ŚrīmadBhāgavatam | Adhyayanam
Canto 01 | Chapter 03
Creation, avatāras, and the path of liberating knowledge
(Sūta Maharṣi describes the expansion of creation, the glory of Bhagavān’s avatāras, and the greatness of ŚrīmadBhāgavatam, which guides the living being toward supreme knowledge.)
Sūta Maharṣi, in a deeper response to the inquiries of the sages, explains the process of creation and the principle of Bhagavān’s avatāras in this chapter. He makes it clear that the universe did not arise by chance, but unfolded from the divine will of the Supreme. Beginning with the mahat tattva and extending to the creation carried out by Brahmā, the structure of the cosmos is presented as a manifestation of divine consciousness.
Within this exposition, the discussion of avatāras occupies a central place. Sūta Maharṣi explains that Bhagavān descends in many forms to sustain creation, establish dharma, and protect His devotees. These avatāras are not independent personalities separated from one another, but manifestations of the one Supreme Reality. Through this teaching, attention is gradually directed toward the ultimate source from which all avatāras emerge.
The narrative then leads to a crucial conclusion: the Supreme Truth, who is the source of all avatāras, becomes manifest in a particular form, and recognition of that Reality opens the doorway to supreme knowledge. The descriptions of creation and the accounts of divine descents are therefore not merely Purāṇic narratives. They serve as guides that help the living being understand its true nature and move toward liberation.
Thus, this chapter weaves together the vastness of creation, the meaning of divine avatāras, and the path leading to supreme knowledge, establishing the truth that liberation is attained through devotion directed toward the Supreme Source of all existence.
Chapter introduction
Sūta Maharṣi, in a deeper response to the inquiries of the sages, explains the process of creation and the principle of Bhagavān’s avatāras in this chapter. He makes it clear that the universe did not arise by chance, but unfolded from the divine will of the Supreme. Beginning with the mahat tattva and extending to the creation carried out by Brahmā, the structure of the cosmos is presented as a manifestation of divine consciousness.
Within this exposition, the discussion of avatāras occupies a central place. Sūta Maharṣi explains that Bhagavān descends in many forms to sustain creation, establish dharma, and protect His devotees. These avatāras are not independent personalities separated from one another, but manifestations of the one Supreme Reality. Through this teaching, attention is gradually directed toward the ultimate source from which all avatāras emerge.
The narrative then leads to a crucial conclusion: the Supreme Truth, who is the source of all avatāras, becomes manifest in a particular form, and recognition of that Reality opens the doorway to supreme knowledge. The descriptions of creation and the accounts of divine descents are therefore not merely Purāṇic narratives. They serve as guides that help the living being understand its true nature and move toward liberation.
Thus, this chapter weaves together the vastness of creation, the meaning of divine avatāras, and the path leading to supreme knowledge, establishing the truth that liberation is attained through devotion directed toward the Supreme Source of all existence.
Ślokapāṭham
( sūta uvāca )
jagṛhe pauruṣaṁ rūpaṁ bhagavān mahadādibhiḥ ।
sambhūtaṁ ṣoḍaśa kalam ādau loka sisṛkṣayā ॥
॥ 01.03.01 ॥
Śravaṇam
Padavicchedam
jagṛhe pauruṣam rūpam bhagavān mahat ādibhiḥ ।
sambhūtam ṣoḍaśa kalam ādau loka sisṛkṣayā ॥
Pada - Padārtham
jagṛhe : accepted; pauruṣaṁ rūpam : the Puruṣa form; bhagavān : the Supreme Lord; mahadādibhiḥ : together with mahat tattva and the other primordial principles; sambhūtam : manifested; ṣoḍaśa kalam : endowed with sixteen kalās; ādau : in the beginning; loka sisṛkṣayā : with the intention of creating the worlds.
Yathātatha Anuvādam
Bhagavān, with the intention of creating the worlds, accepted the Puruṣa form, endowed with sixteen kalās and manifested together with mahat tattva and the other primordial principles.
Saraḷa Bhāvam
At the beginning of creation, Bhagavān assumed a unique Puruṣa form for the purpose of bringing forth the universe. This form was manifested together with mahat tattva and the other foundational principles of creation, and contained within itself all the powers required for the unfolding of the cosmic order.
Ślokapāṭham
yasya ambhasi śayānasya yoga nidrāṁ vitanvataḥ ।
nābhi hradāmbujād āsīt brahmā viśva sṛjāṁ patiḥ ॥
01.03.02
Śravaṇam
Padavicchedam
yasya ambhasi śayānasya yoga nidrāṁ vitanvataḥ ।
nābhi hrada ambujāt āsīt brahmā viśva sṛjāṁ patiḥ ॥
Pada - Padārtham
yasya : whose; ambhasi : in the waters; śayānasya : who was reclining; yoga nidrām : yogic slumber; vitanvataḥ : expanding or manifesting; nābhi hrada ambujāt : from the lotus arising from the lake-like navel; āsīt : arose; brahmā : Brahmā; viśva sṛjāṁ patiḥ : the lord of the creators of the universe.
Yathātatha Anuvādam
From the lotus that arose from the lake-like navel of Him who was reclining in the waters while manifesting yogic slumber, arose Brahmā, the lord among the creators of the universe.
Saraḷa Bhāvam
Before the work of creation began, Bhagavān reclined upon the cosmic waters in yogic repose. From His navel emerged a lotus, and from that lotus appeared Brahmā, who would later be entrusted with the task of carrying out creation within the universe.
Ślokapāṭham
yasya avayava saṁsthānaiḥ kalpito loka vistaraḥ ।
tad vai bhagavato rūpaṁ viśuddhaṁ sattvam ūrjitam ॥
॥ 01.03.03 ॥
Śravaṇam
Padavicchedam
yasya avayava saṁsthānaiḥ kalpitaḥ loka vistaraḥ ।
tat vai bhagavataḥ rūpaṁ viśuddhaṁ sattvam ūrjitam ॥
Pada - Padārtham
yasya : whose; avayava saṁsthānaiḥ : by the arrangement of whose limbs; kalpitaḥ : was formed; loka vistaraḥ : the expansion of the worlds; tat vai : that indeed; bhagavataḥ rūpam : the form of Bhagavān; viśuddham : completely pure; sattvam : spiritual purity and existence; ūrjitam : powerful, full of strength.
Yathātatha Anuvādam
The expansion of the worlds, formed by the arrangement of His limbs, is indeed the form of Bhagavān, which is completely pure and endowed with immense spiritual power.
Saraḷa Bhāvam
This verse teaches that the structure and expanse of the universe arise from the cosmic form of Bhagavān. The worlds are not separate from Him but are arranged within His divine manifestation. His form is pure, radiant, and filled with spiritual power, revealing the universe as an expression of His divine presence.
