श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ षष्ठ: अध्याय: ऋषि: उवाच - The sage Maitreya said - इति तासां स्वशक्तीनां सतीनामसमेत्य स: ।
प्रसुप्तलोकतन्त्राणां निशाम्य गतिमीश्वर: ॥१॥
इति तासाम् thus, of them
स्व-शक्तीनाम् His own energies सतीनाम्-असमेत्य being inharmonious स: प्रसुप्त-लोक- He, dormant world तन्त्राणाम् निशाम्य (creating) devise, realizing गतिम्-ईश्वर: the state the Lord! Thus, He, The Lord realized the inharmonious state of His own energies, and also the state of the devise to create the dormant world.


कालसंज्ञां तदा देवीं बिभ्रच्छक्तिमुरुक्रम: ।
त्रयोविंशतितत्त्वानां गणं युगपदाविशत् ॥२॥
काल-संज्ञाम् तदा देवीम् Time, known as, then, the goddess
बिभ्रत्-शक्तिम्-उरुक्रम: divine energy, of large steps (Vishnu) त्रयोविंशति-तत्त्वानाम् गणम् thirty two tatva group युगपत्-आविशत् simultaneously entered Thus, Vishnu, of the large steps, assuming His own divine energy known as, the godess Time, simultaneously entered the thirty two categories of Tattvas.


सोऽनुप्रविष्टो भगवांश्चेष्टारूपेण तं गणम् ।
भिन्नं संयोजयामास सुप्तं कर्म प्रबोधयन् ॥३॥
स:-अनुप्रविष्ट: भगवान्- He entered, The Lord
चेष्टा-रूपेण तम् गणम् by active power, that group (of tatva) भिन्नम् संयोजयामास diverse, united सुप्तम् कर्म प्रबोधयन् dormant activity, stimulated He, The Lord, by active power having entered that group of the thirty two diverse tattvas, united them and stimulated their dormant activity.


प्रबुद्धकर्मा दैवेन त्रयोविंशतिको गण: ।
प्रेरितोऽजनयत्स्वाभिर्मात्राभिरधिपूरुषम् ॥४॥
प्रबुद्ध-कर्मा दैवेन roused into activity by The Lord
त्रयोविंशतिक: गण: the thirty two's group प्रेरित:-अजनयत्- inspired evolved स्वाभि:-मात्राभि:-अधिपूरुषम् by their own parts, The Cosmic Body The group of the thirty two tatvas, roused into activity by The Lord, were inspired to evolve by their own parts, the Cosmic Body.


परेण विशता स्वस्मिन्मात्रया विश्वसृग्गण: ।
चुक्षोभान्योन्यमासाद्य यस्मिंल्लोकाश्चराचरा: ॥५॥
परेण विशता by the Supreme entering
स्वस्मिन्-मात्रया into His own, in parts विश्वसृक्-गण: the world creating group (of tatva) चुक्षोभ-अन्योन्यम्- transformed each other आसाद्य यस्मिन्- co-operating in which, लोका:-चर-अचरा: the world (is) animate and inanimate When the Supreme entered His own Mahat-tatva by His own parts, the group of the tattvas, creating the world, transformed, and co-operating each other, created this world which includes the animate and inanimate.


हिरण्मय: स पुरुष: सह्स्रपरिवत्सरान् ।
आण्डकोश उवासाप्सु सर्वसत्त्वोपबृंहित: ॥६॥
हिरण्मय: स: पुरुष: golden, that Person
सह्स्र-परिवत्सरान् (for) a thousand years (celestial) आण्डकोशे उवास-अप्सु in egg shaped interior, dwelt, in the waters सर्व-सत्त्व-उपबृंहित: all the Jivas together with That golden Person, the Cosmic Being, dwelt for a thousand celestial years, in an egg shaped interior in the Cosmic waters, alone with all the Jivas, who were in a dormant form.


