S'rîmad Bhâgavatam - Canto 12
Sanskrit, word-for-word and original translation of Swami Prabhupâda
(for the purports one will have to consult the books under the copyright of the BBT)
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Canto 12: "The Age of Deterioration"
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Chapter Four: The Four Categories of Universal Annihilation
TEXT 1
s'rî-s'uka uvâca
kâlas te paramânv-âdir
dvi-parârdhâvadhir nripa
kathito yuga-mânam ca
s'rinu kalpa-layâv api
s'rî-s'ukah uvâca-S'rî S'ukadeva Gosvâmî said; kâlah-time; te-to you; parama-anu-(the smallest fraction of time measured in terms of) the indivisible atom; âdih-beginning with; dvi-para-ardha-the two halves of Brahmâ's total life span; avadhih-culminating in; nripa-O King Parîkshit; kathitah-has been described; yuga-mânam-the duration of the millennia; ca-and; s'rinu-now hear; kalpa-Brahmâ's day; layau-annihilation; api-also.
TRANSLATION
S'ukadeva Gosvâmî said: My dear King, I have already described to you the measurements of time, beginning from the smallest fraction measured by the movement of a single atom up to the total life span of Lord Brahmâ. I have also discussed the measurement of the different millennia of universal history. Now hear about the time of Brahmâ's day and the process of annihilation.
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TEXT 2
catur-yuga-sahasram tu
brahmano dinam ucyate
sa kalpo yatra manavas'
caturdas'a vis'âm-pate
catuh-yuga-four ages; sahasram-one thousand; tu-indeed; brahmanah-of Lord Brahmâ; dinam-the day; ucyate-is said; sah-that; kalpah-a kalpa; yatra-in which; manavah-original progenitors of mankind; caturdas'a-fourteen; vis'âm-pate-O King.
TRANSLATION
One thousand cycles of four ages constitute a single day of Brahmâ, known as a kalpa. In that period, O King, fourteen Manus come and go.
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TEXT 3
tad-ante pralayas tâvân
brâhmî râtrir udâhritâ
trayo lokâ ime tatra
kalpante pralayâya hi
tat-ante-after those (thousand cycles of ages); pralayah-the annihilation; tâvân-of the same duration; brâhmî-of Brahmâ; râtrih-the nighttime; udâhritâ-is described; trayah-the three; lokâh-worlds; ime-these; tatra-at that time; kalpante-are prone; pralayâya-to annihilation; hi-indeed.
TRANSLATION
After one day of Brahmâ, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction.
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TEXT 4
esha naimittikah proktah
pralayo yatra vis'va-srik
s'ete 'nantâsano vis'vam
âtmasât-kritya câtma-bhûh
eshah-this; naimittikah-occasional; proktah-is said; pralayah-annihilation; yatra-in which; vis'va-srik-the creator of the universe, the Supreme Lord, Nârâyana; s'ete-lies down; ananta-âsanah-upon the snake-bed of Ananta S'esha; vis'vam-the universe; âtma-sât-kritya-absorbing within Himself; ca-also; âtma-bhûh-Lord Brahmâ.
TRANSLATION
This is called the naimittika, or occasional, annihilation, during which the original creator, Lord Nârâyana, lies down upon the bed of Ananta S'esha and absorbs the entire universe within Himself while Lord Brahmâ sleeps.
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TEXT 5
dvi-parârdhe tv atikrânte
brahmanah parameshthhinah
tadâ prakritayah sapta
kalpante pralayâya vai
dvi-parârdhe-two parârdhas; tu-and; atikrânte-when they have become completed; brahmanah-of Lord Brahmâ; parame-sthinah-the most highly situated living entity; tadâ-then; prakritayah-the elements of nature; sapta-seven; kalpante-are subject; pralayâya-to destruction; vai-indeed.
TRANSLATION
When the two halves of the lifetime of Lord Brahmâ, the most elevated created being, are complete, the seven basic elements of creation are annihilated.
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TEXT 6
esha prâkritiko râjan
pralayo yatra lîyate
anda-koshas tu sanghâto
vighâtha upasâdite
eshah-this; prâkritikah-of the elements of material nature; râjan-O King Parîkshit; pralayah-the annihilation; yatra-in which; lîyate-is dissolved; anda-koshah-the egg of the universe; tu-and; sanghâthah-the amalgamation; vighâte-the cause of its disruption; upasâdite-being encountered.