Ślokapāṭham
paśyanty ado rūpam adabhra cakṣuṣā sahasra pādoru bhujānanādbhutam ।
sahasra mūrdha śravaṇākṣi nāsikaṁ sahasra maulyambara kuṇḍalollasat ॥
॥ 01.03.04 ॥
Śravaṇam
Padavicchedam
paśyanti adaḥ rūpam adabhra cakṣuṣā sahasra pāda ūru bhuja ānana adbhutam ।
sahasra mūrdha śravaṇa akṣi nāsikaṁ sahasra maulya ambara kuṇḍala ullasat ॥
Pada - Padārtham
paśyanti : behold; adaḥ rūpam : that form; adabhra cakṣuṣā : with vast vision; sahasra pāda : having thousands of feet; ūru : thighs; bhuja : arms; ānana : faces; adbhutam : wondrous; sahasra mūrdha : having thousands of heads; śravaṇa akṣi nāsikam : ears, eyes, and noses; sahasra maulya ambara kuṇḍala ullasat : shining with thousands of crowns, garments, and earrings.
Yathātatha Anuvādam
Those endowed with vast vision behold that wondrous form, possessing thousands of feet, thighs, arms, and faces. It has thousands of heads, ears, eyes, and noses, and shines resplendently with thousands of crowns, garments, and earrings.
Saraḷa Bhāvam
Those blessed with divine vision perceive the cosmic form of Bhagavān. This extraordinary form encompasses all existence and is described as possessing countless limbs and features, symbolizing His presence throughout the universe. Its radiant ornaments and immeasurable grandeur reveal the limitless majesty and all-pervading nature of the Supreme.
Ślokapāṭham
etan nānāvatārāṇāṁ nidhānaṁ bījam avyayam ।
yasyāṁśāṁśena sṛjyante deva tiryaṅ narādayaḥ ॥
॥ 01.03.05 ॥
Śravaṇam
Padavicchedam
etat nānā avatārāṇāṁ nidhānam bījam avyayam ।
yasya aṁśa aṁśena sṛjyante deva tiryak nara ādayaḥ ॥
Pada - Padārtham
etat : this; nānā avatārāṇām : of the various avatāras; nidhānam : source; bījam : seed; avyayam : imperishable; yasya : whose; aṁśa aṁśena : by even a portion of a portion; sṛjyante : are created; deva : Devatās; tiryak : animals and other non-human beings; nara ādayaḥ : human beings and others.
Yathātatha Anuvādam
This is the imperishable source and seed of the many avatāras. By even a portion of a portion of Him, the Devatās, animals, human beings, and other living beings are brought into existence.
Saraḷa Bhāvam
This verse points to the Supreme Source from whom all avatāras arise. Not only the divine descents, but all categories of living beings originate through His power. By describing creation as emerging from even a fraction of His potency, the verse emphasizes the limitless greatness of Bhagavān and His position as the ultimate cause of all existence.
Ślokapāṭham
sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ ।
cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam ॥
॥ 01.03.06 ॥
Śravaṇam
Padavicchedam
saḥ eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ ।
cacāra duścaram brahmā brahmacaryam akhaṇḍitam ॥
Pada - Padārtham
saḥ : He; eva : indeed; prathamam : first; devaḥ : the divine being; kaumāram : the Kumāra form; sargam : creation; āśritaḥ : having assumed; cacāra : practised; duścaram : extremely difficult; brahmā : as a knower of Brahman; brahmacaryam : celibacy and disciplined spiritual life; akhaṇḍitam : unbroken
Yathātatha Anuvādam
He indeed first assumed the Kumāra manifestation and practised unbroken brahmacarya, a discipline that is exceedingly difficult to observe.
Saraḷa Bhāvam
This verse refers to the Kumāra avatāra of Bhagavān. At the beginning of creation, He appeared as the Kumāras and demonstrated perfect brahmacarya and detachment. Through this avatāra, He established the ideals of self-control, spiritual wisdom, and renunciation as guiding principles for seekers of higher truth.
Ślokapāṭham
dvitīyaṁ tu bhavāyāsya rasātala gatāṁ mahīm ।
uddhariṣyann upādatta yajñeśaḥ saukaraṁ vapuḥ ॥
॥ 01.03.07 ॥
Śravaṇam
Padavicchedam
dvitīyam tu bhavāya asya rasātala gatāṁ mahīm ।
uddhariṣyan upādatta yajñeśaḥ saukaraṁ vapuḥ ॥
Pada - Padārtham
dvitīyam : second; tu : however; bhavāya : for the welfare; asya : of this universe; rasātala gatām : having gone to Rasātala; mahīm : the Earth; uddhariṣyan : intending to raise up; upādatta : assumed; yajñeśaḥ : the Lord of sacrifices; saukaram : boar-like; vapuḥ : body, form
Yathātatha Anuvādam
For the welfare of this universe, the Lord of sacrifices assumed the boar form in order to raise up the Earth, which had descended into Rasātala.
Saraḷa Bhāvam
This verse refers to the Varāha avatāra. When the Earth had sunk into Rasātala, Bhagavān assumed the form of a divine boar for the welfare of all beings. He then lifted the Earth by His divine power and restored it to its proper place. Through this avatāra, the compassionate nature of Bhagavān is revealed as He protects creation and upholds dharma.
Ślokapāṭham
tṛtīyam ṛṣi sargaṁ vai devarṣitvam upetya saḥ ।
tantraṁ sātvatam ācaṣṭa naiṣkarmyaṁ karmaṇāṁ yataḥ ॥
॥ 01.03.08 ॥
Śravaṇam
Padavicchedam
tṛtīyam ṛṣi sargam vai devarṣitvam upetya saḥ ।
tantram sātvatam ācaṣṭa naiṣkarmyam karmaṇāṁ yataḥ ॥
Pada - Padārtham
tṛtīyam : third; ṛṣi sargam : the creation of sages; vai : indeed; devarṣitvam : the status of a Devarṣi; upetya : having attained; saḥ : He; tantram : doctrine, teaching system; sātvatam : relating to the devotees of Bhagavān; ācaṣṭa : taught; naiṣkarmyam : freedom from the bondage of karma; karmaṇām : of actions; yataḥ : by which
Yathātatha Anuvādam
In the third avatāra, having attained the position of a Devarṣi among the sages, He taught the Sātvata doctrine through which freedom from the bondage of karma is attained.
Saraḷa Bhāvam
This verse refers to the Devarṣi Nārada avatāra. Appearing in the form of a divine sage, Bhagavān taught the Sātvata path centred on devotion to Him. This teaching reveals how a living being may perform actions without becoming bound by their results. By directing all actions toward Bhagavān through bhakti, one gradually becomes free from karmic bondage and progresses toward liberation.
