Category: SrimadBhagavatam

Nārasimhāya namah

Maharishi Maitreya continued, “Chit (consciousness) appeared within that Universal form. Immediately Brahma, the Lord of Mahat and all other principles, entered into it together with his fractional aspect ‘chit śakti’ (intelligence). Due to intelligence, the individual being is able to understand the object.

From the head of this Universal form, heaven emerged. From His navel, outer space emerged. From His legs, earth emerged. In them, the presiding deities who manifested due to the transformations within the three attributes of Nature (triguna) were visible.

Due to predominance of the traits of goodness (sattva), Devatas reached heaven. Human beings, who predominantly possess traits of action/ passion (rajo guna) together with cows and other living entities which depend upon them, obtained earth.

The bhūta gaṇas, who are aspects of Lord Rudra, are ruled predominantly by traits of ignorance and inertia (tamas). Bhoota gaṇas reside within this space which emerged from the navel of the Universal Lord and which is situated between heaven and earth.

O Vidura! Along with Vedas, Brahmins also emerged from the face of the Universal Lord. As they emerged from His face, Brahmins are classified under the first order of the society and are considered as Gurus for others.

Kshatriyas (warrior clan) emerged from the hands of the Universal Lord. They became the kings of the land who were totally bound to righteously ruling these planes of existence. They protect everyone from thieves and other fears.

From the thighs of the Universal Lord, Vysyas were born. For the survival of the society this job is most critical. These people undertake jobs such as farming, trading, herding etc. and offer employment opportunities for people at large.

From the feet of the Universal Lord the dharma of offering service (seva), which leads to the fructification of all other dharmas, was born. From this dharma, śudra (the fourth caste) was born. This seva-dharma (offering devotional service) is supremely dear to the Universal Lord”.

In future this will be explained in greater detail. Why were the people of a particular order born from a particular limb of that Lord? This division of society was apt for those time periods. In accordance with the situations, this creation takes place.

“Ete varṇāḥ sva-dharmeṇa yajanti sva-guruṁ harim

Śraddhaya-ātma-viśuddhy-arthaṁ yaj-jātāḥ saha vṛttibhiḥ

People of all the four social castes who are thus born from the Universal Lord are equal in all aspects. Lord Srihari is the Guru for all people belonging to all the four orders. People of these four orders, through diligent execution of the duties laid down for their particular caste and stage of life, obtain purity and continue to worship Lord Srihari.

The Lord used his illusion to combine time, destiny of living beings, energy (śakti) that existed within Him to manifest as the Universal form. As such it is impossible for anyone to try to describe it in entirety.

Even then, in accordance with what I have learnt from my Guru and without overstepping my limits, I will explain to the best of my ability, the glories of Lord Srihari. By doing so, my speech, which becomes impure due to improper usage, will turn pure.

Ekānta-lābhaṁ vacaso nu puṁsāṁ suśloka-mauler guṇa-vādam āhuḥ

śruteś ca vidvadbhir upākṛtāyāṁ kathā-sudhāyām upasamprayogam 

The Supreme Lord is the crown jewel amongst those who possess purest reputation. Glorifying His activities brings auspiciousness to human speech. Engaging the ears in listening to the glories of the Supreme Lord that are being narrated by learned scholars causes well-being to the ears. This is undoubtedly true. This is what Mahatmas state.

Lord Brahma, the original poet, obtained a matured intellect due to intense austerities performed by him for a thousand years. Even after obtaining a matured intellect he could not completely understand the glories of that Supreme Lord, who is the form of the Self.

It can be said that the transcendental power of the Lord causes illusion to illusion itself. This is because the Supreme Lord Srihari himself cannot fathom the movements of his illusory energies. What more needs to be said about others?

Yato ’prāpya nyavartanta vācaś ca manasā saha

Ahaṁ cānya ime devās tasmai bhagavate namaḥ

Speech fails to describe completely the Supreme Lord. Mind is unable to comprehend his infinite capacity. Ahamkara (sense of I-ness) and other Devatas also fail in understanding the greatness of this Supreme Lord. To such Lord I offer my obeisance.

With this prayer, the sixth chapter of the third canto comes to an end.

There is a reason behind ending a chapter with a prayer. The topics covered in this chapter are the most secretive subjects. Although it appears as if they are easy to comprehend, in reality they are not. Therefore through this prayer we pray to the Lord to give us the required devotion (bhakti) that will enable us to grasp this subject and in this way to bless us with Self-realization.  Hence this chapter concludes with this prayer.