TRANSLATION
O King, upon the annihilation of the material elements, the universal egg, comprising the elemental amalgamation of creation, is confronted with destruction.
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TEXT 7
parjanyah s'ata-varshâni
bhûmau râjan na varshati
tadâ niranne hy anyonyam
bhakshyamânâh kshudhârditâh
kshayam yâsyanti s'anakaih
kâlenopadrutâh prajâh
parjanyah-the clouds; s'ata-varshâni-for one hundred years; bhûmau-upon the earth; râjan-my dear King; na varshati-will not give rain; tadâ-then; niranne-with the coming of famine; hi-indeed; anyonyam-one another; bhakshyamânâh-eating; kshudhâ-by hunger; arditâh-distressed; kshayam-to destruction; yâsyanti-they go; s'anakaih-gradually; kâlena-by the force of time; upadrutâh-confounded; prajâh-the people.
TRANSLATION
As annihilation approaches, O King, there will be no rain upon the earth for one hundred years. Drought will lead to famine, and the starving populace will literally consume one another. The inhabitants of the earth, bewildered by the force of time, will gradually be destroyed.
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TEXT 8
sâmudram daihikam bhaumam
rasam sâmvartako ravih
ras'mibhih pibate ghoraih
sarvam naiva vimuñcati
sâmudram-of the ocean; daihikam-of living bodies; bhaumam-of the earth; rasam-the juice; sâmvartakah-annihilating; ravih-the sun; ras'mibhih-with its rays; pibate-drinks up; ghoraih-which are terrible; sarvam-all; na-nothing; eva-even; vimuñcati-gives.
TRANSLATION
The sun in its annihilating form will drink up with its terrible rays all the water of the ocean, of living bodies and of the earth itself. But the devastating sun will not give any rain in return.
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TEXT 9
tatah samvartako vahnih
sankarshana-mukhotthitah
dahaty anila-vegotthah
s'ûnyân bhû-vivarân atha
tatah-then; samvartakah-of destruction; vahnih-the fire; sankarshana-of the Supreme Lord, Sankarshana; mukha-from the mouth; utthitah-arisen; dahati-burns; anila-vega-by the force of the wind; utthah-raised; s'ûnyân-empty; bhû-of the planets; vivarân-the crevices; atha-after that.
TRANSLATION
Next the great fire of annihilation will flare up from the mouth of Lord Sankarshana. Carried by the mighty force of the wind, this fire will burn throughout the universe, scorching the lifeless cosmic shell.
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TEXT 10
upary adhah samantâc ca
s'ikhâbhir vahni-sûryayoh
dahyamânam vibhâty andam
dagdha-gomaya-pinda-vat
upari-above; adhah-and below; samantât-in all directions; ca-and; s'ikhâbhih-with the flames; vahni-of the fire; sûryayoh-and of the sun; dahyamânam-being burned; vibhâti-glows; andam-the egg of the universe; dagdha-burned; go-maya-of cow dung; pinda-vat-like a ball.
TRANSLATION
Burned from all sides-from above by the blazing sun and from below by the fire of Lord Sankarshana-the universal sphere will glow like a burning ball of cow dung.
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TEXT 11
tatah pracanda-pavano
varshânâm adhikam s'atam
parah sâmvartako vâti
dhûmram kham rajasâvritam
tatah-then; pracanda-terrible; pavanah-a wind; varshânâm-of years; adhikam-more than; s'atam-one hundred; parah-great; sâmvartakah-causing annihilation; vâti-blows; dhûmram-gray; kham-the sky; rajasâ-with dust; âvritam-covered.
TRANSLATION
A great and terrible wind of destruction will begin to blow for more than one hundred years, and the sky, covered with dust, will turn gray.
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TEXT 12
tato megha-kulâny anga
citra varnâny anekas'ah
s'atam varshâni varshanti
nadanti rabhasa-svanaih
tatah-then; megha-kulâni-the clouds; anga-my dear King; citra-varnâni-of various colors; anekas'ah-numerous; s'atam-one hundred; varshâni-years; varshanti-they pour down rain; nadanti-they thunder; rabhasa-svanaih-with tremendous sounds.
TRANSLATION
After that, O King, groups of multicolored clouds will gather, roaring terribly with thunder, and will pour down floods of rain for one hundred years.
