| Sanskrit (संस्कृतम्) | English Translation |
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॥ ॐ नमो भगवते वासुदेवाय ॥॥ नवमोऽध्यायः - ९ ॥ |
Discourse IXBrahmā beholds the divine Abode of the Lord and is taught by Him |
श्रीशुक उवाच ।आत्ममायामृते राजन् परस्यानुभवात्मनः । |
Śrī Śuka said : Even as a man can have no connection whatsoever with the objects (seen by him in a dream), so can the soul, that transcends all material sheaths and is consciousness itself, have no connection in reality with the phenomena (of this world), O king, except through the Lord's Māyā (deluding potency). (1) It is on account of this multiformed Māyā that the Spirit too appears as endowed with diverse forms; and when he begins to take delight in the material objects of sense, he develops the feeling of 'I' and 'mine' (with reference to the body and all that pertains to it). (2) Rid of all delusion, however, when he begins to revel in the glory of his own self, which is beyond the realm of Time and beyond Māyā (the Lord's deluding potency), he discards both these notions (of 'I' and 'mine') and transcends the three Guṇas. (3) (I now proceed to expound) the truth which the Lord was pleased to teach Brahmā, in order to enlighten him on the essential character of the Spirit, while revealing to him His own divine form in approbation of his true penance. (1-4) |
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स आदिदेवो जगतां परो गुरुः |
Sitting in his own abode (the lotus from which he had emanated), that primal deity, the supreme preceptor of all the three worlds, began to meditate with intent to proceed with the work of creation. But he failed to obtain the vision which is regarded as valuable for this purpose, and with the help of which the creation of the phenomenal world could be taken in hand. (5) While he was yet absorbed in thought, Brahmā (the deity presiding over the entire creation) once heard near him in the causal waters a word of two syllables, viz., the sixteenth and the twenty-first letter- sounds among the twenty-five hard consonants (त and प = तप,) i.e., practise penance) uttered twice. It is this penance, O Parikṣit, which is known to be the wealth of men of renunciation. (6) On hearing this word, Brahmā looked about in all directions, eager to behold the speaker. But, failing to perceive any other being, he resumed his seat on the lotus once more and, taking it to be a sound advice, set his heart on penance as if enjoined (by the Lord). (7) That foremost ascetic of all those given to austere penance, endowed as he was with unfailing vision, controlled his breath and mind, subdued his senses of perception as well as his organs of action and with a composed mind practised for a period of one thousand celestial years (or 3,60,000 human years) penance which illumined all the worlds (i.e., revealed to him a plan of the entire universe). (5-8) |
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तस्मै स्वलोकं भगवान् सभाजितः |
Pleased (with his penance), the Lord fully revealed to him His own supreme Abode, higher than which there is no other realm, nay, which is absolutely free from afflictions, bewilderment and fear, and which is extolled on all sides by highly enlightened souls who have been blessed with His sight. (9) Neither Rajas (passion) nor Tamas (the darkness of ignorance), nor even Sattva (the quality of goodness) mixed with either prevails there. The all-destroying Time too is powerless there and even so Māyā (illusion); how, then, can the progeny of Māyā (attachment, greed etc.) find their way into that realm? Nay, the attendants of Śrī Hari who reside there are adored by the gods and the demons alike. (10) Possessed of a transparent swarthy complexion and lotus-like eyes, clad in yellow, most charming to look at and extremely delicate of body, they are all endowed with four arms, highly resplendent themselves and further beautified by gold ornaments set with superb shining gems. Some of them (who have not attained identity of form with the Lord) possess the hue of corals, cat's-eyes or lotus stalks and are adorned with brilliant ear-rings, diadems and garlands. (11) Glittering all round with rows of brilliant and glorious aerial cars of exalted souls, which are further illumined with the splendour of most charming ladies, that divine realm shines like the sky with its line of clouds accompanied by flashes of lightning. (12) Endowed with a most lovely form, Śrī (the goddess of fortune) adores in that realm the feet of the Lord (who is widely sung) in many ways with her other manifestations (figuring as her female companions such as Bhūdevī, Lilādevī and so on). Nay, sitting in a swing, she sings the exploits of her beloved lord, while her own praises are sung by the bees (the attendants of Spring) at the time. (9-13) |