Ślokapāṭham
turye dharma kalā sarge nara nārāyaṇāv ṛṣī ।
bhūtvātmopaśamopetam akarod duścaraṁ tapaḥ ॥
॥ 01.03.09 ॥
Śravaṇam
Padavicchedam
turye dharma kalā sarge nara nārāyaṇau ṛṣī ।
bhūtvā ātma upaśama upetam akarot duścaram tapaḥ ॥
Pada - Padārtham
turye : fourth; dharma kalā sarge : in the manifestation born from Dharma; nara nārāyaṇau : Nara and Nārāyaṇa; ṛṣī : as sages; bhūtvā : having become; ātma upaśama upetam : endowed with inner tranquillity; akarot : performed; duścaram : extremely difficult; tapaḥ : austerity
Yathātatha Anuvādam
In the fourth avatāra, appearing as the sages Nara and Nārāyaṇa in the manifestation born from Dharma, He performed extremely difficult austerities endowed with perfect inner tranquillity.
Saraḷa Bhāvam
This verse refers to the avatāra of Nara and Nārāyaṇa Ṛṣis. Bhagavān appeared in these twin forms and performed profound austerities at Badarikāśrama. Through this avatāra, He demonstrated the greatness of self-discipline, inner peace, austerity, and spiritual practice. It teaches that true attainment arises not from external achievements but from mastery of the mind and constant remembrance of Bhagavān.
Ślokapāṭham
pañcamaḥ kapilo nāma siddheśaḥ kāla viplutam ।
provācāsuraye sāṅkhyam tattva grāma vinirṇayam ॥
॥ 01.03.10 ॥
Śravaṇam
Padavicchedam
pañcamaḥ kapilaḥ nāma siddheśaḥ kāla viplutam ।
provāca āsuraye sāṅkhyam tattva grāma vinirṇayam ॥
Pada - Padārtham
pañcamaḥ : fifth; kapilaḥ : Kapila; nāma : named; siddheśaḥ : lord of the perfected beings; kāla viplutam : obscured by the passage of time; provāca : taught; āsuraye : to the sage Āsuri; sāṅkhyam : Sāṅkhya philosophy; tattva grāma vinirṇayam : the clear analysis and determination of the categories of reality
Yathātatha Anuvādam
The fifth avatāra was Kapila, the lord of the perfected beings. He taught to the sage Āsuri the Sāṅkhya philosophy, which clearly explains the categories of reality and had become obscured by the passage of time.
Saraḷa Bhāvam
This verse refers to the avatāra of Bhagavān Kapila. He taught the wisdom of Sāṅkhya, which enables one to understand the true nature of the living being, material nature, and the principles underlying creation. By instructing the sage Āsuri, He restored a divine knowledge that had gradually faded with time. This avatāra shows that right understanding of reality forms an important foundation for devotion and liberation.
Ślokapāṭham
ṣaṣṭhamaḥ atreḥ apatyatvaṁ vṛtaḥ prāpto’nasūyayā ।
ānvīkṣikīm alarkāya prahlādādibhya ūcivān ॥
॥ 01.03.11 ॥
Śravaṇam
Padavicchedam
ṣaṣṭhamaḥ atreḥ apatyatvam vṛtaḥ prāptaḥ anasūyayā ।
ānvīkṣikīm alarkāya prahlāda ādibhyaḥ ūcivān ॥
Pada - Padārtham
ṣaṣṭhamaḥ : sixth; atreḥ : of Atri Maharṣi; apatyatvam : sonship; vṛtaḥ : having accepted; prāptaḥ : attained; anasūyayā : through Anasūyā Devī; ānvīkṣikīm : knowledge relating to inquiry into the self; alarkāya : to King Alarka; prahlāda ādibhyaḥ : to Prahlāda and others; ūcivān : taught
Yathātatha Anuvādam
In the sixth avatāra, having accepted birth as the son of Atri Maharṣi through Anasūyā Devī, He taught the knowledge of spiritual inquiry to King Alarka, Prahlāda, and others.
Saraḷa Bhāvam
This verse refers to the avatāra of Dattātreya. Bhagavān appeared as the son of Atri Maharṣi and Anasūyā Devī and imparted divine wisdom concerning the true nature of the self. By instructing great souls such as Alarka and Prahlāda, He revealed that sincere inquiry into the inner self leads to higher knowledge and spiritual freedom. This avatāra emphasizes that realization of the eternal self is a vital step on the path toward liberation.
Ślokapāṭham
tataḥ saptama ākūtyāṁ rucer yajño’bhyajāyata ।
sa yāmādyaiḥ suragaṇaiḥ apāt svāyambhuvāntaram ॥
॥ 01.03.12 ॥
Śravaṇam
Padavicchedam
tataḥ saptamaḥ ākūtyām ruceḥ yajñaḥ abhyajāyata ।
saḥ yāma ādyaiḥ sura gaṇaiḥ apāt svāyambhuva antaram ॥
Pada - Padārtham
tataḥ : thereafter; saptamaḥ : seventh; ākūtyām : in Ākūti Devī; ruceḥ : of Prajāpati Ruci; yajñaḥ : Yajña; abhyajāyata : was born; saḥ : He; yāma ādyaiḥ : with Yāma and others; sura gaṇaiḥ : the hosts of Devatās; apāt : protected; svāyambhuva antaram : the reign of Svāyambhuva Manu
Yathātatha Anuvādam
Thereafter, as the seventh avatāra, Yajña was born to Prajāpati Ruci and Ākūti Devī. Together with Yāma and the other Devatās, He protected the reign of Svāyambhuva Manu.
Saraḷa Bhāvam
This verse refers to the Yajña avatāra. Bhagavān appeared as the son of Ākūti Devī and Prajāpati Ruci and became known as Yajña. During the period of Svāyambhuva Manu, He joined with the Devatās in preserving dharma and protecting the worlds. This avatāra highlights the intimate connection between yajña, dharma, and the welfare of all beings.
Ślokapāṭham
aṣṭame merudevyāṁ tu nābher jāta urukramaḥ ।
darśayan vartma dhīrāṇāṁ sarvāśrama namaskṛtam ॥
॥ 01.03.13 ॥
Śravaṇam
Padavicchedam
aṣṭame merudevyām tu nābheḥ jātaḥ urukramaḥ ।
darśayan vartma dhīrāṇām sarva āśrama namaskṛtam ॥
Pada - Padārtham
aṣṭame : eighth; merudevyām : in Merudevī; tu : indeed; nābheḥ : of King Nābhi; jātaḥ : born; urukramaḥ : Urukrama, the performer of great deeds; darśayan : showing; vartma : the path; dhīrāṇām : for the wise and steadfast; sarva āśrama namaskṛtam : honoured by all āśramas
Yathātatha Anuvādam
As the eighth avatāra, Urukrama was born to King Nābhi and Merudevī, and He demonstrated the path honoured by the wise and respected by all the āśramas.
