । पद्मं यदर्चन्त्यहिराजकन्या: सप्रेमनानाबलिभिर्वरार्था: ॥ ५ ॥

svardhuny-udardraih sva-jata-kalapair upasprsantas caranopadhanam padmam yad arcanty ahi-raja-kanyah sa-prema nana-balibhir vararthah

The sages came from the highest planes 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 worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.

3.8.6

मुहुर्गृणन्तो वचसानुराग- स्खलत्पदेनास्य कृतानि तज्ज्ञा: । किरीटसाहस्रमणिप्रवेक- प्रद्योतितोद्दामफणासहस्रम् ॥ ६ ॥

muhur grnanto vacasanuraga- skhalat-padenasya krtani taj-jnah kirita-sahasra-mani-praveka- pradyotitoddama-phana-sahasram

The four Kumaras, headed by Sanat-kumara, 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 Sankarsana, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.

3.8.7

प्रोक्तं किलैतद्भगवत्तमेन निवृत्तिधर्माभिरताय तेन । सनत्कुमाराय स चाह पृष्ट: सांख्यायनायाङ्ग धृतव्रताय ॥ ७ ॥

proktam kilaitad bhagavattamena nivrtti-dharmabhirataya tena sanat-kumaraya sa caha prstah sankhyayanayanga dhrta-vrataya

Lord Sankarsana thus spoke the purport of Srimad-Bhagavatam to the great sage Sanat-kumara, who had already taken the vow of renunciation. Sanat-kumara also, in his turn, when inquired of by Sankhyayana Muni, explained Srimad-Bhagavatam as he had heard it from Sankarsana.

3.8.8

सांख्यायन: पारमहंस्यमुख्यो विवक्षमाणो भगवद्विभूती: । जगाद सोऽस्मद्गुरवेऽन्विताय पराशरायाथ बृहस्पतेश्च ॥ ८ ॥

sankhyayanah paramahamsya-mukhyo vivaksamano bhagavad-vibhutih jagada so ’smad-gurave ’nvitaya parasarayatha brhaspates ca

The great sage Sankhyayana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Srimad-Bhagavatam, it so happened that my spiritual master, Parasara, and Brhaspati both heard him.

3.8.9

प्रोवाच मह्यं स दयालुरुक्तो मुनि: पुलस्त्येन पुराणमाद्यम् । सोऽहं तवैतत्कथयामि वत्स श्रद्धालवे नित्यमनुव्रताय ॥ ९ ॥

provaca mahyam sa dayalur ukto munih pulastyena puranam adyam so ’ham tavaitat kathayami vatsa sraddhalave nityam anuvrataya

The great sage Parasara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Puranas (Bhagavatam). I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.

3.8.10

उदाप्लुतं विश्वमिदं तदासीद् यन्निद्रयामीलितद‍ृङ् न्यमीलयत् । अहीन्द्रतल्पेऽधिशयान एक: कृतक्षण: स्वात्मरतौ निरीह: ॥ १० ॥

udaplutam visvam idam tadasid yan nidrayamilita-drn nyamilayat ahindra-talpe ’dhisayana ekah krta-ksanah svatma-ratau nirihah

At that time when the three worlds were submerged in water, Garbhodakasayi Visnu 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.

3.8.11

सोऽन्त:शरीरेऽर्पितभूतसूक्ष्म: कालात्मिकां शक्तिमुदीरयाण: । उवास तस्मिन् सलिले पदे स्वे यथानलो दारुणि रुद्धवीर्य: ॥ ११ ॥

so ’ntah sarire ’rpita-bhuta-suksmah kalatmikam saktim udirayanah uvasa tasmin salile pade sve yathanalo daruni ruddha-viryah

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 kala.

3.8.12

चतुर्युगानां च सहस्रमप्सु स्वपन् स्वयोदीरितया स्वशक्त्या । कालाख्ययासादितकर्मतन्त्रो लोकानपीतान्दद‍ृशे स्वदेहे ॥ १२ ॥

catur-yuganam ca sahasram apsu svapan svayodiritaya sva-saktya kalakhyayasadita-karma-tantro lokan apitan dadrse sva-dehe

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 kala-sakti, He saw His transcendental body as bluish.

3.8.13

तस्यार्थसूक्ष्माभिनिविष्टद‍ृष्टे- रन्तर्गतोऽर्थो रजसा तनीयान् । गुणेन कालानुगतेन विद्ध: सूष्यंस्तदाभिद्यत नाभिदेशात् ॥ १३ ॥

tasyartha-suksmabhinivista-drster antar-gato ’rtho rajasa taniyan gunena kalanugatena viddhah susyams tadabhidyata nabhi-desat

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.

3.8.14

स पद्मकोश: सहसोदतिष्ठत् कालेन कर्मप्रतिबोधनेन । स्वरोचिषा तत्सलिलं विशालं विद्योतयन्नर्क इवात्मयोनि: ॥ १४ ॥

sa padma-kosah sahasodatisthat kalena karma-pratibodhanena sva-rocisa tat salilam visalam vidyotayann arka ivatma-yonih

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 Personality of Visnu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.