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ददर्श तत्राखिलसात्वतां पतिं |
Brahmā beheld there the Protector of all His devotees, the Lord of Śrī, the enjoyer of sacrifices, the omnipresent Ruler of the whole universe, being waited upon by the foremost of His personal attendants, Sunanda, Nanda, Prabala, Arhaṇa and others. (14) Ever disposed to shower His grace on His servants, He bears nectar in His look and wears a gracious smile on His countenance. He has reddish eyes, is adorned with a crown and earrings, is ever clad in yellow and can be easily distinguished by His four arms as also by a golden streak borne on His (right) breast as a symbol of (His beloved Consort) Goddess Lakṣmī. (15) That universal Lord occupies an excellent and most valuable throne, is surrounded by His twenty-five Śaktis or potencies (viz., the Spirit, Prakṛti, the Mahat-tattva, the ego, the mind, the ten Indriyas, the five subtle elements and the five gross elements, all in a personal form); and endowed with His six eternal and divine attributes (viz., lordship, righteousness, renown, prosperity, wisdom and dispassion—all in their fullest measure), which are incidental in others, He (constantly) revels in His own blissful essence. (16) Brahmā's heart was flooded with rapture at the sight of the Lord: the hair stood erect on his person and tears rushed to his eyes due to excess of love. The Creator of the universe bowed to His lotus-feet, which are attained by pursuing the path of the Paramahāṁsas (those who have renounced the world). (17) The Lord, who had evoked Brahmā's love, was delighted at heart to see His beloved Brahmā standing before Him in a suppliant mood, full of love and joy, and fit to receive His commands for the creation of living beings. He took Brahmā by the hand and then addressed him in accents illumined with a gentle smile. (14-18) |
श्रीभगवानुवाच ।त्वयाहं तोषितः सम्यग्वेदगर्भ सिसृक्षया । |
The Lord said : With the knowledge of all the Vedas stored up in your heart you have thoroughly pleased Me by your prolonged penance carried on with the intention of creating the universe. (You know) hypocritical Yogis can hardly please Me. (19) Ask of Me, the Bestower of all blessings, your cherished boon and you will be blessed (with that). The pains that men take for the good of their soul, O Brahmā, reach their fruition in My sight. (20) You practised such supreme penance only on hearing My command in the lonely waters (without seeing Me). That is why you have been blessed with the sight of My divine Abode according to My wishes. (21) I commanded you (to do penance) on that occasion only because you did not know how to proceed with the work of creation. Penance (you know) is My very heart (very dear to Me), O sinless one; while I am the very soul (essence) of penance. (22) It is by dint of penance alone that I create this universe and through penance I maintain it; and it is through penance, again, that I absorb it (within Myself). Nay, My strength consists in penance which is hard to practise. (19-23) |
ब्रह्मोवाच ।भगवन् सर्वभूतानामध्यक्षोऽवस्थितो गुहाम् । |
Brahmā said : O Lord, You dwell in the heart of all beings as the witness and know by Your unobstructed wisdom what I intend doing. (24) Nevertheless, my Master, grant one request of this humble petitioner that I may be blessed with an insight into both the absolute and relative aspects of Your formless Being. (25) Even as a spider spins a web round itself, sports in it and then takes it back into its mouth, so do You, O Mādhava (Lord of Māyā) of unfailing resolve, through Your own Māyā (creative will) multiply Yourself in the form of this universe, maintain it and then dissolve it all by Yourself, possessed as You are of manifold powers, and thus carry on Your sport, assuming various forms as and when necessary. Pray, therefore, bestow on me the insight by which I may be able to know how You do all this. (26-27) Let me unwearingly carry out Your instructions, O Lord; nay, while carrying on the work of creation, let me not, by Your grace, be attached to it (through the feeling of doership etc.). (28) Since you have acknowledged me as Your friend as any other friend would (by clasping my hand and through other such gestures), O Lord, let me not be puffed up with pride, thinking that I am immune from birth etc., so long as I remain engaged in Your service in the form of creating living beings and, unperplexed in mind, classify the Jivas (according to their natural characteristics and past actions). (24-29) |
