33 verses
Maitreya said: Oh! The dynasty of the Purus has become worthy of worship by the devotees, since you, protector of planets, who have made Bhagavān the object of your worship, have appeared in it. You make the garland of the Lords glories newer at every moment, in every word, in every verse and every chapter.
I explain this Bhāgavata Purāṇa, spoke by the Lord to the sages, for removing the suffering of persons who have fallen into great distress by seeking insignificant happiness.
The answers to all of your questions are found in the Bhāgavata Purāṇa. I will tell you the glories of this work. That famous disciple of Parāśara (saḥ), I (aham) spoke this work to remove the suffering of hell (tasya) for men who have fallen into great distress for insignificant material pleasure. You have said:
sukhāya karmāṇi karoti loko
na taiḥ sukhaṁ vānyad-upāramaṁ vā
vindeta bhūyas tata eva duḥkhaṁ
yad atra yuktaṁ bhagavān vaden naḥ
O sage! Men in this world engage in action for material happiness, but do not attain happiness and do not destroy distress. Nor do they become detached. Rather by this, they increase their suffering. You know everything. Therefore please tell my about this. SB 3.5.2
This Bhāgavatam is a suitable answer to your first question.
One time the sages headed by Sanat-kumāra, being philosophically inquisitive, with a desire to know the nature of Vāsudeva, asked questions to Saḍkarṣaṇa who has indestructible knowledge, who was situated below Pātālaloka.
This verse explains which form of the Lord spoke to which sages, and seven verses then explain how Maitreya got the knowledge. Akuṇṭha-sattvam means a body of śuddha-sattva or indestructible knowledge. They asked Saḍkarṣaṇa about Vāsudeva (parasya).
Worshipping the form of Vāsudeva, his own shelter, who is praised by the wise, Saḍkarṣaṇa slightly opened his lotus eyes concentrated deep in meditation, for giving benefit to the sages.
This verse describes Saḍkarṣaṇa. Worshipping to the highest degree his own shelter (svam dhiṣṇyam) whom the wise worship as Vasudeva, he slightly opened his eyes which were directed inwards for experiencing the bliss of Vāsudevas form, in order to give benefit to the sages.
The sages, hair wet with Gaḍgā water, touched the lotus pillow of the Lords feet which the daughters of the snake king, desiring husbands, worship with various gifts out of love.
This verse and half of the next verse describes the sages. To hear the Bhāgavatam, the sages descended from Satyaloka to Pātālaloka via the Gaḍgā. Thus their hair was wet. Upadhānam means pillow. Varārthāḥ means desiring a husband.
The sages, knowing the Lord, glorified his activities with words whose syllables were choked because of their love. They addressed the Lord whose thousand raised hoods sparkled with thousands of crowns with the best of jewels.
They, knowing the activities of the Lord (tad-jñāḥ), glorified his activities (kṛtāni) with statements whose words faltered. This is the explanation of Śrīdhara Svāmī. Kṛtāni also means pastimes. Sāhasra means sahasra, a thousand. Maṇi-praveka means having the chief of jewels, for according to Amara-koṣa the synonyms are mukhya- varya-vareṇyāś ca pravekānuttamottamā. The verb for this sentence is anupṛchhan, found in SB 3.8.3.
The Lord spoke this Bhāgavatam to Sanat-kumāra, who was engaged in pure bhakti. Sanat-kumāra spoke it to the sage named Sāḍkhyāyana, engaged in determined vows.
This was spoken by Saḍkārṣaṇa (bhagavattamena) to Sanat-kumāra. Bhagavattama has the same meaning as bhagavān. Or bhagvattama can mean the best of the devotees who have knowledge concerning the creation of the universe.
The best of the paramahaṁsas, Sāḍkhyāyana, desiring to describe the Lords powers, spoke this Bhāgavatam to our guru Parāśara who was obedient to him, and to Bṛhaspati as well.
Bṛhaspateḥ stands for bṛhaspataye.
Merciful Parāśara, blessed by Pulasya, spoke this foremost Purāṇa to me. I now speak this Purāṇa to you, who are faithful and always obedient.
Hearing that his father had been eaten by demons, Parāśara performed a sacrifice to kill all the demons. Vaśiṣṭa advised him to stop the sacrifice. Pulastya, whose offspring were thus saved,1 gave him a blessing, You will become the speaker of Purāṇas.