Third Canto Chapter Seven

In this chapter, Vidura questioning the emergence of action and traits in the Lord who is devoid of attributes and actions, Maitreya Maharishi’s response to it and Vidura’s further inquiry in this connection are covered.

Vidura, who was listening attentively to this description of the Universal Lord now questioned Maitreya Maharishi as follows, “O Maharishi! The Supreme Lord who is Pure Consciousness is changeless. He is devoid of attributes. As such involvement with action and traits cannot even slightly emerge in Him. How then did this Supreme Lord get involved with attributes of Nature and actions? I seek to know. Please be compassionate to explain this to me.”

Nārasimhāya namah.

Puruśottmāya namah

Although it appears as if we are repeating the same description of the Universal form time and again, in reality it is not so. In earlier descriptions the limb-wise detailed description was not covered. Their actions were not explained. Only the limbs, and their presiding deities were mentioned and it was said that because of them each of our senses function.

What is being explained now is the next step thereafter. The subject is getting deeper and more detailed. Listen carefully and understand about the guardian deity for each sense organ. This is how our organs were created.

For example, when we buy any packaged food in the market, the ingredients used therein are mentioned on the cover. What is not mentioned is the exact proportion in which the ingredients used and how they combined with each other to create the final product. Likewise previously the ingredients or limbs were mentioned. Now how they combined to create a living entity is being taught. Minute details are being narrated and what causes the limbs to function are explained.

“When eyes manifested in this Universal form, Sun, who is the guardian deity of the world immediately entered into it together with the ‘organ of seeing’, his fractional aspect. Due to this organ of seeing, the individual beings are able to perceive the form of objects.

Pores appeared on the skin of the universal form. Immediately, Wind, the guardian deity of the world, entered into it together with his fractional aspect called ‘touch- sensation’ (tvak). It is the outer skin which grants us the touch-sensation. What we see are the external sense organs. What we cannot see are those sensory perceptions located deep within, due to which we are able to see, hear, feel, smell etc. That invisible energy is Paramatma!

When ears manifested in this Universal form, the guardian deities of all directions (dik-devata) together with the ‘organ of hearing’ (śrotendriya) entered into his ears. Due to this organ of hearing, the individual obtains the capability to hear sounds and obtain knowledge through them.”

Remember: the presiding deity enters into the external organ together with the inner organ. For instance into the external ears, the presiding deity called dik-devata enters together with the organ of hearing (Srotendriya). If this organ of hearing fails, the person becomes deaf. The external visible ear may be perfect, in fact it could be beautiful, but unless the inner organ of hearing functions properly, the person is unable to hear.

“In the Universal form, inner skin (which is right below the outer skin) known as charma appeared. Immediately the guardian deities of all ośadhi entered into it together with ‘body hair’, which is their fractional aspect. When we pull the body hair, there is a tingling sensation. Through this body hair the individual experiences itching-sensation.

When genitals emerged in the Universal form, Prajapati entered into it together with semen, his fractional aspect. Due to this the individual being experiences bodily pleasures.

Anus emerged in the Universal form. Mitra, the guardian deity of the world, together with the organ of excretion which is his fractional aspect, entered into it. Due to this the individual is able to expel the urine and stools from his body.

When two hands appeared in the Universal Lord, Indra, the Lord of heaven entered into them together with the necessary strength to complete the actions. What is the use of visible hands if they are devoid of energy? Hands are energized only due to the presence of the Lord in them. With the help of these hands, the individual earns his livelihood.

When two feet appeared in the Universal for, Vishnu, the Lord of the universe, entered into them together with his fractional aspect called ‘energy of movement’. In the absence of this energy of movement, the being will be immobile. With the help of this organ, the individual is able to reach his destination.

Intelligence manifested in the Universal form. Lord Brahma entered into it together with his fractional aspect of ‘energy of intelligence’. Using this intelligence the individual being is able to grasp the knowledge of matter and objects. In its absence he could not have understood anything.

When heart emerged in the Universal form, Moon along with his fractional aspect of mind (manas) entered into it. With the help of mind, the individual experiences all transformations. For instance, even though the body does not belong to him, he undergoes pain when it is injured. It is the mind that causes it all. When the leg is hurt it does not express it directly. Through the medium of the mind, it expresses.