स वै विश्वसृजां गर्भो देवकर्मात्मशक्तिमान् ।
विबभाजात्मनाऽऽत्मानमेकधा दशधा त्रिधा ॥७॥
स: वै विश्व-सृजाम् गर्भ: He, indeed, the world's creators' womb
देव-कर्म-आत्म-शक्तिमान् of knowledge, activity, self power (endowed with) विबभाज-आत्मना-आत्मानम्- branched by Himself, Himself एकधा दशधा त्रिधा into one, ten and three The womb of the world's creators, He, Who is endowed with knowledge, activity and self power, branched Himself of His own accord, into one - mind, ten - senses, and three - aspects.


एष: ह्यशेषसत्त्वानामात्मांश: परमात्मन: ।
आद्योऽवतारो यत्रासौ भूतग्रामो विभाव्यते ॥८॥
एष: हि-अशेष-सत्त्वानाम्-आत्मा- This alone of all jivas soul
अंश: परमात्मन: and part of Paramaatma (The Lord) आद्य:-अवतार: यत्र-असौ the prime incarnation, where, in Him भूत-ग्राम: विभाव्यते the tatva and entire creation, emerges This, Cosmic Body, alone is the soul of all the Jivas and is a part of The Lord Paramaatma. He is the prime incarnation, wherein all the tattvas with the entire creation is manifested.


साध्यात्म: साधिदैवश्च साधिभूत इति त्रिधा ।
विराट् प्राणो दशविध एकधा हृदयेन च ॥९॥
साध्यात्म: साधिदैवश्च with Adhyaatma, with Adhidaiva
साधिभूत इति त्रिधा with Adhibhoota, it is of three kinds विराट् प्राण: दशविध: the Cosmic Being, the Praanas are ten kinds एकधा हृदयेन च and (He is) one only as heart The Cosmic Being is of three kinds because of having Adhyaatma, Adhidaiva, and Adhibhoota. He is of ten kind because of the ten kinds of Praana Vaayu (air), and as heart, He is one.


स्मरन् विश्वसृजामीशो विज्ञापितमधोक्षज: ।
विराजमतपत्स्वेन तेजसैषां विवृत्तये ॥१०॥
स्मरन् विश्व-सृजाम्-ईश: remembering of the world's creators' deities
विज्ञापितम्-अधोक्षज: prayer, The Self Effulgent Lord विराजम्-अतपत्-स्वेन The Cosmic Being, illumined by His own तेजसा-एषाम् विवृत्तये effulgence, of his potentiality (to arouse) The Self Effulgent Lord! Recalling the prayer of the deties of the the world's creation, illumined the Cosmic Being by His own effulgence to arouse his potentiality.



अथ तस्याभितप्तस्य कति चायतनानि ह ।
निरभिद्यन्त देवानां तानि मे गदत: शृणु ॥११॥
अथ तस्य-अभितप्तस्य thereafter, His being effulgent (the Cosmic Body)
कति च-आयतनानि ह many and abodes of indeed निरभिद्यन्त देवानाम् appeared of the deities तानि मे गदत: शृणु those, by my saying, hear Now hear, as I tell you, how thereafter, many abodes for the dieties appeared in the body of the Cosmic Body, as He was now effulgent Himself by the Lord's effulgence.


तस्याग्निरास्यं निर्भिन्नं लोकपालोऽविशत्पदम् ।
वाचा स्वांशेन वक्तव्यं ययासौ प्रतिपद्यते ॥१२॥
तस्य-अग्नि:-आस्यम् His (cosmic Body's) fire, the mouth
निर्भिन्नम् लोकपाल:- appeared the god अविशत्-पदम् entered the abode वाचा स्व-अंशेन speech, by His part (power) वक्तव्यम् यया- words, by which असौ प्रतिपद्यते this (Jiva) speaks In the Cosmic Body, by His part power, emerged the fire god, as the mouth. Into this abode of fire, the mouth, He entered as the organ of speech, whereby this Jiva utters the words.