Saraḷa Bhāvam
This verse refers to the avatāra of Ṛṣabhadeva. Bhagavān appeared as the son of King Nābhi and Merudevī and taught an ideal way of life through His own example. He revealed a path of dharma that is worthy of respect in every āśrama, whether brahmacarya, gṛhastha, vānaprastha, or sannyāsa. By His conduct and teachings, He became a guide for those who seek self-realization and spiritual perfection.
Ślokapāṭham
ṛṣibhir yācito bheje navamaṁ pārthivaṁ vapuḥ ।
dugdhemām oṣadhīr viprāḥ tenāyaṁ sa uśattamaḥ ॥
॥ 01.03.14 ॥
Śravaṇam
Padavicchedam
ṛṣibhiḥ yācitaḥ bheje navamam pārthivam vapuḥ ।
dugdha imām oṣadhīḥ viprāḥ tena ayam saḥ uśattamaḥ ॥
Pada - Padārtham
ṛṣibhiḥ : by the sages; yācitaḥ : having been requested; bheje : assumed; navamam : ninth; pārthivam : royal; vapuḥ : body, form; dugdha : milked; imām : this Earth; oṣadhīḥ : herbs, grains, and vegetation; viprāḥ : O brāhmaṇas; tena : by him; ayam : this one; saḥ : he; uśattamaḥ : the foremost nourisher of the people
Yathātatha Anuvādam
Requested by the sages, He assumed the ninth avatāra in a royal form. O brāhmaṇas, because the herbs, grains, and other produce were drawn forth from the Earth through him, he became the foremost nourisher of the people.
Saraḷa Bhāvam
This verse refers to the avatāra of King Pṛthu. In response to the prayers of the sages, Bhagavān appeared as an ideal ruler for the welfare of His subjects. By drawing forth the hidden resources of the Earth, He ensured the prosperity and sustenance of all living beings. This avatāra establishes the principle that a righteous ruler is responsible not only for governance but also for the nourishment and well-being of the people.
Ślokapāṭham
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi samplave ।
nāvyāropya mahī mayyām apād vaivasvataṁ manum ॥
॥ 01.03.15 ॥
Śravaṇam
Padavicchedam
rūpam saḥ jagṛhe mātsyam cākṣuṣa udadhi samplave ।
nāvi āropya mahī mayyām apāt vaivasvatam manum ॥
Pada - Padārtham
rūpam : form; saḥ : He; jagṛhe : assumed; mātsyam : fish form; cākṣuṣa : at the end of the Cākṣuṣa Manvantara; udadhi samplave : when the oceanic deluge occurred; nāvi : in a boat; āropya : having placed; mahī mayyām : together with the seeds and living beings belonging to the Earth; apāt : protected; vaivasvatam : Vaivasvata; manum : Manu
Yathātatha Anuvādam
At the time of the great deluge at the end of the Cākṣuṣa Manvantara, He assumed the fish form and protected Vaivasvata Manu by placing him in a boat together with the seeds and living beings of the Earth.
Saraḷa Bhāvam
This verse refers to the Matsya avatāra. During the great cosmic flood, Bhagavān appeared in the form of a fish and protected Vaivasvata Manu. He preserved the seeds of future life, the living beings, and the continuity of dharma so that creation could begin anew after the deluge. This avatāra demonstrates that even amid cosmic dissolution, the protection and guidance of Bhagavān never cease.
Ślokapāṭham
surāsurāṇām udadhiṁ mathnatāṁ mandarācalam ।
dadhre kamaṭha rūpeṇa pṛṣṭha ekādaśe vibhuḥ ॥
॥ 01.03.16 ॥
Śravaṇam
Padavicchedam
sura asurāṇām udadhim mathnatām mandara acalam ।
dadhre kamaṭha rūpeṇa pṛṣṭhe ekādaśe vibhuḥ ॥
Pada - Padārtham
sura asurāṇām : of the Devatās and Asuras; udadhim : the ocean; mathnatām : while churning; mandara acalam : Mount Mandara; dadhre : bore, supported; kamaṭha rūpeṇa : in the form of a tortoise; pṛṣṭhe : on His back; ekādaśe : in the eleventh avatāra; vibhuḥ : the all-powerful Lord
Yathātatha Anuvādam
While the Devatās and Asuras were churning the ocean, the all-powerful Lord, in His eleventh avatāra, supported Mount Mandara upon His back in the form of a tortoise.
Saraḷa Bhāvam
This verse refers to the Kūrma avatāra. During the churning of the Milk Ocean for the attainment of amṛta, Mount Mandara could not remain steady. Bhagavān therefore assumed the form of a tortoise and supported the mountain upon His back. This avatāra teaches that Bhagavān Himself provides the unseen foundation that enables great undertakings for the welfare of the worlds to succeed.
Ślokapāṭham
dhānvantaraṁ dvādaśamaṁ trayodaśamam eva ca ।
apāyayat surān anyān mohinyā mohayan striyā ॥
॥ 01.03.17 ॥
Śravaṇam
Padavicchedam
dhānvantaram dvādaśamam trayodaśamam eva ca ।
apāyayat surān anyān mohinyā mohayan striyā ॥
Pada - Padārtham
dhānvantaram : Dhanvantari avatāra; dvādaśamam : twelfth; trayodaśamam : thirteenth; eva : indeed; ca : and; apāyayat : caused to drink; surān : the Devatās; anyān : the others, the Asuras; mohinyā : through the form of Mohinī; mohayan : bewildering; striyā : in a female form
Yathātatha Anuvādam
As the twelfth avatāra He appeared as Dhanvantari, and as the thirteenth avatāra He appeared as Mohinī. Assuming the enchanting female form, He bewildered the others and caused the Devatās to drink the nectar of immortality.
Saraḷa Bhāvam
This verse refers to the avatāras of Dhanvantari and Mohinī. During the churning of the Milk Ocean, Bhagavān appeared as Dhanvantari bearing the pot of amṛta. He later assumed the form of Mohinī and, by bewildering the Asuras, ensured that the nectar was received by the Devatās. These avatāras demonstrate how Bhagavān employs different forms and methods to protect dharma and preserve cosmic order.
Ślokapāṭham
caturdaśaṁ nārasiṁhaṁ bibhrad daityendra mūrjitam ।
dadāra karajair ūrāv erakāṁ kaṭakṛd yathā ॥
॥ 01.03.18 ॥
Śravaṇam
Padavicchedam
caturdaśam nārasiṁham bibhrat daityendram ūrjitam ।
dadāra karajaiḥ ūrāu erakām kaṭakṛt yathā ॥
Pada - Padārtham
caturdaśam : fourteenth; nārasiṁham : the Narasiṁha form; bibhrat : assuming; daityendram : the king of the Daityas; ūrjitam : exceedingly powerful; dadāra : tore apart; karajaiḥ : with His claws; ūrāu : upon His thighs; erakām : eraka grass; kaṭakṛt : a mat maker; yathā : just as
Yathātatha Anuvādam
Assuming the Narasiṁha form as the fourteenth avatāra, He placed the exceedingly powerful king of the Daityas upon His thighs and tore him apart with His claws, just as a mat maker splits eraka grass.