The universe lay in the water of devastation when Garbhodakaśāyī Viṣṇu, full of his cit-śakti, with Śeṣa as his bed, enjoying with his svarūpa-śakti and having given up glancing at māyā, lay with his eyes closed.
Having showed how the Bhāgavatam started from Saḍkarṣaṇa, Maitreya now begins the story. The universe remained submerged in one body of water when Nārāyaṇa, Garbhodakaśāyī, whose eyes do not close (amīlita-dṛk), since his cit-ṣakti was very active, had his eye s closed at the time of periodic destruction (the night of Brahmā). He was enjoying with his svarūpa-śakti (svātma-ratau), having given up glancing at māyā (nirīhaḥ). Talpe stands for talpaḥ (who has a snake bed).
Garbhodakaśāyī Viṣṇu, containing within himself the jīvas with their subtle bodies, after having discharged his energy of time to destroy the three worlds, resides in his abode below Pātālaloka within the water, just as fire resides within wood with its energy concealed.
What is the position of all the jīvas who were populating the three worlds (Svarga and below)? The subtle bodies of the devatās, men and others in the universe reside within Viṣṇus body. How? He has inspired his śakti of time--he has caused destruction by his will. Having destroyed all the gross bodies of the inhabitants of the three worlds by time, he places their subtle bodies within himself. This is called the aggregate subtle body of the jīvas. He reside below Pātālaloka, in his own abode (sve pade), within the one expanse of water, by his power which stops water from entering. Since he is not seen by the inhabitants of Maharloka or higher planets, he is compared to fire within wood.
After sleeping within that water for a thousand cycles of four yugas with his māyā-śakti, while engaged with his awakened cit-śakti, he glanced upon the entities with subtle bodies who dwelled within his body, when moved to independent action by his time energy.
How long did the Lord remain resting? Though he is in waking state with his awakened cit-śakti (svayā udīritayā), he is sleeping with his sleeping māyā-śakti. By his time energy he then became active in regards to the jīvas within him, for giving them enjoyment. He looked at the living entities from Brahmā to the non-moving beings (lokān) who had attained subtle forms within his body, in order to eject them from his body.
After the Lords glance entered the subtle bodies of the jīvas within him, the elements within him, in subtle state, agitated by the mode of passion, in obedience to time, took birth and sprouted from his navel.
This verse elaborates. After his glance entered into the subtle bodies of all the jīvas (artha-sukṣma) to pull them out, the material elements within him (antar-gataḥ arthaḥ) with very subtle form (tanīyān) became agitated by rajas according to time, and were brought forth, pushed them upwards from his navel.
The material elements, in time became a lotus bud, and suddenly rose up above the waters, impelled by the awakened karmas of the jīvas. Having Viṣṇu as its source, the lotus lit up the broad expanse of water with effulgence like the sun.
The material element, transforming into a lotus bud by time, stood above the waters of devastation, by the force of the awakened karmas of the jīvas. The lotus bud had Viṣṇu (ātma) as its source. It was like the sun, illuminating by its effulgence. It did not depend on the sun to light up the water.
O Vidura! Viṣṇu entered that lotus of all the planets, which reveals all the enjoyable objects for the jīvas. Brahmā, known as self-born, composer of the Vedas, appeared within that lotus.
The particle u is used to address Vidura. That lotus made of all the planets, called the Vairāja, which, at the time of devastation, had entered a subtle state, now appeared, at the end of devastation, in the form of a lotus. Viṣṇu as antaryāmī entered that lotus. Prāvīviśat has the same meaning as prāviviśat. That lotus held within itself the manifestation of the effects of all the guṇas, Svarga and Nāraka, to be enjoyed by the jīvas. Brahmā appeared within that lotus. He is called self-born because he has no visible parentage. He was previously merged with Nārāyaṇa in sleep. When the Lord awoke, he appeared by means of the lotus. There is the gross form of Brahmā, called Vairāja (the lotus of the planets). There is the subtle form is called Hiraṇyagarbha. There is also four-headed Brahmā, the creator (who appeared from the lotus at this time). Thus there are three forms of Brahmā.2
Brahmā, situated in the center of the lotus, could not see the universes planets. Turning his head around and glancing into space, he attained four heads to see in the four directions.
Situated there he turned his head around to look for the planets and at the same time glanced in all directions at the space because there was no one there. He obtained four heads to see the four directions (anudiśam).
Brahmā, taking shelter of the lotus which spouted from the water filled with whirlpools churned by the wind of devastation, did not at all understand the nature of the planets and the living beings.