निर्भिन्नं तालु वरुणो लोकपालोऽविशद् हरे: ।
जिह्वयांशेन च रसं ययासौ प्रतिपद्यते ॥१३॥
निर्भिन्नम् तालु emerged palate (in the Cosmic Body)
वरुण: लोकपाल:- Varuna the god (of water) अविशत् हरे: entered, of the Cosmic Being जिह्वया-अंशेन (sense of taste) tongue, as its part च रसम् यया- and taste by which असौ प्रतिपद्यते it (the Jiva) perceives In the Cosmic Being's body, there emerged a palate, the abode of Varuna, the god of water, who entered his abode, the palate with his power, the organ of taste, the tongue, by which the Jiva percieves taste.


निर्भिन्ने अश्विनौ नासे विष्णोराविशतां पदम् ।
घ्राणेनांशेन गन्धस्य प्रतिपत्तिर्यतो भवेत् ॥१४॥
निर्भिन्ने अश्विनौ नासे emerged, twin Ashwins (celestial physicians), in nostrils
विष्णो:-आविशताम् पदम् (in body) of Vishnu (Cosmic Being), entering the abode घ्राणेन-अंशेन गन्धस्य with the olfactory power, odour प्रतिपत्ति:-यत: भवेत् perception from which is In the body of Vishnu, the Cosmic Being, emerged a pair of nostrils, the abode of the twin celestial physicians, the Ashwinis, who entered their abode with their olfactory power, by which the sense of odour is percieved.


निर्भिन्ने अक्षिणी त्वष्टा लोकपालोऽविशद्विभो: ।
चक्षुषांशेन रूपाणां प्रतिपत्तिर्यतो भवेत् ॥१५॥
निर्भिन्ने अक्षिणी emerging, a pair of eyes
त्वष्टा लोकपाल:- Sun god अविशत्-विभो: entered, of the Cosmic Being चक्षुषा-अंशेन with sight power रूपाणाम् प्रतिपत्ति:- of colours’ perception यत: भवेत् from which happens In the Cosmic Being's body, emerged a pair of eyes, the Sun god, with its power of sight entered its abode the eyes, by which the perception of colours happens.


निर्भिन्नान्यस्य चर्माणि लोकपालोऽनिलोऽविशत् ।
प्राणेनांशेन संस्पर्शं येनासौ प्रतिपद्यते ॥१६॥
निर्भिन्नानि-अस्य चर्माणि emerged, on His (body) skin
लोकपाल:-अनिल:-अविशत् the god wind, entered प्राणेन-अंशेन with the vital air power संस्पर्शम् येन- touch, by which असौ प्रतिपद्यते this (Jiva) experiences On His, Cosmic Being's, body emerged the skin, in which the wind god along with its vital air power of tectile sense entered, by which this Jiva experiences touch.


कर्णावस्य विनिर्भिन्नौ धिष्ण्यं स्वं विविशुर्दिश: ।
श्रोत्रेणांशेन शब्दस्य सिद्धिं येन प्रपद्यते ॥१७॥
कर्णौ-अस्य विनिर्भिन्नौ a pair of ears, on His (body) appeared
धिष्ण्यम् स्वम् in shelter their own विविशु:-दिश: entered the quarters श्रोत्रेण-अंशेन by the (sense of) auditory power शब्दस्य सिद्धिम् of sound's proof येन प्रपद्यते by which is experienced On the body of the Cosmic Being, then appeared a pair of ears. The presiding deties of the quarters, entered them, their own abode, along with their sense of auditory power, by which the exitence of sound is prooved and experienced by the Jiva.


