rule



 

Canto 3

S'rî S'rî S'ikshâshthaka

 

 

Chapter 8: Manifestation of Brahmâ from Garbhodakas'âyî Vishnu

(1) S'rî Maitreya said: 'The descendants of King Pûru deserve the respect of the sages because their kings are chiefly devoted to the Supreme Personality; and with you who are also born in this chain of devotional activity in respect of the Invincible One, there is step by step [with every question you ask] constantly new light shed on this subject matter. (2) Let me therefore now discuss this Bhâgavatam, this Vedic supplement that originally by the Supreme Lord in person was spoken to the seers for the mitigation of the great distress of the human beings who experience so little happiness.

(3) The son of Brahmâ [Sanat-kumâra] as the leader of the great sages [the four boy-saints, the Kumâras], questioned just like you Lord Sankarshana about the truth concerning the Original Personality [the first plenary portion and companion of the Lord] who always clear in His knowledge resides at the basis of the universe. (4) He in that position with Him whom one in great esteem calls Vâsudeva had turned His vision inwards, but to encourage the highly 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 is worshiped by the daughters of the serpent-king, with great devotion and with various paraphernalia, in the desire for a good husband. (6) Known with His pastimes they, with words and with great affection in rhythmic accord, repeatedly glorified the activities while from the thousands of raised hoods [of Ananta, the serpent king] the glowing effulgence emanated of the valuable stones upon their thousands of helmets. (7) Oh Vidura one says that He then discussed the purport of the Bhâgavatam with Sanat-kumâra who had taken the [yoga] vow of renunciation and, as was requested, passed it on to Sânkhyâyana who had also taken the vow. (8) When the great sage Sânkhyâyana as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] expounded on it, both the spiritual master Parâs'ara whom I followed and Brihaspati were present. (9) Urged on by sage Pulastya, he [Parâs'ara] kindheartedly told me this finest one of the Purânas that I in my turn will relate to you, my dear son, for you are an ever faithfull follower.

(10) At the time the three worlds were submerged in the waters, He [Garbhodakas'âyî Vishnu] was lying down there alone, inactively with almost closed eyes, upon the snake bed Ananta desiring nothing more than the satisfaction of His internal potency. (11) The way the power of fire is hidden in wood, He resided there in His place in the water, keeping all living beings in their subtlety within His transcendental body from where He gives life in the form of Time [kâla]. (12) For the duration of thousand times four yugas [4.32 billion years] He with His internal potency lay dormant for the sake of the further development - by means of His force called kâla [time] - of the worlds of the living beings who depend on fruitive activities. That role gave His body a bluish look [the blue of the refuge of the vivifying water]. (13) In accordance with the purpose of His internal attention for the subtle subject matter of creation, there was in due course of time, because of the material activity of the basic qualities of nature, the agitation [of the subtle elements, the entities] that then most subtly broke forth from His abdomen [from the ether]. (14) With the Time that roused the karma to activity, soon from the original self [of Vishnu] with that [agitation] a lotus bud appeared that, just like a sun, illumined the vast waters with its effulgence.

(15) That lotus flower of  factually the universe was entered by Vishnu as the reservoir of all qualities from which He in the beginning generated the personality of Vedic wisdom, the controller of the universe [Brahmâ] who, so one says, was born from himself. (16) [Brahmâ] in that water situated on the whorl of the lotus could not discern the world and spying all around in the four directions he [thus] received his four heads. (17) [Brahmâ] seated upon and sheltered by the lotus flower that, because of the stormy sky at the end of the yuga, had appeared from the restless waters, could in his bewilderment not fathom the mystery of creation, nor understand that he was the first demigod. (18) 'Who am I, seated on top of this lotus? Wherefrom has it originated? There must be something in the water below. Being present here implies the existence of that from which it sprouted!' (19) This way contemplating the stem of the lotus, he by following that channel in the water towards the navel [of Vishnu], despite his entering there and extensively thinking about its origin, could not understand the foundation. (20) Groping in the dark, oh Vidura, with his contemplating this way it thus came to pass that the enormity of the three-dimensional reality of time [tri-kâlika] was generated that, as a weapon [a cakra], inspires fear in the embodied unborn soul by limiting his span of life to a hundred years [compare 2.2: 24-25].