3.8.15

तल्लोकपद्मं स उ एव विष्णु: प्रावीविशत्सर्वगुणावभासम् । तस्मिन् स्वयं वेदमयो विधाता स्वयम्भुवं यं स्म वदन्ति सोऽभूत् ॥ १५ ॥

tal loka-padmam sa u eva visnuh pravivisat sarva-gunavabhasam tasmin svayam vedamayo vidhata svayambhuvam yam sma vadanti so ’bhut

Into that universal lotus flower Lord Visnu 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.

3.8.16

तस्यां स चाम्भोरुहकर्णिकाया- मवस्थितो लोकमपश्यमान: । परिक्रमन् व्योम्नि विवृत्तनेत्र- श्चत्वारि लेभेऽनुदिशं मुखानि ॥ १६ ॥

tasyam sa cambho-ruha-karnikayam avasthito lokam apasyamanah parikraman vyomni vivrtta-netras catvari lebhe ’nudisam mukhani

Brahma, 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.

3.8.17

तस्माद्युगान्तश्वसनावघूर्ण- जलोर्मिचक्रात्सलिलाद्विरूढम् । उपाश्रित: कञ्जमु लोकतत्त्वं नात्मानमद्धाविददादिदेव: ॥ १७ ॥

tasmad yuganta-svasanavaghurna- jalormi-cakrat salilad virudham upasritah kanjam u loka-tattvam natmanam addhavidad adi-devah

Lord Brahma, 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.

3.8.18

क एष योऽसावहमब्जपृष्ठ एतत्कुतो वाब्जमनन्यदप्सु । अस्ति ह्यधस्तादिह किञ्चनैत- दधिष्ठितं यत्र सता नु भाव्यम् ॥ १८ ॥

ka esa yo ’sav aham abja-prstha etat kuto vabjam ananyad apsu asti hy adhastad iha kincanaitad adhisthitam yatra sata nu bhavyam

Lord Brahma, 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.

3.8.19

स इत्थमुद्वीक्ष्य तदब्जनाल- नाडीभिरन्तर्जलमाविवेश । नार्वाग्गतस्तत्खरनालनाल- नाभिं विचिन्वंस्तदविन्दताज: ॥ १९ ॥

sa ittham udviksya tad-abja-nala- nadibhir antar-jalam avivesa narvag-gatas tat-khara-nala-nala- nabhim vicinvams tad avindatajah

Lord Brahma, 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 Visnu, he could not trace out the root.

3.8.20

तमस्यपारे विदुरात्मसर्गं विचिन्वतोऽभूत्सुमहांस्त्रिणेमि: । यो देहभाजां भयमीरयाण: परिक्षिणोत्यायुरजस्य हेति: ॥ २० ॥

tamasy apare viduratma-sargam vicinvato ’bhut sumahams tri-nemih yo deha-bhajam bhayam irayanah pariksinoty ayur ajasya hetih

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

3.8.21

ततो निवृत्तोऽप्रतिलब्धकाम: स्वधिष्ण्यमासाद्य पुन: स देव: । शनैर्जितश्वासनिवृत्तचित्तो न्यषीददारूढसमाधियोग: ॥ २१ ॥

tato nivrtto ’pratilabdha-kamah sva-dhisnyam asadya punah sa devah sanair jita-svasa-nivrtta-citto nyasidad arudha-samadhi-yogah

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.

3.8.22

कालेन सोऽज: पुरुषायुषाभि- प्रवृत्तयोगेन विरूढबोध: । स्वयं तदन्तर्हृदयेऽवभात- मपश्यतापश्यत यन्न पूर्वम् ॥ २२ ॥

kalena so ’jah purusayusabhi- pravrtta-yogena virudha-bodhah svayam tad antar-hrdaye ’vabhatam apasyatapasyata yan na purvam

At the end of Brahma’s one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his head the Supreme within himself, whom he could not see before with the greatest endeavor.

3.8.23

मृणालगौरायतशेषभोग- पर्यङ्क एकं पुरुषं शयानम् । फणातपत्रायुतमूर्धरत्न- द्युभिर्हतध्वान्तयुगान्ततोये ॥ २३ ॥

mrnala-gaurayata-sesa-bhoga- paryanka ekam purusam sayanam phanatapatrayuta-murdha-ratna- dyubhir hata-dhvanta-yuganta-toye

Brahma could see that on the water there was a gigantic lotuslike white bedstead, the body of Sesa-naga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Sesa-naga, and that illumination dissipated all the darkness of those regions.