Saraḷa Bhāvam
This verse refers to the Narasiṁha avatāra. To protect His devotee Prahlāda, Bhagavān manifested in the form of Narasiṁha and destroyed Hiraṇyakaśipu. Neither the Daitya king’s immense strength, nor the protections he had obtained, could stand before the will of Bhagavān. This avatāra powerfully proclaims that Bhagavān will assume whatever form is necessary to protect His devotees and bring an end to adharma.
Ślokapāṭham
pañcadaśaṁ vāmanakaṁ kṛtvāgād adhvaraṁ baleḥ ।
pada trayaṁ yācamānaḥ pratyāditsuḥ tripiṣṭapam ॥
॥ 01.03.19 ॥
Śravaṇam
Padavicchedam
pañcadaśam vāmanakam kṛtvā agāt adhvaram baleḥ ।
pada trayam yācamānaḥ pratyāditsuḥ tripiṣṭapam ॥
Pada - Padārtham
pañcadaśam : fifteenth; vāmanakam : the Vāmana form; kṛtvā : having assumed; agāt : went; adhvaram : to the sacrificial arena; baleḥ : of Bali Mahārāja; pada trayam : three steps of land; yācamānaḥ : requesting; pratyāditsuḥ : desiring to recover; tripiṣṭapam : the heavenly realm
Yathātatha Anuvādam
As the fifteenth avatāra, He assumed the form of Vāmana and went to the sacrificial arena of Bali Mahārāja. Desiring to recover the heavenly realm, He requested three steps of land.
Saraḷa Bhāvam
This verse refers to the Vāmana avatāra. When Bali Mahārāja gained dominion over the heavenly worlds through his power and merit, Bhagavān appeared as a young brāhmaṇa dwarf and approached his sacrifice. Though He asked only for three steps of land, that humble request concealed a divine purpose to restore cosmic balance. This avatāra reveals that Bhagavān may accomplish the greatest purposes through humility, wisdom, and gentle means rather than force alone.
Ślokapāṭham
avatāre ṣoḍaśame paśyan brahma druho nṛpān ।
triḥ sapta kṛtvaḥ kupito niḥkṣatrām akarod mahīm ॥
॥ 01.03.20 ॥
Śravaṇam
Padavicchedam
avatāre ṣoḍaśame paśyan brahma druhaḥ nṛpān ।
triḥ sapta kṛtvaḥ kupitaḥ niḥkṣatrām akarot mahīm ॥
Pada - Padārtham
avatāre : in the avatāra; ṣoḍaśame : sixteenth; paśyan : seeing; brahma druhaḥ : those hostile to the brāhmaṇas and dharma; nṛpān : kings; triḥ sapta kṛtvaḥ : twenty-one times; kupitaḥ : becoming angered; niḥkṣatrām : devoid of kṣatriyas; akarot : made; mahīm : the Earth
Yathātatha Anuvādam
In the sixteenth avatāra, seeing kings who were hostile to the brāhmaṇas and dharma, He became angered and made the Earth devoid of such kṣatriyas twenty-one times.
Saraḷa Bhāvam
This verse refers to the Paraśurāma avatāra. Witnessing rulers who had abandoned dharma and were oppressing the righteous, Paraśurāma acted to restore justice and order. By repeatedly removing those who misused power, He re-established the proper balance of society. This avatāra teaches that authority must remain subordinate to dharma and that Bhagavān intervenes whenever adharma grows unchecked.
Ślokapāṭham
tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt ।
cakre veda taroḥ śākhāḥ dṛṣṭvā puṁso’lpamedhasaḥ ॥
॥ 01.03.21 ॥
Śravaṇam
Padavicchedam
tataḥ saptadaśe jātaḥ satyavatyām parāśarāt ।
cakre veda taroḥ śākhāḥ dṛṣṭvā puṁsaḥ alpa medhasaḥ ॥
Pada - Padārtham
tataḥ : thereafter; saptadaśe : seventeenth; jātaḥ : born; satyavatyām : in Satyavatī; parāśarāt : from Parāśara Maharṣi; cakre : made; veda taroḥ : of the tree of the Veda; śākhāḥ : branches, divisions; dṛṣṭvā : seeing; puṁsaḥ : human beings; alpa medhasaḥ : possessing limited understanding
Yathātatha Anuvādam
Thereafter, as the seventeenth avatāra, He was born to Satyavatī through Parāśara Maharṣi. Seeing that human beings possessed limited understanding, He divided the tree of the Veda into branches.
Saraḷa Bhāvam
This verse refers to the avatāra of Vyāsa Maharṣi. Recognizing that people’s memory, capacity for study, and ability to retain knowledge would decline with the approach of Kali Yuga, he divided the single Veda into four principal sections. Through this work, Vedic wisdom was both preserved and made more accessible to future generations. This avatāra reveals Bhagavān’s compassion in ensuring that spiritual knowledge remains available even when human capabilities diminish.
Ślokapāṭham
naradevatvam āpannaḥ surakārya cikīrṣayā ।
samudra nigrahādīni cakre vīryāṇy ataḥ param ॥
॥ 01.03.22 ॥
Śravaṇam
Padavicchedam
nara devatvam āpannaḥ sura kārya cikīrṣayā ।
samudra nigraha ādīni cakre vīryāṇi ataḥ param ॥
Pada - Padārtham
nara devatvam : the position of a human king; āpannaḥ : having assumed; sura kārya : the mission of the Devatās; cikīrṣayā : with the desire to accomplish; samudra nigraha ādīni : subduing the ocean and similar deeds; cakre : performed; vīryāṇi : heroic exploits; ataḥ param : exceedingly great, extraordinary
Yathātatha Anuvādam
Assuming the position of a human king in order to accomplish the mission of the Devatās, He performed extraordinary heroic deeds, including the subduing of the ocean.
Saraḷa Bhāvam
This verse refers to the avatāra of ŚrīRāma. To fulfill the purpose of the Devatās and bring an end to the tyranny of Rāvaṇa and other forces of adharma, Bhagavān appeared as an ideal human ruler. He displayed many extraordinary acts of heroism, including the crossing of the ocean and the defeat of powerful adversaries. Through ŚrīRāma’s life, Bhagavān demonstrated the beauty of righteous conduct, devotion to duty, and unwavering commitment to dharma.