(21) When he failed to achieve the object of his desire, the godhead gave up the endeavor and seated himself upon the lotus again to control with confidence, step by step, his breath, withdraw his mind and unify his consciousness in meditation. (22) [Thus] practicing yoga for the duration of his life, the unborn one in due course of time developed the understanding and saw how in his heart, out of its own, that manifested what he could not see before. (23) On the bed of the completely white gigantic S'esha-nâga [snake] lotusflower the Original Person was lying all alone under the umbrella of the serpent hood that was bedecked with head jewels by the glow of which the darkness in the water of devastation was dissipated. (24) The view of His hands, legs, jewels, flower garland and dress, derided the panorama of the green coral of the evening splendor of the sun over the great, golden mountain summits with their waterfalls and herbs, flowers and trees. (25) The totality of the three worlds in all its variety was, with the length and width of the measurement of His transcendental presence, covered by the beauty of the divine radiance of the ornaments that dressed His body.

(26) According to the desire of the human being who, in worship of the lotus feet that reward each desire, follows the path of devotional service, He in His causeless mercy, with the moonlike radiance of His toe- and fingernails, showed the most beautiful [flowerlike] division. (27) With His smiling face adorned with the beauty of His earrings, with the view of the light reflected by His lips and  with the reaction of His pleasing nose and eyebrows, He dispelled the distress of the world. (28) Dear Vidura, His waist was well decorated with a belt and with cloth with the saffron color of kadamba flowers, there was a priceless necklace and on His chest there was the attractive S'rîvatsa mark [a few white hairs]. (29) The way trees in the world have their separate existence and with their thousands of branches spread their high value [of flowers and fruits] as if they are ornamented with precious jewels, so too the Lord, the ruler of Ananta, [Garbhodakas'âyî Vishnu] is ornamented with the hoods above His shoulders. (30) The Supreme Lord, just like a mountain, is the abode for all living beings mobile and immobile. As the friend of Anantadeva He, like a mountain, is submerged in the water and with His thousands of golden helmets [and jewels] and with His Kaustubha jewel He manifests Himself like a mountain range of gold in the ocean. (31) With around His neck the flower garland of His personal glories in the form of the sweet, beautiful sounds of Vedic wisdom, the Lord of the sun, the moon, the air and fire was most difficult to approach for all the three worlds [so did Brahmâ discover] because He was surrounded by His personal weapons [like His cakra]. (32) Thus it happened that the godhead of the universe, the creator of destiny, could behold His navel, the lake, the lotus flower, the waters of destruction, the air with its winds and the sky, but could not glance beyond the created reality of the cosmic manifestation. (33) With the reach of that vision he, as the seed of all worldly activities, thus was invigorated by the mode of passion. Therefore He, in consideration of the living beings eagerly procreating, prayed to Him for the allowance to create, on the transcendental path of the steadfast soul, in service of the Worshipable One.'

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  Third revised edition, loaded December 6, 2016.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Maitreya said: 'The descendants of King Pûru deserve the respect of the sages because their kings are chiefly devoted to the Supreme Personality; and with you who are also born in this chain of devotional activity in respect of the Invincible One, there is step by step [with every question you ask] constantly new light shed on this subject matter.
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. (Vedabase)

 

Text 2

Let me therefore now discuss this Bhâgavatam, this Vedic supplement that originally by the Supreme Lord in person was spoken to the seers for the mitigation of the great distress of the human beings who experience so little happiness.