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TEXT 13
tata ekodakam vis'vam
brahmânda-vivarântaram
tatah-then; eka-udakam-a single body of water; vis'vam-the universe; brahma-anda-of the egg of creation; vivara-antaram-within.
TRANSLATION
At that time, the shell of the universe will fill up with water, forming a single cosmic ocean.
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TEXT 14
tadâ bhûmer gandha-gunam
grasanty âpa uda-plave
grasta-gandhâ tu prithivî
pralayatvâya kalpate
tadâ-then; bhûmeh-of the earth; gandha-gunam-the perceptible quality of fragrance; grasanti-takes away; âpah-the water; uda-plave-during the flooding; grasta-gandhâ-deprived of its fragrance; tu-and; prithivî-the element earth; pralayatvâya kalpate-becomes unmanifest.
TRANSLATION
As the entire universe is flooded, the water will rob the earth of its unique quality of fragrance, and the element earth, deprived of its distinguishing quality, will be dissolved.
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15-19
apâm rasam atho tejas
tâ lîyante 'tha nîrasâh
grasate tejaso rûpam
vâyus tad-rahitam tadâ
lîyate cânile tejo
vâyoh kham grasate gunam
sa vai vis'ati kham râjams
tatas' ca nabhaso gunam
s'abdam grasati bhûtâdir
nabhas tam anu lîyate
taijasas' cendriyâny anga
devân vaikâriko gunaih
mahân grasaty ahankâram
gunâh sattvâdayas' ca tam
grasate 'vyâkritam râjan
gunân kâlena coditam
na tasya kâlâvayavaih
parinâmâdayo gunâh
anâdy anantam avyaktam
nityam kâranam avyayam
apâm-of water; rasam-the taste; atha-then; tejah-fire; tâh-that water; lîyante-dissolves; atha-after this; nîrasâh-deprived of its quality of taste; grasate-takes away; tejasah-of fire; rûpam-the form; vâyuh-the air; tat-rahitam-deprived of that form; tadâ-then;
lîyate-merges; ca-and; anile-in wind; tejah-fire; vâyoh-of the air; kham-the ether; grasati-takes away; gunam-the perceptible quality (touch); sah-that air; vai-indeed; vis'ati-enters; kham-the ether; râjan-O King Parîkshit; tatah-thereupon; ca-and; nabhasah-of the ether; gunam-the quality;
s'abdam-sound; grasate-takes away; bhûta-âdih-the element of false ego in the mode of ignorance; nabhah-the ether; tam-into that false ego; anu-subsequently; lîyate-merges; taijasah-false ego in the mode of passion; ca-and; indriyâni-the senses; anga-my dear King; devân-the demigods; vaikârikah-false ego in the mode of goodness; gunaih-along with the manifest functions (of false ego);
mahân-the mahat-tattva; grasati-seizes; ahankâram-false ego; gunâh-the basic modes of nature; sattva-âdayah-goodness, passion and ignorance; ca-and; tam-that mahat; grasate-seizes; avyâkritam-the unmanifest original form of nature; râjan-O King; gunân-the three modes; kâlena-by time; coditam-impelled;
na-there are not; tasya-of that unmanifest nature; kâla-of time; avayavaih-by the segments; parinâma-âdayah-transformation and the other changes of visible matter (creation, growth and so on); gunâh-such qualities; anâdi-without beginning; anantam-without end; avyaktam-unmanifest; nityam-eternal; kâranam-the cause; avyayam-infallible.
TRANSLATION
The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature-goodness, passion and ignorance. My dear King Parîkshit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation.
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20-21
na yatra vâco na mano na sattvam
tamo rajo vâ mahad-âdayo 'mî
na prâna-buddhîndriya-devatâ vâ
na sannives'ah khalu loka-kalpah
na svapna-jâgran na ca tat sushuptam
na kham jalam bhûr anilo 'gnir arkah
samsupta-vac chûnya-vad apratarkyam
tan mûla-bhûtam padam âmananti
na-not; yatra-wherein; vâcah-speech; na-not; manah-the mind; na-not; sattvam-the mode of goodness; tamah-the mode of ignorance; rajah-the mode of passion; vâ-or; mahat-the mahat-tattva; âdayah-and so on; amî-these elements; na-not; prâna-the vital air; buddhi-intelligence; indriya-the senses; devatâh-and the controlling demigods; vâ-or; na-not; sannives'ah-the particular construction; khalu-indeed; loka-kalpah-of the arrangement of the planetary systems;
na-not; svapna-sleep; jâgrat-waking condition; na-not; ca-and; tat-that; sushuptam-deep sleep; na-not; kham-ether; jalam-water; bhûh-earth; anilah-air; agnih-fire; arkah-the sun; samsupta-vat-like one who is fast asleep; s'ûnya-vat-like a void; apratarkyam-inaccessible to logic; tat-that pradhâna; mûla-bhûtam-serving as the basis; padam-the substance; âmananti-great authorities say.