3.8.24

प्रेक्षां क्षिपन्तं हरितोपलाद्रे: सन्ध्याभ्रनीवेरुरुरुक्‍ममूर्ध्न: । रत्नोदधारौषधिसौमनस्य वनस्रजो वेणुभुजाङ्‌घ्रि पाङ्‌घ्रे : ॥ २४ ॥

preksam ksipantam haritopaladreh sandhyabhra-niver uru-rukma-murdhnah ratnodadharausadhi-saumanasya vana-srajo venu-bhujanghripanghreh

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, tulasi leaves and flower garlands, mocked the scene on the mountain.

3.8.25

आयामतो विस्तरत: स्वमान- देहेन लोकत्रयसंग्रहेण । विचित्रदिव्याभरणांशुकानां कृतश्रियापाश्रितवेषदेहम् ॥ २५ ॥

ayamato vistaratah sva-mana- dehena loka-traya-sangrahena vicitra-divyabharanamsukanam krta-sriyapasrita-vesa-deham

His transcendental body, unlimited in length and breadth, occupied the three planeary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.

3.8.26

पुंसां स्वकामाय विविक्तमार्गै- रभ्यर्चतां कामुदुघाङ्‌घ्रि पद्मम् । प्रदर्शयन्तं कृपया नखेन्दु- मयूखभिन्नाङ्गुलिचारुपत्रम् ॥ २६ ॥

pumsam sva-kamaya vivikta-margair abhyarcatam kama-dughanghri-padmam pradarsayantam krpaya nakhendu- mayukha-bhinnanguli-caru-patram

The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.

3.8.27

मुखेन लोकार्तिहरस्मितेन परिस्फुरत्कुण्डलमण्डितेन । शोणायितेनाधरबिम्बभासा प्रत्यर्हयन्तं सुनसेन सुभ्र्वा ॥ २७ ॥

mukhena lokarti-hara-smitena parisphurat-kundala-manditena sonayitenadhara-bimba-bhasa pratyarhayantam sunasena subhrva

He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.

3.8.28

कदम्बकिञ्जल्कपिशङ्गवाससा स्वलंकृतं मेखलया नितम्बे । हारेण चानन्तधनेन वत्स श्रीवत्सवक्ष:स्थलवल्लभेन ॥ २८ ॥

kadamba-kinjalka-pisanga-vasasa svalankrtam mekhalaya nitambe harena cananta-dhanena vatsa srivatsa-vaksah-sthala-vallabhena

O my dear Vidura, the Lord’s waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the srivatsa marking and a necklace of unlimited value.

3.8.29

परार्ध्यकेयूरमणिप्रवेक- पर्यस्तदोर्दण्डसहस्रशाखम् । अव्यक्तमूलं भुवनाङ्‌घ्रि पेन्द्र- महीन्द्रभोगैरधिवीतवल्शम् ॥ २९ ॥

parardhya-keyura-mani-praveka- paryasta-dordanda-sahasra-sakham avyakta-mulam bhuvananghripendram ahindra-bhogair adhivita-valsam

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord’s body was also covered by the hoods of Ananta.

3.8.30

चराचरौको भगवन्महीध्र- महीन्द्रबन्धुं सलिलोपगूढम् । किरीटसाहस्रहिरण्यश‍ृङ्ग- माविर्भवत्कौस्तुभरत्नगर्भम् ॥ ३० ॥

caracarauko bhagavan-mahidhram ahindra-bandhum salilopagudham kirita-sahasra-hiranya-srngam avirbhavat kaustubha-ratna-garbham

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-naga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.

3.8.31

निवीतमाम्नायमधुव्रतश्रिया स्वकीर्तिमय्या वनमालया हरिम् । सूर्येन्दुवाय्वग्‍न्यगमं त्रिधामभि: परिक्रमत्प्राधनिकैर्दुरासदम् ॥ ३१ ॥

nivitam amnaya-madhu-vrata-sriya sva-kirti-mayya vana-malaya harim suryendu-vayv-agny-agamam tri-dhamabhih parikramat-pradhanikair durasadam

Lord Brahma, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarsana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.

3.8.32

तर्ह्येव तन्नाभिसर:सरोज- मात्मामम्भ: श्वसनं वियच्च । ददर्श देवो जगतो विधाता नात: परं लोकविसर्गद‍ृष्टि: ॥ ३२ ॥

tarhy eva tan-nabhi-sarah-sarojam atmanam ambhah svasanam viyac ca dadarsa devo jagato vidhata natah param loka-visarga-drstih

When Lord Brahma, the maker of the universal destination, thus saw the Lord, be simultaneously glanced over creation. Lord Brahma saw the lake in Lord Visnu’s navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.

3.8.33

स कर्मबीजं रजसोपरक्त: प्रजा: सिसृक्षन्नियदेव दृष्ट्वा । अस्तौद्विसर्गाभिमुखस्तमीड्य- मव्यक्तवर्त्मन्यभिवेशितात्मा ॥ ३३ ॥

sa karma-bijam rajasoparaktah prajah sisrksann iyad eva drstva astaud visargabhimukhas tam idyam avyakta-vartmany abhivesitatma

Lord Brahma, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.