Ślokapāṭham
ekonaviṁśe viṁśatime vṛṣṇiṣu prāpya janmanī ।
rāma kṛṣṇāv iti bhuvo bhagavān aharad bharam ॥
॥ 01.03.23 ॥
Śravaṇam
Padavicchedam
ekonaviṁśe viṁśatime vṛṣṇiṣu prāpya janmanī ।
rāma kṛṣṇau iti bhuvaḥ bhagavān aharat bharam ॥
Pada - Padārtham
ekonaviṁśe : nineteenth; viṁśatime : twentieth; vṛṣṇiṣu : among the Vṛṣṇis; prāpya : having obtained; janmanī : births; rāma kṛṣṇau : Balarāma and ŚrīKṛṣṇa; iti : thus; bhuvaḥ : of the Earth; bhagavān : Bhagavān; aharat : removed; bharam : the burden
Yathātatha Anuvādam
As the nineteenth and twentieth avatāras, taking birth among the Vṛṣṇis as Balarāma and ŚrīKṛṣṇa, Bhagavān removed the burden of the Earth.
Saraḷa Bhāvam
This verse refers to the avatāras of Balarāma and ŚrīKṛṣṇa. When the Earth became burdened by oppressive rulers and the growth of adharma, Bhagavān appeared in the Vṛṣṇi dynasty in these two divine forms. Through the destruction of wicked forces, the protection of devotees, and the re-establishment of dharma, He relieved the Earth of its burden. In particular, the avatāra of ŚrīKṛṣṇa reveals the fullness of Bhagavān’s divine līlās and His intimate relationship with His devotees.
Ślokapāṭham
tataḥ kalau sampravṛtte sammohāya suradviṣām ।
buddho nāmnāñjanasutaḥ kīkaṭeṣu bhaviṣyati ॥
॥ 01.03.24 ॥
Śravaṇam
Padavicchedam
tataḥ kalau sampravṛtte sammohāya sura dviṣām ।
buddhaḥ nāmnā añjana sutaḥ kīkaṭeṣu bhaviṣyati ॥
Pada - Padārtham
tataḥ : thereafter; kalau : in Kali Yuga; sampravṛtte : when it has begun; sammohāya : for bewildering; sura dviṣām : those who are hostile to the Devatās; buddhaḥ : Buddha; nāmnā : by the name; añjana sutaḥ : the son of Añjana; kīkaṭeṣu : in the region of Kīkaṭa; bhaviṣyati : will appear
Yathātatha Anuvādam
Thereafter, when Kali Yuga has begun, He will appear in the region of Kīkaṭa as Buddha, the son of Añjana, in order to bewilder those who are hostile to the Devatās.
Saraḷa Bhāvam
This verse refers to the Buddha avatāra. Foreseeing that certain groups would misuse sacred teachings and engage in conduct opposed to dharma, Bhagavān would appear as Buddha in Kali Yuga. Through this avatāra, He would redirect such people and restrain harmful tendencies, while encouraging values such as compassion, non-violence, and introspection. The verse illustrates how Bhagavān’s avatāras provide guidance suited to the conditions and needs of different ages.
Ślokapāṭham
athāsau yugasandhyāyāṁ dasyu prāyeṣu rājasu ।
janitā viṣṇuyaśaso nāmnā kalkir jagatpatiḥ ॥
॥ 01.03.25 ॥
Śravaṇam
Padavicchedam
atha asau yuga sandhyāyām dasyu prāyeṣu rājasu ।
janitā viṣṇuyaśasaḥ nāmnā kalkiḥ jagatpatiḥ ॥
Pada - Padārtham
atha : thereafter; asau : He; yuga sandhyāyām : at the twilight of the age; dasyu prāyeṣu : behaving like thieves; rājasu : among rulers; janitā : will be born; viṣṇuyaśasaḥ : to Viṣṇuyaśas; nāmnā : by the name; kalkiḥ : Kalki; jagatpatiḥ : the Lord of the universe
Yathātatha Anuvādam
Thereafter, at the twilight of the age, when rulers behave like thieves, the Lord of the universe will be born as Kalki, by name, to Viṣṇuyaśas.
Saraḷa Bhāvam
This verse refers to the Kalki avatāra. At the end of Kali Yuga, when dharma has greatly declined and rulers no longer protect their people but exploit them, Bhagavān will appear as Kalki. Through this avatāra, He will bring an end to the dominance of adharma and restore righteousness. The verse affirms that however dark an age may become, the ultimate triumph of dharma under the guidance of Bhagavān is assured.
Ślokapāṭham
avatārā hy asaṅkhyeyā hareḥ sattva nidhēr dvijāḥ ।
yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ ॥
॥ 01.03.26 ॥
Śravaṇam
Padavicchedam
avatārāḥ hi asaṅkhyeyāḥ hareḥ sattva nidheḥ dvijāḥ ।
yathā vidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ ॥
Pada - Padārtham
avatārāḥ : avatāras; hi : indeed; asaṅkhyeyāḥ : innumerable; hareḥ : of Hari; sattva nidheḥ : the reservoir of pure existence and purity; dvijāḥ : O twice-born ones; yathā : just as; vidāsinaḥ : flowing out; kulyāḥ : streams and channels; sarasaḥ : from a lake; syuḥ : are; sahasraśaḥ : by the thousands
Yathātatha Anuvādam
O twice-born ones, the avatāras of Hari, the reservoir of pure being, are indeed innumerable, just as thousands of streams flow forth from a great lake.
Saraḷa Bhāvam
This verse teaches that the avatāras of Bhagavān cannot be limited to a fixed number. The avatāras described so far are only some of the principal manifestations. According to the needs of living beings, the circumstances of time, and the requirements of dharma, Bhagavān appears in countless forms. Just as innumerable streams emerge from a vast lake, countless avatāras arise from the boundless compassion and divine power of Hari.
Ślokapāṭham
ṛṣayo manavo devā manuputrā mahaujasaḥ ।
kalāḥ sarve harer eva saprajāpatayaḥ smṛtāḥ ॥
॥ 01.03.27 ॥
Śravaṇam
Padavicchedam
ṛṣayaḥ manavaḥ devāḥ manu putrāḥ mahā ojasaḥ ।
kalāḥ sarve hareḥ eva sa prajāpatayaḥ smṛtāḥ ॥
Pada - Padārtham
ṛṣayaḥ : sages; manavaḥ : Manus; devāḥ : Devatās; manu putrāḥ : the sons of the Manus; mahā ojasaḥ : possessing great splendour and power; kalāḥ : partial manifestations, expressions of divine potency; sarve : all; hareḥ : of Hari; eva : indeed; sa prajāpatayaḥ : together with the Prajāpatis; smṛtāḥ : are regarded, are described
Yathātatha Anuvādam
The sages, the Manus, the Devatās, the sons of the Manus, those of great splendour, and the Prajāpatis are all described as manifestations of the potency of Hari.
Saraḷa Bhāvam
This verse teaches that the great personalities who appear throughout creation are all empowered manifestations of Bhagavān. Sages, Manus, Devatās, Prajāpatis, and other exalted beings do not function independently of Him, but act through the power and will of Hari. Whatever greatness, wisdom, authority, or splendour is seen in creation ultimately has its source in Bhagavān alone.