श्रीभगवानुवाच ।ज्ञानं परमगुह्यं मे यद्विज्ञानसमन्वितम् । |
The Lord said : Do you receive the most esoteric knowledge, as well as the realization, which is going to be imparted by Me, about Myself, as also the truth of Devotion and all that is accessory to it. (30) By My grace you shall have true knowledge about Me, as to how great I am, what is My essential character, in how many forms do I manifest Myself, what virtues do I possess and what are My doings. (31) Prior to this creation I alone existed and that too in my absolute state. Other than Me there was nothing gross or subtle, nor the cause of both, viz., Prakṛti (Primordial Matter). I exist even after creation as well as in the form of this phenomenal world and I am also that which remains (after all this has disappeared). (32) That which makes it possible for something inexplicable to appear in My Being (as apart from Me) without any corresponding reality, just like the illusion of a second moon, and which obscures My Being (even though I am present everywhere), like the presence of the planet Rāhu (which has a shadowy form) in the midst of the other luminaries, should be regarded as My Māyā (deluding potency). (33) Even as the gross elements (earth, water etc.) may be said to have entered (the bodies of) all living beings, both great and small, (made up as they are of those very elements) after their creation, and they can as well be said not to have entered them (in that they already inhered in them as their material cause), similarly I can be said to have entered the bodies of these living beings as their indwelling Spirit (when they are viewed materially), and I can equally be said not to have entered them (when they are viewed spiritually, there being no other reality than the Spirit, i.e., Myself). (34) He who is eager to know the truth of the Spirit should enquire into and ascertain that Reality alone which is proved to exist everywhere and at all times—whether you argue by the negative process, excluding everything else as 'not that', 'not that', or by the positive method of affirming everything as that. (35) Establish yourself fully in this doctrine of Mine through perfect concentration of mind. By doing so you shall never be confounded (fall a prey to egotism etc.) while creating the diverse forms of life in the course of the various Kalpas. (30-36) |
श्रीशुक उवाच ।सम्प्रदिश्यैवमजनो जनानां परमेष्ठिनम् । |
Śrī Śuka continued: Having thus instructed Brahmā (the supreme Ruler of all created beings), the unborn Lord Śrī Hari withdrew that form of His while the former stood gazing (with wonder). (37) Brahmā, who represented all beings, bowed with joined palms to Śrī Hari, who had now concealed His perceptible form, and created this universe as before (in the foregoing round of creation). (38) Eager to secure the good of all created beings, Brahmā, the lord of creation and the protector of righteousness, once practised the various forms of self-control (Yamas)* and religious observances (Niyamas) with a view to achieving that end, which he regarded as his own purpose. (39) (During that period) O king, the great sage Nārada, who was the most beloved of all his sons and an eminent devotee of the Lord, and was eager to know (from Brahmā) the Māyā (the wonderful power) of Bhagavān Viṣṇu, the Lord of Māyā, waited upon him as an obedient servant and fully gratified his father by his good conduct, modesty and self-control. (40-41) Finding his father (Brahmā), the forbear of the entire creation, pleased (with him), the celestial sage humbly asked him the same questions that you have asked me. (42) Delighted (all the more by his questions) Brahmā (the Creator of beings) repeated to his son (Nārada), this very Bhāgavata-Purāṇa containing ten distinctive features, which was taught to him by the Lord Himself. (43) Nārada (in his turn), O king, imparted the same to the sage Vyāsa (my father) of boundless glory, while the latter was meditating on the supreme Brahma on the bank of the river Saraswati (vide I.v. above). (44) I shall (presently) tell you (in the form of the same Bhāgavata-Purāṇa) in reply to your questions on the subject, how this universe emanated from the Cosmic Being, and answer all your other questions too (through the same Purāṇa). (45) |
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अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः । (II. 30) |
"Non-violence, truthfulness, non-thieving, continence and non-accumulation of worldly possessions are the five Yamas." |