TRANSLATION
In the unmanifest stage of material nature, called pradhâna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness-sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhâna is the original substance, it is the actual basis of material creation.
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TEXT 22
layah prâkritiko hy esha
purushâvyaktayor yadâ
s'aktayah sampralîyante
vivas'âh kâla-vidrutâh
layah-the annihilation; prâkritikah-of the material elements; hi-indeed; eshah-this; purusha-of the Supreme Lord; avyaktayoh-and of His material nature in its unmanifest form; yadâ-when; s'aktayah-the energies; sampralîyante-merge totally; vivas'âh-helpless; kâla-by time; vidrutâh-disarrayed.
TRANSLATION
This is the annihilation called prâkritika, during which the energies belonging to the Supreme Person and His unmanifest material nature, disassembled by the force of time, are deprived of their potencies and merge together totally.
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TEXT 23
buddhîndriyârtha-rûpena
jñânam bhâti tad-âs'rayam
dris'yatvâvyatirekâbhyâm
âdy-antavad avastu yat
buddhi-of intelligence; indriya-the senses; artha-and the objects of perception; rûpena-in the form; jñânam-the Absolute Truth; bhâti-manifests; tat-of these elements; âs'rayam-the basis; dris'yatva-because of being perceived; avyatirekâbhyâm-and because of being nondifferent from its own cause; âdi-anta-vat-which has a beginning and an end; avastu-is insubstantial; yat-whatever.
TRANSLATION
It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause.
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TEXT 24
dîpas' cakshus' ca rûpam ca
jyotisho na prithag bhavet
evam dhîh khâni mâtrâs' ca
na syur anyatamâd ritât
dîpah-a lamp; cakshuh-a perceiving eye; ca-and; rûpam-a perceived form; ca-and; jyotishah-from the original element fire; na-not; prithak-distinct; bhavet-are; evam-in the same way; dhîh-intelligence; khâni-the senses; mâtrâh-the perceptions; ca-and; na syuh-they are not; anyatamât-which is itself completely distinct; ritât-from the reality.
TRANSLATION
A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically nondifferent from the element fire. In the same way, intelligence, the senses and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them.
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TEXT 25
buddher jâgaranam svapnah
sushuptir iti cocyate
mâyâ-mâtram idam râjan
nânâtvam pratyag-âtmani
buddheh-of intelligence; jâgaranam-waking consciousness; svapnah-sleep; sushuptih-deep sleep; iti-thus; ca-and; ucyate-are called; mâyâ-mâtram-merely illusion; idam-this; râjan-O King; nânâtvam-the duality; pratyak-âtmani-experienced by the pure soul.
TRANSLATION
The three states of intelligence are called waking consciousness, sleep and deep sleep. But, my dear King, the variegated experiences created for the pure living entity by these different states are nothing more than illusion.
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TEXT 26
yathâ jala-dharâ vyomni
bhavanti na bhavanti ca
brahmanîdam tathâ vis'vam
avayavy udayâpyayât
yathâ-just as; jala-dharâh-the clouds; vyomni-in the sky; bhavanti-are; na bhavanti-are not; ca-and; brahmani-within the Absolute Truth; idam-this; tathâ-similarly; vis'vam-universe; avayavi-having parts; udaya-because of generation; apyayât-and dissolution.
TRANSLATION
Just as clouds in the sky come into being and are then dispersed by the amalgamation and dissolution of their constituent elements, this material universe is created and destroyed within the Absolute Truth by the amalgamation and dissolution of its elemental, constituent parts.