Ślokapāṭham
ete cāṁśa kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam ।
indrāri vyākulaṁ lokaṁ mṛḍayanti yuge yuge ॥
॥ 01.03.28 ॥
Śravaṇam
Padavicchedam
ete ca aṁśa kalāḥ puṁsaḥ kṛṣṇaḥ tu bhagavān svayam ।
indra ari vyākulam lokam mṛḍayanti yuge yuge ॥
Pada - Padārtham
ete : all these; ca : and; aṁśa kalāḥ : portions and partial manifestations; puṁsaḥ : of the Supreme Person; kṛṣṇaḥ : ŚrīKṛṣṇa; tu : however; bhagavān : Bhagavān; svayam : Himself, in His original form; indra ari vyākulam : disturbed by the enemies of Indra; lokam : the world; mṛḍayanti : protect, show mercy to; yuge yuge : age after age
Yathātatha Anuvādam
All these are portions and partial manifestations of the Supreme Person; however, ŚrīKṛṣṇa is Bhagavān Himself. Age after age, they protect and show mercy to the world when it is troubled by the enemies of Indra.
Saraḷa Bhāvam
This verse is one of the most significant theological statements in ŚrīmadBhāgavatam. While the avatāras described thus far are presented as manifestations or portions of the Supreme Person, ŚrīKṛṣṇa is declared to be Bhagavān Himself. To protect the world whenever it is disturbed by the forces of adharma, Bhagavān appears in various avatāras throughout the ages. This verse establishes the unique position of ŚrīKṛṣṇa and clarifies His relationship to all other avatāras.
Ślokapāṭham
janma guhyaṁ bhagavato ya etat prayato naraḥ ।
sāyaṁ prātar gṛṇan bhaktyā duḥkha grāmād vimucyate ॥
॥ 01.03.29 ॥
Śravaṇam
Padavicchedam
janma guhyam bhagavataḥ yaḥ etat prayataḥ naraḥ ।
sāyam prātaḥ gṛṇan bhaktyā duḥkha grāmāt vimucyate ॥
Pada - Padārtham
janma : birth, avatāra; guhyam : confidential, profound; bhagavataḥ : of Bhagavān; yaḥ : whoever; etat : this; prayataḥ : with a pure and disciplined mind; naraḥ : a person; sāyam : in the evening; prātaḥ : in the morning; gṛṇan : reciting, glorifying; bhaktyā : with devotion; duḥkha grāmāt : from the multitude of sufferings; vimucyate : becomes liberated
Yathātatha Anuvādam
Whoever, with a pure heart, recites and glorifies this profound account of the avatāras of Bhagavān with devotion in the morning and evening becomes freed from the multitude of sufferings.
Saraḷa Bhāvam
This verse describes the fruit of hearing and glorifying the avatāras of Bhagavān. His descents are not ordinary births but divine manifestations filled with profound spiritual significance. When a person remembers, recites, and glorifies these avatāras with devotion, the heart gradually becomes purified. As a result, one becomes freed from ignorance, inner turmoil, and the many sufferings of worldly existence. The verse teaches that devotional remembrance of Bhagavān’s avatāras is a powerful means of spiritual upliftment and liberation.
Ślokapāṭham
etad rūpaṁ bhagavato hy arūpasya cidātmanaḥ ।
māyā guṇair viracitaṁ mahadādibhir ātmani ॥
॥ 01.03.30 ॥
Śravaṇam
Padavicchedam
etat rūpam bhagavataḥ hi arūpasya cit ātmanaḥ ।
māyā guṇaiḥ viracitam mahat ādibhiḥ ātmani ॥
Pada - Padārtham
etat : this; rūpam : form; bhagavataḥ : of Bhagavān; hi : indeed; arūpasya : who is beyond material form; cit ātmanaḥ : whose nature is pure consciousness; māyā guṇaiḥ : by the qualities of māyā; viracitam : fashioned, manifested; mahat ādibhiḥ : through mahat tattva and the other primordial principles; ātmani : in Him, resting upon Him
Yathātatha Anuvādam
This form belongs to Bhagavān, who is beyond material form and whose nature is pure consciousness. It is manifested through the qualities of māyā and through mahat tattva and the other primordial principles, resting upon Him.
Saraḷa Bhāvam
This verse explains the relationship between the cosmic form and the transcendental nature of Bhagavān. In His essential nature, Bhagavān is pure consciousness and is beyond all material limitations. Yet the cosmic manifestation becomes visible through māyā and the principles of creation such as mahat tattva. Thus, while the universe depends entirely upon Bhagavān for its existence, His true nature always remains beyond and independent of the material creation.
Ślokapāṭham
yathā nabhasi meghaugho reṇur vā pārthivo’nile ।
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ॥
॥ 01.03.31 ॥
Śravaṇam
Padavicchedam
yathā nabhasi megha oghaḥ reṇuḥ vā pārthivaḥ anile ।
evam draṣṭari dṛśyatvam āropitam abuddhibhiḥ ॥
Pada - Padārtham
yathā : just as; nabhasi : in the sky; megha oghaḥ : a mass of clouds; reṇuḥ : dust; vā : or; pārthivaḥ : belonging to the earth; anile : in the air; evam : similarly; draṣṭari : upon the seer, the self; dṛśyatvam : the nature of the seen object; āropitam : superimposed; abuddhibhiḥ : by those lacking true understanding
Yathātatha Anuvādam
Just as a mass of clouds is imagined to belong to the sky, or earthly dust to belong to the air, similarly those lacking true understanding superimpose the nature of the seen upon the seer, the self.
Saraḷa Bhāvam
This verse presents an analogy to help distinguish the self from the material world. Clouds may appear to occupy the sky, yet they are not a part of the sky itself. Likewise, dust carried by the wind does not belong to the nature of the air. In the same way, those who lack spiritual discernment attribute the qualities of the body, mind, and external world to the self. In reality, the self remains the witnessing consciousness, distinct from all that is observed. Through true knowledge, this confusion is removed and one’s real nature is understood.
Ślokapāṭham
ataḥ paraṁ yad avyaktam avyūḍha guṇa bṛṁhitam ।
adṛṣṭāśruta vastutvāt sa jīvo yat punarbhavaḥ ॥
॥ 01.03.32 ॥
Śravaṇam
Padavicchedam
ataḥ param yat avyaktam avyūḍha guṇa bṛṁhitam ।
adṛṣṭa aśruta vastutvāt saḥ jīvaḥ yat punarbhavaḥ ॥
Pada - Padārtham
ataḥ param : beyond this; yat : that which; avyaktam : unmanifest; avyūḍha guṇa bṛṁhitam : expanded through subtle and unexpressed qualities; adṛṣṭa : unseen; aśruta : unheard; vastutvāt : existing as a reality; saḥ : that; jīvaḥ : the living being; yat : by which; punarbhavaḥ : repeated birth
Yathātatha Anuvādam
Beyond this is the unmanifest reality, expanded through subtle and unexpressed qualities. Because it exists as an unseen and unheard reality, it becomes the cause of the living being’s repeated birth.