Ahamkara (sense of I-ness) emerged in the Universal form. Rudra, the Lord of this false-ego, together with his fractional aspect of ‘energy of action (kriya shakti)’ entered into it. With the help of this energy of action, the individual due to feelings of doer-ship is able to complete his activities”.

This being a deep subject, you will begin to understand only slowly and gradually. You cannot understand in one go.

Adhokshajāya namah.

Puruśottamāya namah

The presiding deities of the physical elements continued their prayer, “O Lord! Walking on the path of knowledge, some Yogis totally control their mind, conquer your illusory power and reach You, the personification of completeness. Nevertheless, this method of Yoga is quite strenuous. From this it can be deciphered that the devotee who lovingly offers services to You obtains liberation quickly.

O Primordial Lord! With the intent of creating different worlds, You created us. However, we were born due to the influence of the three attributes of Nature (trigunas) which resulted in differences in our actions. Hence we are unable to unite and perform any task. As a result we lack the capacity to create a universe most suitable for Your playful enjoyments and offer it to You.

O birthless Lord! We desire to offer You enjoyments and luxuries at the earliest. While living in our positions, we too should be provided with food to sustain ourselves. Likewise, even these living beings should, without any doubts or obstacles, make the required offerings to both You and us, while nourishing themselves with adequate food.

What is the method by which all these can be achieved? O Lord, You are a form of completeness and are devoid of any transformation. You are the Self who resides within each and every being. You are eternal. You are our Lord. There is no Lord superior to You. You are birthless. Even your illusory power is birthless. You have impregnated this illusory power (māya shakti) with the seed called ‘Mahat tattva’. It is from Mahat tattva that we have taken birth.

O Lord! Please instruct to us our duties. Please bestow us with the energy of knowledge and action (jnana and kriya shakti) necessary to create this universe.

With this the fifth chapter of the third canto comes to an end.

Third Canto Sixth chapter

In this chapter, the gross forms being energized and readied for creation due to the entry of the Supreme energy into them and the description of the Universal form are covered.

Maharishi Maitreya continued, “The Supreme Lord observed that Mahat and other energies of creation could not combine with each other as a result of which creation could not commence.

Kāla-sañjñāṁ tadā devīṁ bibhrac-chaktim urukramaḥ

Trayoviṁśati tattvānāṁ gaṇaṁ yugapad āviśat

At that moment, the all-powerful Supreme Lord accepted His divine energy called ‘eternal time’ (Kala) and simultaneously entered into the 23 principles i.e. Mahat tattva (cosmic intelligence), ahamkara (sense of I-ness), five subtle elements, five gross elements, five organs of action and five organs of perception as well as the mind.

Entering into them, He awakened within them the energy of action (kriya shakti) which was lying dormant thus far. He caused them to combine within themselves. In this way He awakened ‘action’ within living beings. It is this ‘action’ that rewards the being with the ‘resultant fruit’. The Supreme Lord, thus caused living beings to be inclined towards fruitive activities.

With their partial aspects (amsha) these twenty-three principles, which were energized by the will of the Supreme Lord, created the Universal form of the Lord (Virāt roopa).

When the Supreme Lord, who is the cause for creation, fractionally entered into these twenty-three principles, they combined with each other. Due to the turbulence caused by this merger, the Universal form, which is the shelter for this world consisting of inanimate and animate objects, was created.

The supremely effulgent Universal Lord (Virāt Puruśa), who is an embodiment of all energies, resided within the cosmic egg for 1000 years. The Lord’s illusory power (māya shakti) made itself visible in the forms of energy of knowledge (jnana shakti) and energy of action (kriya shakti). These energies of knowledge and action reside within Hiranyagarbha, also known as Virāt Puruśa, who is the form of action within Mahat and other principles of creation.

Using these energies, He divided Himself into one form; three forms and 10 forms respectively. Hiranyagarbha, who is the partial aspect of the Lord, is the first incarnation. He is the Self within all the beings. It is in Him that this entire creation is being seen.

Virāt Puruśa remains within all beings in the form of their senses (indriyas), within the Solar and other systems He remains in the form of Devatas and within the five basic elements (earth water etc.) He remains in the form of sound and other qualities. In this way He divided Himself into 3.

This universal form also resides in the form of 10 modifications of Pṛāna i.e. the five Prāṇas viz., Prāṇa, Apāna, Vyāna Udāna and Samāna as well as the five Upa-prānās known as Nāga, Kurma, Krikala, Devadutta and Dhananjaya. He also exists in the form of one heart.