Brahmā was bewildered about how to create what had previously been created in order to show the people that his power to create the universe does not belong to him, but is given to him by the Lord. This is shown in this verse. He took shelter of the lotus which arose (virūòham) from the water. The particle u expresses astonishment. He did not know the nature of the planets or the living beings. The water had whirlpools churned up by the wind of devastation.
Who am I, sitting on the lotus? From where did this lotus arise? There is nothing else except the lotus in the water, but there must be something else below, which supports this lotus. Being intelligent, I can ascertain this much.
In ignorance, Brahmā asks questions. Who is this on the lotus? From where did this lotus arise? There is nothing but this lotus, but certainly (hi) there must be something below it, which serves as a foundation for the lotus. This has been ascertained by me, being intelligent (satā). Amara-koṣa says san sudhīḥ kovido budha: sat means intelligent or wise person.
The sentence continues in the next verse. The śruti says so paśyat puṣkara-parṇe tiṣṭhan so manyata asti vaitad yasminn idam adhitiṣṭhati: not seeing anything he remained on the lotus; he thought to himself, There must be something upon which this is based.
Reflecting in this way, Brahmā entered into the water by the tubes in the stem of the lotus. Searching out the navel of Viṣṇu from which rose the stem of the lotus, , he could not reach it though he approached close.
This verse shows that with the will of the Lord, all attempts by materialists will end in failure. He entered the water by means of the tubes in the lotus stem. He searched out the lotus navel of Nārāyaṇa from which arose the stem (nāla) of the lotus (khara-nāla). Though he approached very close, he could not reach it, since it is impossible to reach without bhakti.
O Vidura! A hundred years passed for Brahmā who was searching out his source in the unfathomable darkness. Time, the cakra of Viṣṇu, which proclaims the approach of death for the embodied souls, destroys the lifespan.
Ātma-sargam means source of his creation. Trinemiḥ means time. Time, proclaiming (īryānaḥ) the approach of death (bhayam) for men (deha-bhājam), destroys life span of a hundred years. Ajasya hetiḥ means the cakra of Viṣṇu. Time is an aṁśa of this cakra.
Giving up his search, Brahmā, unfulfilled in his desire, then returned to the lotus. Gradually controlling his breath and mind, he remained seated in complete concentration by meditation on the Lord.
One who gives up pride attains the Lord through meditation, by the Lords will. Giving up the search, he returned to the lotus (sva-dhiṣṇyam), and controlling his mind (nivṛtta-cittaḥ) sat down (nyasīdat). He achieved complete concentrate from meditation on the Lord (samādhi).
By his practice of meditation on the Lord for a hundred human years he attained realization of the Lord. He saw the Lord, who manifested himself in his heart, who could not be seen previously by searching.
Puruṣāyuṣā means by a hundred years. This should be understood to be time according to the calculations of human life in Kali-yuga, when Maitreya was speaking. By a mature state reached through meditation on the Lord (abhipravṛtta-yogena), he saw the Lord, since later Brahmā says dhyāne sma no darśitaṁ ta upāsakānām: you have manifested this eternal personal form upon whom your devotees meditate. (SB 3.9.4) He saw the Lord who manifested himself in his heart, whom he could not see when he searched previously for the foundation of his lotus abode.
He saw the one lord sleeping on the broad bed of Śeṣa, white like a water lily, floating upon the waters of devastation, whose darkness was dissipated by the light from the jewels on top of the thousands of umbrella-like hoods of Śeṣa.
Nine verses describe the Lord. The jewels on top of the millions of hoods acting as umbrellas over the Lord destroyed the darkness of the waters of devastation.
The complexion of his form derided an emerald mountain. His yellow cloth derided a cloud encircling that mountain at sunset. His crown derided the shining mountain peak. His garlands derided the jewels, streams, herbs and flowers decorating the mountain. His arms derided the bamboos growing on the upper portions of the mountain and his feet derided the trees growing at its base.
That form surpassed any comparison with an emerald mountain. His form derided all comparison because of its great beauty. His yellow cloth debased the beauty of clouds circling a mountain in the evening. His crown derided the great brightness on the peak of the mountain. His tulasī, pearl and flower garlands derided the garlands composed of jewels, flowers, herbs and streams on the mountain. Forest garland can represent all types of garlands, or it can mean one garland made of flowers and jewels. A vanamāla is said to be a garland of leaves and flowers reaching the feet. The word vanamāla can stand for other types of garlands as well, made of jewels or pearls. His arms derided the bamboos high on the mountain and his feet derided the trees at the base of the mountain.