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TEXT 27
satyam hy avayavah proktah
sarvâvayavinâm iha
vinârthena pratîyeran
pathasyevânga tantavah
satyam-real; hi-because; avayavah-the ingredient cause; proktah-is said to be; sarva-avayavinâm-of all constituted entities; iha-in this created world; vinâ-apart from; arthena-their manifest product; pratîyeran-they can be perceived; pathasya-of a cloth; iva-as; anga-my dear King; tantavah-the threads.
TRANSLATION
My dear King, it is stated [in the Vedânta-sûtra] that the ingredient cause that constitutes any manifested product in this universe can be perceived as a separate reality, just as the threads that make up a cloth can be perceived separately from their product.
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TEXT 28
yat sâmânya-vis'eshâbhyâm
upalabhyeta sa bhramah
anyonyâpâs'rayât sarvam
âdy-antavad avastu yat
yat-whatever; sâmânya-in terms of general cause; vis'eshâbhyâm-and specific product; upalabhyeta-is experienced; sah-that; bhramah-is illusion; anyonya-mutual; apâs'rayât-because of dependence; sarvam-everything; âdi-anta-vat-subject to beginning and end; avastu-unreal; yat-which.
TRANSLATION
Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal.
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TEXT 29
vikârah khyâyamâno 'pi
pratyag-âtmânam antarâ
na nirûpyo 'sty anur api
syâc cec cit-sama âtma-vat
vikârah-the transformation of created existence; khyâyamânah-appearing; api-although; pratyak-âtmânam-the Supreme Soul; antarâ-without; na-not; nirûpyah-conceivable; asti-is; anuh-a single atom; api-even; syât-it is so; cet-if; cit-samah-equally spirit; âtma-vat-remaining as it is, without change.
TRANSLATION
Although perceived, the transformation of even a single atom of material nature has no ultimate definition without reference to the Supreme Soul. To be accepted as factually existing, something must possess the same quality as pure spirit-eternal, unchanging existence.
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TEXT 30
na hi satyasya nânâtvam
avidvân yadi manyate
nânâtvam chidrayor yadvaj
jyotishor vâtayor iva
na-there is no; hi-indeed; satyasya-of the Absolute Truth; nânâtvam-duality; avidvân-a person not in true knowledge; yadi-if; manyate-he thinks; nânâtvam-the duality; chidrayoh-of the two skies; yadvat-just as; jyotishoh-of the two celestial lights; vâtayoh-of the two winds; iva-as.
TRANSLATION
There is no material duality in the Absolute Truth. The duality perceived by an ignorant person is like the difference between the sky contained in an empty pot and the sky outside the pot, or the difference between the reflection of the sun in water and the sun itself in the sky, or the difference between the vital air within one living body and that within another body.
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TEXT 31
yathâ hiranyam bahudhâ samîyate
nribhih kriyâbhir vyavahâra-vartmasu
evam vacobhir bhagavân adhokshajo
vyâkhyâyate laukika-vaidikair janaih
yathâ-just as; hiranyam-gold; bahudhâ-in many forms; samîyate-appears; nribhih-to men; kriyâbhih-in terms of different functions; vyavahâra-vartmasu-in ordinary usage; evam-similarly; vacobhih-in varying terms; bhagavân-the Personality of Godhead; adhokshajah-the transcendental Lord, who is inconceivable to material senses; vyâkhyâyate-is described; laukika-mundane; vaidikaih-and Vedic; janaih-by men.
TRANSLATION
According to their different purposes, men utilize gold in various ways, and gold is therefore perceived in various forms. In the same way, the Supreme Personality of Godhead, who is inaccessible to material senses, is described in various terms, both ordinary and Vedic, by different types of men.
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TEXT 32
yathâ ghano 'rka-prabhavo 'rka-dars'ito
hy arkâms'a-bhûtasya ca cakshushas tamah
evam tv aham brahma-gunas tad-îkshito
brahmâms'akasyâtmana âtma-bandhanah
yathâ-as; ghanah-a cloud; arka-of the sun; prabhavah-the product; arka-by the sun; dars'itah-made visible; hi-indeed; arka-of the sun; ams'a-bhûtasya-which is the partial expansion; ca-and; cakshushah-of the eye; tamah-darkness; evam-in the same way; tu-indeed; aham-false ego; brahma-gunah-a quality of the Absolute Truth; tat-îkshitah-visible through the agency of that Absolute Truth; brahma-ams'akasya-of the partial expansion of the Absolute Truth; âtmanah-of the jîva soul; âtma-bandhanah-serving to obstruct perception of the Supreme Soul.