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.  (Vedabase)

 

Text 3

The son of Brahmâ [Sanat-kumâra] as the leader of the great sages [the four boy-saints, the Kumâras], questioned just like you Lord Sankarshana about the truth concerning the Original Personality [the first plenary portion and companion of the Lord] who always clear in His knowledge resides at the basis of the universe.

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.  (Vedabase)

 

Text 4

He in that position with Him whom one in great esteem calls Vâsudeva had turned His vision inwards, but to encourage the highly learned sages He slightly opened His lotuslike eyes.

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. (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 is worshiped by the daughters of the serpent-king, with great devotion and with various paraphernalia, in the desire for a good husband.

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. (Vedabase)

 

Text 6

Known with His pastimes they, with words and with great affection in rhythmic accord, repeatedly glorified the activities while from the thousands of raised hoods [of Ananta, the serpent king] the glowing effulgence emanated of the valuable stones upon their thousands of helmets.

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. (Vedabase)

 

Text 7

Oh Vidura one says that He then discussed the purport of the Bhâgavatam with Sanat-kumâra who had taken the [yoga] vow of renunciation and, as was requested, passed it on to Sânkhyâyana who had also taken the vow.

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. (Vedabase)


Text 8

When the great sage Sânkhyâyana as the chief of the transcendentalists reciting this Bhâgavatam [thereafter] expounded on it, both the spiritual master Parâs'ara whom I followed and Brihaspati were present.

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. (Vedabase)

  

Text 9

Urged on by sage Pulastya, he [Parâs'ara] kindheartedly told me this finest one of the Purânas that I in my turn will relate to you, my dear son, for you are an ever faithfull follower.

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. (Vedabase)

 

Text 10

At the time the three worlds were submerged in the waters He [Garbhodakas'âyî Vishnu] was lying down there alone, inactively with almost closed eyes, upon the snake bed Ananta desiring nothing more than the satisfaction of His internal potency.

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. (Vedabase)


Text 11

The way the power of fire is hidden in wood, He resided there in His place in the water, keeping all living beings in their subtlety within His transcendental body from where He gives life in the form of Time [kâla].

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. (Vedabase)


Text 12

For the duration of thousand times four yugas [4.32 billion years] He with His internal potency lay dormant for the sake of the further development - by means of His force called kâla [time] - of the worlds of the living beings who depend on fruitive activities. That role gave His body a bluish look [the blue of the refuge of the vivifying water].

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]. (Vedabase)

  

Text 13

In accordance with the purpose of His internal attention for the subtle subject matter of creation, there was in due course of time, because of the material activity of the basic qualities of nature, the agitation [of the subtle elements, the entities] that then most subtly broke forth from His abdomen [from the ether].

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]. (Vedabase)


Text 14

With the Time that roused the karma to activity, soon from the original self [of Vishnu] with that [agitation] a lotus bud appeared that just like a sun illumined the vast waters with its effulgence.

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. (Vedabase)


Text 15

That lotus flower of  factually the universe was entered by Vishnu as the reservoir of all qualities from which He in the beginning generated the personality of Vedic wisdom, the controller of the universe [Brahmâ] who, so one says, was born from himself.

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. (Vedabase)


Text 16

[Brahmâ] in that water situated on the whorl of the lotus could not discern the world and spying all around in the four directions he [thus] received his four heads.

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]. (Vedabase)

 

Text 17

[Brahmâ] seated upon and sheltered by the lotus flower that because of the stormy sky at the end of the yuga had appeared from the restless waters, could in his bewilderment not fathom the mystery of creation, nor understand that he was the first demigod.

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]. (Vedabase)

 

Text 18

'Who am I, seated on top of this lotus? Wherefrom has it originated? There must be something in the water below. Being present here implies the existence of that from which it sprouted!'

'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!' (Vedabase)

 

Text 19

This way contemplating the stem of the lotus, he by following that channel in the water towards the navel [of Vishnu], despite his entering there and extensively thinking about its origin, could not understand the foundation. 