त्वचमस्य विनिर्भिन्नां विविशुर्धिष्ण्यमोषधी: ।
अंशेन रोमभि: कण्डूं यैरसौ प्रतिपद्यते ॥१८॥
त्वचम्-अस्य विनिर्भिन्नाम् skin his emerged
विविशु:-धिष्ण्यम्- entered the abode ओषधी: अंशेन रोमभि: herbs, along with the hair कण्डूम् यै:-असौ itching by which this प्रतिपद्यते experiences The skin emerged on the Cosmic Being's body. It is the abode of the herbs, who entered it along with their power, the hair, which enables this Jiva to experience itching.


मेढ्रं तस्य विनिर्भिन्नं स्वधिष्ण्यं क उपाविशत् ।
रेतसांशेन येनासावानन्दं प्रतिपद्यते ॥१९॥
मेढ्रम् तस्य विनिर्भिन्नम् penis His appeared
क: उपाविशत् Prajaapati (the god of creation) entered रेतसा-अंशेन with the creating power येन-असौ- by which this (Jiva) आनन्दम् प्रतिपद्यते joy experiences On the body of the Cosmic Being appeared the penis, into which entered the god of creation Prajaapati, along with the power of creation, by which the Jiva experiences the joy (of copulation).


गुदं पुसो विनिर्भिन्नं मित्रो लोकेश आविशत् ।
पायुनांशेन येनासौ विसर्गं प्रतिपद्यते ॥२०॥
गुदम् पुस: विनिर्भिन्नम् anus of the Person appeared
मित्र: लोकेश: आविशत् Mitra the presiding god entered पायुना-अंशेन येन- with the power of defection, by which असौ विसर्गम् प्रतिपद्यते this to evacuate experiences On the Cosmic Person, there appeared an anus, the presiding god of defection, Mitra, entered it with its power of evacuation, by which the Jiva evacuates the bowels.


हस्तावस्य विनिर्भिन्नाविन्द्र: स्वर्पतिराविशत् ।
वार्तयांशेन पुरुषो यया वृत्तिं प्रपद्यते ॥२१॥
हस्तौ-अस्य विनिर्भिन्नौ- two hands His, when emerged,
इन्द्र: स्वर्पति:-आविशत् Indra, the lord of paradise, entered वार्तया-अंशेन पुरुष: by give and take capacity, the Jiva यया वृत्तिम् प्रपद्यते by which livelihood undertakes When, on His body, a pair of arms emerged, Indra, the god of paradise, entered them with the capacity of give and take, by which the Jiva undertakes his livelihood.


पादावस्य विनिर्भिन्नौ लोकेशो विष्णुराविशत् ।
गत्या स्वांशेन पुरुषो यया प्राप्यं प्रपद्यते ॥२२॥
पादौ-अस्य विनिर्भिन्नौ a pair of feet, His appeared
लोकेश: विष्णु:-आविशत् The Lord of the world, Vishnu, entered गत्या स्वांशेन पुरुष: with locomotion His own power, Jiva, यया प्राप्यम् प्रपद्यते by which (the place) to reach, reaches On the Cosmic Being's body appeared a pair of feet, in which The Lord of the world, Vishnu entered with His locomotive power, by which the Jiva reaches the place where he wants to go to.


बुद्धिं चास्य विनिर्भिन्नां वागीशो धिष्ण्यमाविशत् ।
बोधेनांशेन बोद्धव्यप्रतिपत्तिर्यतो भवेत् ॥२३॥
बुद्धिम् च-अस्य intellect and His
विनिर्भिन्नाम् वागीश: appeared, of speech (Sarasvati) lord (Brahmaa) धिष्ण्यम्-आविशत् this abode entered बोधेन-अंशेन with understanding faculty बोद्धव्य प्रतिपत्ति:- to be known means (to know) यत: भवेत् from where happens Then, His intellect appeared, the abode of Brahmaa, the lord of speech, Sarasvati, who then entered into it, with his faculty of understanding, whereby that which is to be known is apprehended.