In this way Lord Mahavishnu fulfilled the prayer of Mahat and other principal energies of creation. In order to bestow upon them the capability to perform innumerable actions, He illumined the Universal form, through the medium of knowledge (jnana shakti). Many divine-positions instantly opened up in this Universal form which was illumined due to knowledge.

As soon as a face emerged in this Universal form, the Fire-god Agni who is the guardian-deity of the world entered the face together with organ of speech (vāk) who was his fractional aspect. It is through speech that the individual being expresses himself.

When jaws emerged in this Universal form Guardian-deity called Varuna entered into the palate together sense of taste (rasanendriya) who was his partial aspect. Through this sense of taste, the individual being tastes everything that he eats.

Nostrils emerged within the all pervading Universal form. Ashwini Devatas, the celestial physicians, entered into them together with the sense of smell (grhnendriya). This organ enables the living being to smell the aroma.

Eyes manifested in this Universal form. Immediately Sun, who is the guardian deity of the world entered into it together with the organ of perception (netrendriya). Due to this organ of perception, the individual beings are able to identify the forms”.

In the earlier episode we discussed about the origin of these parts of the Universal form. Here their actions are being specified. Do not presume that it is a repetition. There only the form was described. Here their actions and the way they merge are being explained.

Adhokshajāya namah

Aniruddhāya namah

Mahat tattva is the combination of the energies of knowledge and action (jnana-kriya shakti). This Mahat tattva causes in people the knowledge about matter (object). Such Mahat tattva is within the control of eternal time. Since it manifests separately it is known as Mahat tattva, when in reality it is nothing but the Supreme Lord!

It is from Mahat tattva that this entire universe consisting of name and form emerges. In other words, Mahat tattva transforms and from it ahamkara (sense of I-ness) is born. Thus Mahat becomes the shelter for that transformation which causes feelings such as ‘I am the doer’ within both the five subtle elements (tanmātras) as well as the five gross elements.

In ahamkāra (sense of I-ness, egoism) there are three divisions viz., Sātvika, Rājasa and Tāmasa. Among them when the Sātvik ahamkara (egoism arising out of traits of goodness) undergoes transformation, the presiding deities of mind and senses emerge. From them sound and other sensory perceptions that illumine these worldly objects emerge.

From Rājasa ahamkara (egoism born out of traits of action/ passion) the 10 senses i.e. the five organs of perception and the five organs of action are born”.

Swamiji explains: We have already heard once this description as well as of sequence in which they get created. At that time the manner in which they emerged was explained. Now the tasks achieved by each of them are being explained.

“From Tāmasa ahamkāra (egoism born out of traits of inertia/ inaction) the subtle-sound (śabda tanmātra) is born. Sound is associated with space. Space symbolically represents the Supreme Lord. Such space is born from the union of eternal time (kāla), the power of illusion (māya) and reflected consciousness (chidābhāsa).

From space, subtle -touch (sparsha tanmātra) is born. This subtle-touch undergoes transformation and from it wind is born.

The extremely powerful wind combines with space thereby transforms. From it subtle-form (roopa tanmātra) is generated. From subtle-form, illumination (fire) which makes all planes of existence visible is generated.

Under the leadership of the Supreme Lord, the combination of eternal time, reflected consciousness (chidābhāsa) and power of illusion (māya) as well as the merger of air and fire, creates the subtle-taste (rasa tanmātra). From this subtle- taste, water is born.

When again under the leadership of the Lord this similar combination takes place, then due to the transformation caused by the merger of water and fire, the subtle- smell (gandha tanmātra) and from it the earth element are born.

Understand that in each of the five basic elements beginning with the sky qualities will be in sequential order, due to the existence of elements before and after them.

Also understand that the presiding deities of Mahat and other principles are manifestations of the Supreme Lord. Time is symbolized by ‘transformation (vikara)’. ‘Innumerable forms’ symbolizes illusion (māya). ‘Illumination’ symbolizes reflected consciousness (chidābhāsa). The combination of these three results in the formation of these presiding deities.