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. (Vedabase)


Text 20

Groping in the dark, oh Vidura, with his contemplating this way it thus came to pass that the enormity of the three-dimensional reality of time [tri-kâlika] was generated that, as a weapon [a cakra], inspires fear in the embodied unborn soul by limiting his span of life to a hundred years [compare 2.2: 24-25].

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]. (Vedabase)


Text 21

When he failed to achieve the object of his desire, the godhead gave up the endeavor and seated himself upon the lotus again to control with confidence, step by step, his breath, withdraw his mind and unify his consciousness in meditation. 

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. (Vedabase)


Text 22

[Thus] practicing yoga for the duration of his life, the unborn one in due course of time developed the understanding and saw how in his heart, out of its own, that manifested what he could not see before.

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. (Vedabase)


Text 23

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

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. (Vedabase)

 

Text 24

The view of His hands, legs, jewels, flower garland and dress, derided the panorama of the green coral of the evening splendor of the sun over the great, golden mountain summits with their waterfalls and herbs, flowers and trees.

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. (Vedabase)

 

Text 25

The totality of the three worlds in all its variety was, with the length and width of the measurement of His transcendental presence, covered by the beauty of the divine radiance of the ornaments that dressed His body. 

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.  (Vedabase)

 

Text 26

According to the desire of the human being who, in worship of the lotus feet that reward each desire, follows the path of devotional service, He in His causeless mercy, with the moonlike radiance of His toe- and fingernails, showed the most beautiful [flowerlike] division.

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. (Vedabase)

 

Text 27

With His smiling face adorned with the beauty of His earrings, with the view of the light reflected by His lips and with the reaction of His pleasing nose and eyebrows, He dispells the distress of the world.

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. (Vedabase)


Text 28

Dear Vidura, His waist was well decorated with a belt and with cloth with the saffron color of kadamba flowers, there was a priceless necklace and on His chest there was the attractive S'rîvatsa mark [a few white hairs].

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].  (Vedabase)

 

Text 29

The way trees in the world have their separate existence and with their thousands of branches spread their high value [of flowers and fruits] as if they are ornamented with precious jewels, so too the Lord, the ruler of Ananta, [Garbhodakas'âyî Vishnu] is ornamented with the hoods above His shoulders.

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. (Vedabase)


Text 30

The Supreme Lord, just like a mountain, is the abode for all living beings mobile and immobile. As the friend of Anantadeva He, like a mountain, is submerged in the water and with His thousands of golden helmets [and jewels] and with His Kaustubha jewel He manifests Himself like a mountain range of gold in the ocean.

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. (Vedabase

Text 31

With around His neck the flower garland of His personal glories in the form of the sweet, beautiful sounds of Vedic wisdom, the Lord of the sun, the moon, the air and fire was most difficult to approach for all the three worlds [so did Brahmâ discover] because He was surrounded by His personal weapons [like His cakra].

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. (Vedabase)


Text 32

Thus it happened that the godhead of the universe, the creator of destiny, could behold His navel, the lake, the lotus flower, the waters of destruction, the air with its winds and the sky, but could not glance beyond the created reality of the cosmic manifestation.

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. (Vedabase)

 

Text 33

With the reach of that vision he, as the seed of all worldly activities, thus was invigorated by the mode of passion. Therefore He, in consideration of the living beings eagerly procreating, prayed to Him for the allowance to create, on the transcendental path of the steadfast soul, in service of the Worshipable One.'

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. (Vedabase)

 

 

 

 

 

 Creative Commons License
The text and audio are offered under the conditions of the

Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License
.

The picture is a detail of a painting titled:
"The deity Vishnu reclines on the coil of the great serpent Shesha,
while the four-headed Brahmâ springs from his navel. Lakshmi,
Vishnu's consort, caresses his feet with devotion".
Chamba, Pahari. Date circa 1780-90.
Location: The National Museum, New Delhi 47.110/605.
Source.
Production:
Filognostic Association of The Order of Time
 

  

 

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