हृदयं चास्य निर्भिन्नं चन्द्रमा धिष्ण्यमाविशत् ।
मनसांशेन येनसौ विक्रियां प्रतिपद्यते ॥२४॥
हृदयम् च-अस्य निर्भिन्नम् heart and His emerged
चन्द्रमा धिष्ण्यम्-आविशत् moon, in the abode entered मनसा-अंशेन येन-असौ with mind the power, by which this विक्रियाम् प्रतिपद्यते thoughts creates In the body of the Cosmic Being, then, the heart emerged, the diety moon entered this abode with the power of mind, by which the Jiva indulges in thoughts.


आत्मानं चास्य निर्भिन्नमभिमानोऽविशत्पदम् ।
कर्मणांशेन येनसौ कर्तव्यं प्रतिपद्यते ॥२५॥
आत्मानम् च-अस्य निर्भिन्नम्- ego and His having emerged
अभिमान:-अविशत्-पदम् the god Rudra entered the abode कर्मणा-अंशेन येन- by the egotism power, by which असौ कर्तव्यम् प्रतिपद्यते this Jivas duty entertains And His ego having emerged, the god Rudra, presiding over ego, entered this abode of ego, with the power of the feeling of egotism, by which this Jiva entertains duty.


सत्त्वं चास्य विनिर्भिन्नं महान्धिष्ण्यमुपाविशत् ।
चित्तेनांशेन येनसौ विज्ञानं प्रतिपद्यते ॥२६॥
सत्त्वम् च-अस्य विनिर्भिन्नम् Sattva and His appeared
महान्-धिष्ण्यम्-उपाविशत् (presiding deity of) Mahat-tatva Brahmaa, the abode entered चित्तेन-अंशेन येन- with the power of Chit, (discrimination), by which असौ विज्ञानम् प्रतिपद्यते this (Jiva) right and wrong establishes In His body then, Sattva Tattva appeared, the presiding diety of Mahat-tatva, Brahmaa entered this abode with the power of Chit, discrimenation, by which this Jiva ascertains right and wrong.


शीर्ष्णोऽस्य द्यौर्धरा पद्भ्यां खं नाभेरुदपद्यत ।
गुणानां वृत्तयो येषु प्रतीयन्ते सुरादय: ॥२७॥
शीर्ष्ण:-अस्य द्यौ:-धरा from head His, heaven, earth
पद्भ्याम् खम् नाभे:- from feet, sky from navel उदपद्यत गुणानाम् वृत्तय: emanated, by the Gunas' influence येषु प्रतीयन्ते सुरादय: in which are found gods and others (men and ghosts) From the head of the Cosmic Being, emanated the heavenly world, from His feet the earth, and from His navel the sky. By the influence of the Gunas, in these regions are found gods, men and ghosts.


आत्यन्तिकेन सत्त्वेन दिवं देवा: प्रपेदिरे ।
धरां रज:स्वभावेन पणयो ये च ताननु ॥२८॥
आत्यन्तिकेन सत्त्वेन by predominance of Sattva
दिवम् देवा: प्रपेदिरे in heaven, gods resided धराम् रज:स्वभावेन on the earth, by Raajasika nature पणय: ये च तान्-अनु men, those and their helpers Because of the predominance of Sattva, the gods resided in heaven, because of predominance of Rajas, the men and their helpers resided on the earth.


तार्तीयेन स्वभावेन ।
उभयोरन्तरं व्योम ये रुद्रपार्षदां गणा: ॥२९॥
तार्तीयेन स्वभावेन by Taamasika nature
भगवत्-नाभिम्-आश्रिता: The Lord's navel supported by, उभयो:-अन्तरम् व्योम ये both, in-between sky those रुद्र-पार्षदाम् गणा: Rudra's attendants and others The navel of The Lord, which is the support of the sky, the region in between the earth and heaven, there, the attendents, of Rudras and the like, reside because of prominance of Tamas in their nature.