He saw the Lord who manifested any clothing he desired, with a body unlimited in breadth and length, spreading over Svarga, earth and the lower planets, displaying great beauty with various ornaments and clothing.
His body was of dimensions according to his position as God. The other meaning is His body was immeasurable (su-amāna) in length and breath. This is then made clear. His body spread over the three worlds. His various astonishing ornaments and clothes created beauty. He had the power of having any clothing he desired (apāśrita-vesadā īham).
He saw the Lord mercifully showing one lotus foot which fulfills the desire for service for persons who worship to attain the Lord by pure methods of bhakti, whose toes were like beautiful petals blossoming in the moon rays of his toe nails.
He saw the lotus feet which were fulfilling desires of those who worship on special paths, for fulfilling their desires (sva-kāmāya), or with a desire for attaining the Lord (sva), or for satisfying the Lord with service. Vivikta-mārgaiḥ means by paths which were not mixed with jñāna or karma. Or it can mean by pure paths, arising from vaidhi or rāgānuga-- bhāva-marga with dāsya, sakhya or other rasas. Those feet fulfilled the desires for serving properly (kāma-dugha). He showed only one foot among many thousands of his feet, by lifting it up slightly.
By this hint and moving one eyebrow in the next verse, it is indicated the Lord showed his form as Kṛṣṇa (though Kṛsṇa appears only later during Vaivasvata Manvantara) to Brahmā in this and the next two verses. Other scriptures also indicate that Kṛṣṇa revealed himself to Brahmā. Tad u hovāca brāhmaṇo sadanaṁ carato me dhyātaḥ stutaḥ parārddhānte so budhyata gopaveśo me purastāt āvirbabhūva; after passing the first half my lifetime, when the night ended, I and meditated and praised the Lord, who appeared in the dress of a cowherd boy before me. (Gopala-tāpanī Upaniṣad) Brahma-saṁhitā also describes how Kṛṣṇa showed himself to Brahmā. Thus some say that revealing one foot in this verse refers to the form of Kṛṣṇa, who stands with his feet crossed, showing one sole of his foot.
His toes were like graceful petals opened by the rays from his moon-like toe nails. What is astonishing here is that the lotus is blossoming in the moonlight instead of the sunlight.
The Lord respected his servants by a face slightly smiling to destroy the devotees suffering due to separation, ornamented with bright earrings, red lips, graceful nose and with movement of one attractive eyebrow.
The Lord returns the devotees worship by worshipping them (pratyarhayantam) through showing his beautiful face. He repays the debt of the devotees service by this, since the devotees do not accept material gifts or liberation. His smile destroys the suffering of the devotees and also the suffering out of longing to see him. He shows one beautiful eyebrow (subhruvā). This indicates a confidential emotion of Kṛṣṇa. Those who receive such worship by the Lord are actually special devotees.
O Vidura! The Lord wore cloth the color of golden kadamba pollen around his waist and a belt. On his chest marked with the Śrīvatsa mark was a necklace of unlimited value. 3
O Vidura (vatsa)! He had a necklace dear to the place on his chest having the Śrīvatsa mark.
As a sandalwood tree is decorated with fragrant flowers and branches, the Lords body was decorated with valuable jewels and pearls. As the sandalwood tree spreads its branches everywhere, the Lord spreads his arms over the universe. As the trees root cannot be seen, the Lord origin cannot be understood. As the sandalwood tree is the king of trees, the Lord protects the world by his great power. As a sandalwood tree is covered with many snakes, so the Lords shoulders were touched by the hoods of Ananta.
Because his fame perfumes the whole universe, the Lord is compared to a sandalwood tree. He had thousands of arms which spread all over the universe (paryasta) like a thousand branches of a tree. His source cannot be traced out, since he is beginningless, just as sandalwood trees root cannot be traced out. Sa ātmā svāśrayāśrayaḥ: the Lord is his own shelter. (SB 2.10.9) The comparison with a tree is clear. By one foot he protects the worlds (bhuvana aḍghri-pā) and has great power (indram). This refers to his control over the eka-pada-vibhuti, the extent of the material world. In terms of trees, the sandalwood tree is the king of trees (aḍghri-pa) in the world. The Lord has his shoulders touched (adhivīta) by the hoods or limbs of Śeṣa. Śruti says śatavalśo viroha: O tree with a hundred branches, grow! (Śatapaṭha-bṛāhmaṇa 3.6.4.16) The sandalwood trees branches (valśam) are surrounded by many snakes.