TRANSLATION
Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth.
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TEXT 33
ghano yadârka-prabhavo vidîryate
cakshuh svarûpam ravim îkshate tadâ
yadâ hy ahankâra upâdhir âtmano
jijñâsayâ nas'yati tarhy anusmaret
ghanah-the cloud; yadâ-when; arka-prabhavah-the product of the sun; vidîryate-is torn apart; cakshuh-the eye; svarûpam-in its real form; ravim-the sun; îkshate-sees; tadâ-then; yadâ-when; hi-indeed also; ahankârah-false ego; upâdhih-the superficial covering; âtmanah-of the spirit soul; jijñâsayâ-by spiritual inquiry; nas'yati-is destroyed; tarhi-at that time; anusmaret-one gains his proper remembrance.
TRANSLATION
When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his original spiritual awareness.
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TEXT 34
yadaivam etena viveka-hetinâ
mâyâ-mayâhankaranâtma-bandhanam
chittvâcyutâtmânubhavo 'vatishthhate
tam âhur âtyantikam anga samplavam
yadâ-when; evam-in this way; etena-by this; viveka-of discrimination; hetinâ-sword; mâyâ-maya-illusory; ahankarana-false ego; âtma-of the soul; bandhanam-the cause of bondage; chittvâ-cutting off; acyuta-of the infallible; âtma-Supreme Soul; anubhavah-realization; avatishthhate-develops firmly; tam-that; âhuh-they call; âtyantikam-ultimate; anga-my dear King; samplavam-annihilation.
TRANSLATION
My dear Parîkshit, when the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one has developed realization of Lord Acyuta, the Supreme Soul, this is called the âtyantika, or ultimate, annihilation of material existence.
*****
TEXT 35
nityadâ sarva-bhûtânâm
brahmâdînâm parantapa
utpatti-pralayâv eke
sûkshma-jñâh sampracakshate
nityadâ-constantly; sarva-bhûtânâm-of all created beings; brahma-âdînâm-beginning with Lord Brahmâ; param-tapa-O subduer of the enemies; utpatti-creation; pralayau-and annihilation; eke-some; sûkshma-jñâh-expert knowers of subtle things; sampracakshate-declare.
TRANSLATION
Experts in the subtle workings of nature, O subduer of the enemy, have declared that there are continuous processes of creation and annihilation that all created beings, beginning with Brahmâ, constantly undergo.
*****
TEXT 36
kâla-sroto-javenâs'u
hriyamânasya nityadâ
parinâminâm avasthâs tâ
janma-pralaya-hetavah
kâla-of time; srotah-of the mighty current; javena-by the force; âs'u-rapidly; hriyamânasya-of that which is being taken away; nityadâ-constantly; parinâminâm-of things subject to transformation; avasthâh-the various conditions; tâh-they; janma-of birth; pralaya-and annihilation; hetavah-the causes.
TRANSLATION
All material entities undergo transformation and are constantly and swiftly eroded by the mighty currents of time. The various stages of existence that material things exhibit are the perpetual causes of their generation and annihilation.
*****
TEXT 37
anâdy-antavatânena
kâlenes'vara-mûrtinâ
avasthâ naiva dris'yante
viyati jyotishâm iva
anâdi-anta-vatâ-without beginning or end; anena-by this; kâlena-time; îs'vara-of the Supreme Personality of Godhead; mûrtinâ-the representation; avasthâh-the different stages; na-not; eva-indeed; dris'yante-are seen; viyati-in outer space; jyotishâm-of the moving planets; iva-just as.
TRANSLATION
These stages of existence created by beginningless and endless time, the impersonal representative of the Supreme Lord, are not visible, just as the infinitesimal momentary changes of position of the planets in the sky cannot be directly seen.
*****
TEXT 38
nityo naimittikas' caiva
tathâ prâkritiko layah
âtyantikas' ca kathitah
kâlasya gatir îdris'î
nityah-continuous; naimittikah-occasional; ca-and; eva-indeed; tathâ-also; prâkritikah-natural; layah-annihilation; âtyantikah-final; ca-and; kathitah-are described; kâlasya-of time; gatih-the progress; îdris'î-like this.