मुखतोऽवर्तत ब्रह्म पुरुषस्य कुरूद्वह ।
यस्तून्मुखत्वाद्वर्णानां मुख्योऽभूद् ब्राह्मणो गुरु: ॥३०॥
मुखत:-अवर्तत ब्रह्म from the mouth emanated the Vedas
पुरुषस्य कुरूद्वह of the Cosmic Being, O Vidura! य:-तु-उन्मुखत्वात्- who indeed the mouth coming from वर्णानाम् मुख्य:- of the grades foremost अभूत् ब्राह्मण: गुरु: became Braahmanas, the teachers From the mouth of the Cosmic Being, emanated the Vedas, O Vidura! The Braahmanas, also having come from the mouth, are the foremost of the grades of the society and are the teachers of all.


बाहुभ्योऽवर्तत क्षत्रं क्षत्रियस्तदनुव्रत: ।
यो जातस्त्रायते वर्णान् पौरुष: कण्टकक्षतात् ॥३१॥
बाहुभ्य:-अवर्तत क्षत्रम् from the arms was born valour
क्षत्रिय:-तत्-अनुव्रत: the Kshatriyas and their vocation य: जात:-त्रायते वर्णान् who being born, protects the (other) Varnas पौरुष: कण्टक-क्षतात् of the Person, from thieves and damages From the arms of the Cosmic Being, valour was born, and Kshatriya with their vocation of protection to protect the Vernas from thieves and other ravages.


विशोऽवर्तन्त तस्योर्वोर्लोकवृत्तिकरीर्विभो: ।
वैश्यस्तदुद्भवो वार्तां नृणां य: समवर्तयत् ॥३२॥
विश:-अवर्तन्त तस्य-ऊर्वो:- industry came out, from His thighs
लोक-वृत्तिकरी:-विभो: of the people's earnings, The Lord's वैश्य:-तत्-उद्भव: Vaishyas is the product वार्ताम् नृणाम् occupation of people य: समवर्तयत् who started From the two thighs of the Almighty Lord, came industry, agriculture etc., the out come of which was Vaishya, the caste pursuing trade and commerce, from which the earnings of the people started.


पद्भ्यां भगवतो जज्ञे शुश्रूषा धर्मसिद्धये ।
तस्यां जात: पुरा शूद्रो यत्-वृत्त्या तुष्यते हरि: ॥३३॥
पद्भ्याम् भगवत: जज्ञे from feet of The Lord, came into existence
शुश्रूषा धर्म सिद्धये the service order to accomplish तस्याम् जात: पुरा शूद्र: in it was born, in the past, Shoodra यत्-वृत्त्या तुष्यते हरि: by which occupation satisfied is Shree Hari From the feet of the Lord, came into existence the order of service, to accomplish which was born the Shoodra. The occupation of service pleases The Lord as it is the crux of all other occupations.


एते वर्णा: स्वधर्मेण यजन्ति स्वगुरुं हरिम् ।
श्रद्धयाऽऽत्मविशुद्ध्यर्थं यज्जाता: सह वृत्तिभि: ॥३४॥
एते वर्णा: स्व-धर्मेण these classes, by their duties
यजन्ति स्व-गुरुम् हरिम् pay respect to their teacher Shree Hari श्रद्धया-आत्म-विशुद्धि-अर्थम् with reverence, for their own purity purpose यत्-जाता: सह वृत्तिभि: who were born with their vocations These four classes, that were born along with their vocations, with their respective duties, reverently worship their preceptor Shree Hari, for the purpose of purifying their own selves.


एतत्क्षत्तर्भगवतो दैवकर्मात्मरूपिण: ।
क: श्रद्दध्यादुपाकर्तुं योगमायाबलोदयम् ॥३५॥
एतत्-क्षत्त:-भगवत: this, O Vidura! of The Lord
दैव-कर्म-आत्म-रूपिण: Time, (destiny) Karma, self power projecting क: श्रद्दध्यात्-उपाकर्तुम् who is capable of describing योग-माया-बल-उदयम् by Yoga Maayaa's power reveals O Vidura! Who is cpable of describing this body of the Cosmic Being, The Lord, projecting the Time -destiny, Karma, and self-power, which reveals The Lord's power of Yoga Maayaa.