Nevertheless, for having manifested differently, these presiding deities could not combine and complete the tasks of creation allotted to them. Therefore these presiding deities folded their hands and prayed to the Supreme Lord through the following hymn:

Namāma te deva padāravindaṁ prapanna-tāpopaśamātapatram

Yan-mūla-ketā yatayo ’ñjasoru- saṁsāra-duḥkhaṁ bahir utkṣipanti

O Supreme Lord! Your lotus feet serve as an umbrella that dispels the afflictions of those who have sought refuge under You. Seeking refuge under Your lotus feet, great saints easily cross over this ocean of worldly bondages. We offer obeisance to those lotus feet.

O Lord of all the worlds! We observe that in this creation the living beings overwhelmed by their afflictions are unable to obtain peace of mind.  Therefore we perpetually take shelter under the shadow of Your lotus feet, which are an embodiment of Supreme Knowledge.

Birds called Vedas eternally seek shelter in the nest called Your lotus face. Great saints who sit in isolation eternally search for You through the medium of these Vedas.  They meditate upon You. Ganga, which dispels sins, was born from Your lotus feet. We seek refuge in those holy, pure feet.

Simply by listening to Your glorious stories, devotion towards You multiplies in spiritual aspirants. With this their mind turns pure. Then with their purified minds they meditate upon Your holy feet. Through this they obtain dispassion (vairagya) and knowledge (jnana) which in turn bestows them liberation (jeevanmukti). We seek refuge under such holy feet!

O Supreme Lord! You incarnate so as to execute the tasks of creation, sustenance and annihilation. Remembering Your lotus feet even once grants protection to the devotees! We seek refuge under such holy feet.

O Lord! The individual entity who gets a gross body, gets trapped with that body. He is trapped with the relatives that it creates, house, wealth and other material objects connected to that body as well as with the feelings of me and mine it generates. He is unable to understand that they are illusory. Although You remain within his body in the form of Self (atma), Your feet remain invisible to that person who is trapped in illusion. We are fortunate to serve those lotus feet which are beyond the reach of these bonded souls.

O Supreme Lord! Through the medium of the senses, these human beings wander in this illusory world and instead of becoming inward facing (introspective) they remain external facing (bahir-mukha). These senses drag and distance their mind away from You. As such they are unable to have the vision of Your holy feet.

You are renowned for being profusely glorified by ardent devotees.  O Lord! By drinking the nectar called Your divine stories, devotion in the spiritual aspirant intensifies. With it their inner mind turns pure. The knowledge of the Self arises within such persons. These Self-realized persons effortlessly attain Your holy abode of Vaikunṭha. In other words they effortless enjoy supreme bliss and attain liberation even when they are alive (jeevanmukti).

In a similar manner some knowledgeable persons, through the medium of Yoga, eliminate all mental modifications, subdue the powerful illusory energy and obtain You, who are a personification of completeness.” In this way the presiding deities continued to praise the Supreme Lord.

Aniruddhāya namah.

Pradyumnāya namah.

Vidura continued, “O revered Maharishi Maitreya! I have previously heard from Maharishi Vyasa about the duties which should be adhered to by people belonging to different classes and statuses and I am satisfied with what I have learnt. However in hearing the transcendental nectarous glories of Lord Srikrishna I still have not obtained contentment. The stories of Lord Srikrishna, which enter into the person through his ear hole, have the ability to cut material bondages in him. How then can a person, who is listening to these transcendental glories from the mouth of supremely learned saints of your cadre, ever get satisfied? They will crave to hear more of such nectarous stories.

O Maharishi Maitreya! Desiring to describe the transcendental glories of that Lord, your dear friend Maharishi Vyāsa composed the Mahābhārata. In this, through describing material life-styles and worldly topics he has tried to attract the human minds towards Lord Srikrishna.

The one who develops absolute dedication towards the stories of Lord Srikrishna will also develop taste towards these stories. As he begins to enjoy the nectarous taste contained in these stories, his inclination towards material objects weakens and he develops detachment. In this manner through constant remembrance of the lotus feet of Lord Srikrishna and through the bliss he derives from them, his grief is dispelled in totality.

In this world there are people who are truly pitiable. Among them those, who due to their earlier sinful actions are absolutely disinclined to hear the stories of that transcendental Lord, are the most pitiable. This is because apart from the stories of Lord Krishna, every other action performed with total involvement of mind, body and action is a sheer waste of effort! The Lord of time, who manifests in the form of Lord Sun, is destroying the longevity in such persons who waste their time.