Brahmā saw the Lord as the friend of Ananta, just as Malaya Mountain shelters the king of snakes. He was embraced by the Garbhodaka Ocean just as that mountain is covered with streams, and he wore crowns like a thousand mountain pinnacles of gold, holding on his form the Kaustubha gem, just as the Malaya Mountain has one shining peak and contains mines full of jewels.
Having compared the Lord to a sandalwood tree, he now compares the Lord to a sandalwood mountain, to show that the Lord is his own shelter. The Lord is the Malaya Mountain (mahīdhram), the shelter of moving and non-moving entities. He is the friend of the king of snakes Ananta, just as the mountain is the friend of the king of snakes. He is embraced by waterthe Garbhodaka or the Milk Ocean, just as the Malaya Mountain is decorated with streams. He has thousands of golden pinnacles with his thousands of crowns. Malaya Mountain is famous for its one golden pinnacle. On his form is the Kaustubha jewel, just as Malaya Mountain has many jewel mines.
He saw the Lord endowed with a garland made of his own glory, who was surrounded by the Vedas singing his glories like bees, and who was not understood by the devatās of the sun, moon, air or fire. He was hard to reach because he was surrounded by his associates and weapons, all made of eternity, knowledge and bliss.
Having described a mountain, he now shows that this is the Lord. Nivītam means endowed with. He cannot be understood by the devatās such as the sun, moon, Vāyu or Agni. He is hard to attain because of being surrounded by his associates like Jaya and Vijaya who have bodies made of eternity, knowledge and bliss (tri-dhāmabhiḥ), or by his spiritual weapons such as the cakra, who protect the Lord.
Desiring to create variety in the universe, Brahmā saw nothing except the lotus coming from the water in Viṣṇus navel, himself, and the three elements water, air and ether.
He saw the lotus in Viṣṇus navel, himself in the lotus, and the three elements water, air and ether all around him. He did not see anything else, such as earth or fire. He had a desire (dṛṣṭiḥ) to create (sarga) variety (vividha) in the worlds.
Influenced by rajas and intent on creating, desiring to create the offspring, Brahmā glanced at the lotus and the elements as the ingredients of creation. Concentrating his mind on the Lord, he began to praise the Lord, worthy of worship.
Intent on creating, looking at the lotus, himself, the water, air and ether (iyat), as ingredients for his creation (karma-bījam), Brahmā thought, How shall I create? I will surrender to the Lord. Giving up absorption in creation, he concentrated his mind (ātmā) on the Supreme Lord (avyakta-vartmani).
Thus ends the commentary on Eighth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Eighth Chapter describes how Brahmā appears from the lotus in Viṣṇus navel, gives up searching, enters samādhi and then sees the Lord.
O Vidura! You have said:
arthābhāvaṁ viniścitya pratītasyāpi nātmanaḥ
tāṁ cāpi yuṣmac-caraṇa-sevayāhaṁ parāṇude
Convinced that the jīva does not actually suffer loss of knowledge, but not perceiving it directly, I will destroy lack of this realization by service to your lotus feet. SB 3.7.18
nimittāni ca tasyeha proktāny anagha sūribhiḥ
svato jñānaṁ kutaḥ puṁsāṁ bhaktir vairāgyam eva vā
O sinless Maitreya! Tell me about the causes of this knowledge as described by the devotees. Can a person attain knowledge, bhakti or renunciation on his own? SB 3.7.39
Thus you have prayed for my association. But according to me, my getting your association is most rare, attained by only the greatest amount of good actions. Just by serving persons associated with you, bhakti to the Lord will arise! Praising Vidura in this way, Maitreya rejoices.
Oh (bata)! By this exclamation, he indicates that Vidura agreed to accept this birth for saving Maitreya. The Puru dynasty in which you have appeared, has become worthy of service by the devotees. What is your nature? Among the three formsBrahman, Paramātmā and Bhagavān, worshipped according to different mentalities, you have made Bhagavān the chief object of worship (bhagavat-pradhānaḥ). Among the worshippers of Bhagavān, at every moment (abhīkṣam) in every statement, on every occasion (pade pade)in every sentence, in every verse, in every chapter, you make the garland of the glories of the Lord become ever fresh. You string together this garland of the Lords glories just by the thread of your taste. Placing this garland within the casket of your ears and mind which have condensed attraction, you make it eternally fresh. Your greatness cannot be expressed in words.