अथापि कीर्तयाम्यङ्ग यथामति यथाश्रुतम् ।
कीर्तिं हरे: स्वां सत्कर्तुं गिरमन्याभिधासतीम् ॥३६॥
अथापि कीर्तयामि-अङ्ग then even, will sing (I), O Dear One!
यथा-मति: यथा-श्रुतम् as per my wisdom, as I have hear it कीर्तिम् हरे: स्वम् सत्कर्तुम् glory of Shree Hari, my own to purify गिरम्-अन्य-अभिधा-असतीम् speech (which) by other (worldly) talks is impure O Dear One! Yet, I will proceed to sing the glories of Shree Hari, according to my own wisdom, and as I have heard, with the purpose of purifying my own speech which is impure by other worldly talks.


एकान्तलाभं वचसो नु पुंसां सुश्लोकमौलेर्गुणवादमाहु: ।
श्रुतेश्च विद्वद्भिरुपाकृतायां कथासुधायामुपसम्प्रयोगम् ॥३७॥
एकान्त-लाभम् the sole gain
वचस: नु पुंसाम् of the speech surely of people सुश्लोक-मौले:- of highest of the well renowned (Lord's) गुण-वादम-आहु: praises uttering is said श्रुते:-च विद्वद्भि:- and of the ears, by the learned उपाकृतायाम् availed कथा-सुधायाम्- stories' nectar उपसम्प्रयोगम् imbibing Surely, the sole gain of the speech of the people is by uttering the glories of the highest of the well renowned Lord. And the sole gain of the ears is imbibing the stories of The Lord availed from the discourses of the learned.


आत्मनोऽवसितो वत्स महिमा कविनाऽऽदिना ।
संवत्सरसहस्रान्ते धिया योगविपक्वया ॥३८॥
आत्मन:-अवसित: वत्स the (Supreme) Soul's description, O Son!
महिमा कविना-आदिना and glory, by the wise seer, the first (Brahmaa) संवत्सर-सहस्र-अन्ते years (celestial) thousands' end धिया योग-विपक्वया by intellect, by yoga ripened O Son! The description of the glory of the Supreme Self was not possible even by the very first seer Brahmaa, even after his intellect was ripened by yoga practiced for a thousand celestial years.


अतो भगवतो माया मायिनामपि मोहिनी ।
यत्स्वयं चात्मवर्त्मात्मा न वेद किमुतापरे ॥३९॥
अत: भगवत: माया therefore, The Lord's Maayaa
मायिनाम्-अपि मोहिनी to the illusion creators also, is deluding यत्-स्वयम् that Himself च-आत्म-वर्त्म- and own ways आत्मा न वेद the Supreme Self not knows किम्-उत-अपरे what of others Therefore, the dellusion of Lord's Maayaa deludes even those who create delusions. The Supreme Soul does not know course of His won Maayaa, how can others?


यतोऽप्राप्य न्यवर्तन्त वाचश्च मनसा सह ।
अहं चान्य इमे देवास्तस्मै भगवते नम: ॥४०॥
यत:-अप्राप्य न्यवर्तन्त from where, not finding, return
वाच:-च मनसा सह the speech and with mind, अहम् च-अन्य इमे देवा:- ego (Rudra) and other, these gods तस्मै भगवते नम: to That Lord our obeisance In their endeavour to find the Lord, from where the speech and mind return along with Rudra, the ego, and all these other gods, disappointed, to That Lord we pay our obeisance.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीय स्कन्धे विदुरोद्ध्वसंवादे षष्ठ: अध्याय: ॥६॥ Thus ends the sixth discourse in Book Three of the great and glorious Bhaagavata-Puraana.