TRANSLATION
In this way the progress of time is described in terms of the four kinds of annihilation-continuous, occasional, elemental and final.
*****
TEXT 39
etâh kuru-s'reshthha jagad-vidhâtur
nârâyanasyâkhila-sattva-dhâmnah
lîlâ-kathâs te kathitâh samâsatah
kârtsnyena nâjo 'py abhidhâtum îs'ah
etâh-these; kuru-s'reshthha-O best of the Kurus; jagat-vidhâtuh-of the creator of the universe; nârâyanasya-of Lord Nârâyana; akhila-sattva-dhâmnah-the reservoir of all existences; lîlâ-kathâh-the pastime narrations; te-to you; kathitâh-have been related; samâsatah-in summary; kârtsnyena-entirely; na-not; ajah-unborn Brahmâ; api-even; abhidhâtum-to enumerate; îs'ah-is capable.
TRANSLATION
O best of the Kurus, I have related to you these narrations of the pastimes of Lord Nârâyana, the creator of this world and the ultimate reservoir of all existence, presenting them to you only in brief summary. Even Lord Brahmâ himself would be incapable of describing them entirely.
*****
TEXT 40
samsâra-sindhum ati-dustaram uttitîrshor
nânyah plavo bhagavatah purushottamasya
lîlâ-kathâ-rasa-nishevanam antarena
pumso bhaved vividha-duhkha-davârditasya
samsâra-of material existence; sindhum-the ocean; ati-dustaram-impossible to cross; uttitîrshoh-for one who desires to cross; na-there is not; anyah-any other; plavah-boat; bhagavatah-of the Personality of Godhead; purusha-uttamasya-the Supreme Lord; lîlâ-kathâ-of the narrations of the pastimes; rasa-to the transcendental taste; nishevanam-the rendering of service; antarena-apart from; pumsah-for a person; bhavet-there can be; vividha-various; duhkha-of material miseries; dava-by the fire; arditasya-who is distressed.
TRANSLATION
For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead's pastimes.
*****
TEXT 41
purâna-samhitâm etâm
rishir nârâyano 'vyayah
nâradâya purâ prâha
krishna-dvaipâyanâya sah
purâna-of all the Purânas; samhitâm-the essential compendium; etâm-this; rishih-the great sage; nârâyanah-Lord Nara-Nârâyana; avyayah-the infallible; nâradâya-to Nârada Muni; purâ-previously; prâha-spoke; krishna-dvaipâyanâya-to Krishna Dvaipâyana Vedavyâsa; sah-he, Nârada.
TRANSLATION
Long ago this essential anthology of all the Purânas was spoken by the infallible Lord Nara-Nârâyana Rishi to Nârada, who then repeated it to Krishna Dvaipâyana Vedavyâsa.
*****
TEXT 42
sa vai mahyam mahâ-râja
bhagavân bâdarâyanah
imâm bhâgavatîm prîtah
samhitâm veda-sammitâm
sah-he; vai-indeed; mahyam-to me, S'ukadeva Gosvâmî; mahârâja-O King Parîkshit; bhagavân-the powerful incarnation of the Supreme Lord; bâdarâyanah-S'rîla Vyâsadeva; imâm-this; bhâgavatîm-Bhâgavata scripture; prîtah-being satisfied; samhitâm-the anthology; veda-sammitâm-equal in status to the four Vedas.
TRANSLATION
My dear Mahârâja Parîkshit, that great personality S'rîla Vyâsadeva taught me this same scripture, S'rîmad-Bhâgavatam, which is equal in stature to the four Vedas.
*****
TEXT 43
imâm vakshyaty asau sûta
rishibhyo naimishâlaye
dîrgha-satre kuru-s'reshthha
samprishthah s'aunakâdibhih
imam-this; vakshyati-will speak; asau-present before us; sûtah-Sûta Gosvâmî; rishibhyah-to the sages; naimisha-âlaye-in the forest of Naimisha; dîrgha-satre-at the lengthy sacrificial performance; kuru-s'reshthha-O best of the Kurus; samprishthah-questioned; s'aunaka-âdibhih-by the assembly led by S'aunaka.
TRANSLATION
O best of the Kurus, the same Sûta Gosvâmî who is sitting before us will speak this Bhâgavatam to the sages assembled in the great sacrifice at Naimishâranya. This he will do when questioned by the members of the assembly, headed by S'aunaka.
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