O Maharishi Maitreya! You are the friend of the downtrodden. Lord Srikrishna who is of infallible reputation always showers happiness upon devotees. Therefore, just as bees suck the nectar from the flowers, from among all these worldly stories please pick only the stories pertaining to Lord Srikrishna and narrate them to us. Please elevate us.

Accepting the power of illusion, the Supreme Lord creates, sustains and annihilates this universe. What were the transcendental deeds performed by such Lord when He incarnated upon this earth? Please narrate them”.

In this way Vidura, with the desire to show the path of liberation to the ordinary humans, beseeched Maharishi Maitreya.

Appreciating the questions raised by Vidura, Maharishi Maitreya said, “O saintly Vidura! Your mind is eternally fixed upon Lord Srihari. With a desire to uplift human beings and seeking their welfare, you have asked extremely pertinent and valuable questions. Due to this conversation between us, your fame will spread in all directions.

O Vidura! I am not astonished that you, who were born from Maharishi Vyāsa, ask such pertinent doubts. This is because you have served the Supreme Lord Srikrishna with ultimate devotion and have obtained Self-realization.

Due to the curse of Maharishi Māndavya, Yama (the Lord of death) was born, through the medium of Satyavati’s son Maharishi Vyasa, to the maid of his brother Vichitraveerya’s wife. You are none other than Yama. You are very dear to Srikrishna as well as to his devotees. Hence at the time when Srikrishna was about the leave His physical body, He specifically instructed me to initiate you into Supreme Knowledge.

I will now describe sequentially the manner in which the Supreme Lord, with the help of His power of illusion, creates, sustains and annihilates this universe.

Prior to creation of this universe, only the Supreme Lord existed. All these manifested beings along with their natures had, at that time, completely merged into him. During creation this Lord pervades throughout the creation and through the medium of different names and forms, appears to manifest as many.

At the end of creation, when the power of illusion (māya śakti) once again merges into Him, only He, who is the embodiment of pure consciousness, remains! When the power of illusion merges completely into Him, who is without a second and who shines as a form of illumination, what is left for Him to see? There is nothing.

At that point when there is nothing to be seen, He considers himself to be imperfect (asat) and without any existence (uniki). In reality, knowledge can never deplete in that Lord who is an embodiment of knowledge. However, as His power of illusion completely merges and sleeps in him, He feels imperfect.

This power of illusion (māya) is the Lord’s inseparable energy. It is the primary cause (kāraṇa). It is also the created universe (kārya, effect). It is absolutely impossible to describe this illusion.

Using this power of illusion, the Supreme Lord creates this universe and pervades through it. Gradually, influenced by time, a small vibration emerges in this power of illusion which consists of three attributes (trigunas).

The Supreme Lord, who is beyond all proofs and who is an embodiment of knowledge, impregnates His illusionary power (māya śakti) with His original form (swaroopa) in the form of a seed called conditioned soul. Influenced by the eternal time (kāla), cosmic intelligence (Mahat-tattva, sum total of material creation) takes birth from this illusionary power which consists of name and form. This illusory energy is now ready to expand the creation which it retained within in a seed-form”.

Please listen attentively.

Narrating Bhagawatam is different from apprising you of each and every word contained in Bhagawatam. Both are not the same. Each and every word of Bhagawatam contains immense knowledge. Do not think, ‘After all even I can read directly from the book. Why should I listen?’ Listening to the supreme mantra pertaining to illusionary power (māya-shakti) which is contained within Bhagawatam is very important. Only then it is an upadesha. You are being made to listen to this upadesha.

Since Swamiji is giving you upadesha of Bhagawatam, you must listen to each and every word with full attention. As books are available on Bhagawatam, do not think that you can read up the books all by yourself and understand. The contents which are there in the book are re-explained time and again in way such that you understand.

The subject is the same. At most arrangement may be different slightly at times. Do not confuse- ‘in that book it is mentioned slightly differently. Why is this so?’ After you listen to complete Bhagawatam you will be able to fit all the puzzles.

The activities of creation, sustenance and destruction are taken up by the Lord who exists within and outside of the creation. He exists within, outside, before, after and during the creation. Illusiony (maya) is His energy. It is He who experiences everything. ‘I am separate; he is separate; this is my feeling; I am happy; I am grieving’- all such different experiences of different people are brought together in Bhagawatam and joined. This is the secret of Bhagawatam. Hence every word should be heard attentively. Only then it can be called upadesha.

Pradyumnāya namah.