Saraḷa Bhāvam
This verse points to the subtle condition that binds the living being to saṁsāra. Beyond the visible world exist latent impressions and subtle influences that are not directly perceived through the senses. Though unseen and unheard, they continue to shape the experience of the jīva and lead to repeated birth and death. Only when this underlying ignorance is removed through knowledge of Bhagavān and devotion to Him can the cycle of rebirth come to an end.
Ślokapāṭham
yatreme sad asad rūpe pratiṣiddhe svasaṁvidā ।
avidyayātmani kṛte iti tad brahma darśanam ॥
॥ 01.03.33 ॥
Śravaṇam
Padavicchedam
yatra ime sat asat rūpe pratiṣiddhe sva saṁvidā ।
avidyayā ātmani kṛte iti tat brahma darśanam ॥
Pada - Padārtham
yatra : where; ime : these; sat asat rūpe : the forms of cause and effect, gross and subtle manifestations; pratiṣiddhe : are negated; sva saṁvidā : by true self-knowledge; avidyayā : by ignorance; ātmani : upon the self; kṛte : superimposed; iti : thus; tat : that; brahma darśanam : realization of Brahman
Yathātatha Anuvādam
When these forms of cause and effect, gross and subtle manifestations, which have been superimposed upon the self through ignorance, are negated by true self-knowledge, that is called realization of Brahman.
Saraḷa Bhāvam
This verse explains the nature of Brahman realization. Because of ignorance, the living being attributes the characteristics of the body, mind, and world to the self. When true spiritual knowledge arises, these mistaken superimpositions are recognized for what they are and are set aside. As the coverings of ignorance fall away, the pure nature of the self becomes evident. The verse teaches that this direct recognition of reality, free from false identification, is known as Brahman realization.
Ślokapāṭham
yadyeṣoparatā devī māyā vaiśāradī matiḥ ।
sampanna eveti viduḥ mahimni mahīyate ॥
॥ 01.03.34 ॥
Śravaṇam
Padavicchedam
yadi eṣā uparatā devī māyā vaiśāradī matiḥ ।
sampannaḥ eva iti viduḥ mahimni mahīyate ॥
Pada - Padārtham
yadi : when; eṣā : this; uparatā : ceased, withdrawn; devī : divine; māyā : the power of māyā; vaiśāradī : skilful, subtle, highly ingenious; matiḥ : conception, understanding; sampannaḥ : perfected, fully accomplished; eva : indeed; iti : thus; viduḥ : know; mahimni : in one’s own glory; mahīyate : becomes established, shines forth
Yathātatha Anuvādam
When this subtle and skilful divine power of māyā is withdrawn, the wise know that one has truly attained perfection, and one becomes established in one’s own glory.
Saraḷa Bhāvam
This verse describes the result of freedom from the influence of māyā. The power of māyā obscures the true nature of the self and gives rise to many misconceptions and false identifications. When, through spiritual knowledge and the grace of Bhagavān, this covering is removed, the living being realizes its true nature. Freed from external superimpositions, one becomes established in one’s inherent spiritual dignity. The verse teaches that real perfection is found not in external achievements but in the direct realization of one’s true nature beyond the influence of māyā.
Ślokapāṭham
evaṁ janmāni karmāṇi hy akartur ajanasya ca ।
varṇayanti sma kavayo vedaguhyāni hṛtpateḥ ॥
॥ 01.03.35 ॥
Śravaṇam
Padavicchedam
evam janmāni karmāṇi hi akartuḥ ajanasya ca ।
varṇayanti sma kavayaḥ veda guhyāni hṛtpateḥ ॥
Pada - Padārtham
evam : thus; janmāni : births, avatāras; karmāṇi : deeds; hi : indeed; akartuḥ : of the one who is beyond material action; ajanasya : of the unborn one; ca : and; varṇayanti sma : describe; kavayaḥ : sages, enlightened seers; veda guhyāni : the hidden truths of the Vedas; hṛtpateḥ : of the Lord of all hearts
Yathātatha Anuvādam
Thus the sages describe the avatāras and deeds of the unborn Lord, who is beyond material action, as the hidden truths of the Vedas.
Saraḷa Bhāvam
This verse reveals the divine nature of Bhagavān’s avatāras and līlās. Although Bhagavān is unborn and untouched by material action, He nevertheless manifests various avatāras for the welfare of living beings. These appearances are not ordinary births, nor are His actions bound by karma. The sages therefore regard these avatāras and deeds as profound revelations of the deepest truths contained within the Vedas and lovingly transmit them to future generations.
Ślokapāṭham
sa vā idaṁ viśvam amogha līlaḥ
sṛjaty avaty atti na sajjate’smin ।
bhūteṣu cāntarhita ātmatantraḥ
ṣāḍvargikaṁ jighrati ṣaḍguṇeśaḥ ॥
॥ 01.03.36 ॥
Śravaṇam
Padavicchedam
saḥ vai idam viśvam amogha līlaḥ ।
sṛjati avati atti na sajjate asmin ॥
bhūteṣu ca antarhitaḥ ātma tantraḥ ।
ṣāḍvargikam jighrati ṣaḍ guṇa īśaḥ ॥
Pada - Padārtham
saḥ : He; vai : indeed; idam : this; viśvam : universe; amogha līlaḥ : whose līlās are never fruitless; sṛjati : creates; avati : protects; atti : withdraws, dissolves; na : not; sajjate : becomes attached, bound; asmin : in it; bhūteṣu : in all beings; ca : and; antarhitaḥ : present within as the indwelling Lord; ātma tantraḥ : completely independent; ṣāḍvargikam : the body subject to six transformations; jighrati : appears to experience; ṣaḍ guṇa īśaḥ : the Lord who possesses the six divine excellences
Yathātatha Anuvādam
Indeed, He whose līlās are unfailing creates, sustains, and dissolves this universe, yet is never bound by it. Present within all beings as the indwelling Lord and completely independent, He appears to experience the body subject to six transformations, though He is the Lord of the six divine excellences.
Saraḷa Bhāvam
This verse describes the transcendental nature of Bhagavān. He performs the functions of creation, preservation, and dissolution, yet remains completely untouched by them. As the indwelling Lord, He resides within all beings and governs everything from within, while remaining fully independent. Even when He appears in forms that seem subject to worldly conditions, He is never limited by material existence. The verse reveals Bhagavān as the all-powerful and supremely free Lord whose divine līlās sustain the entire universe.
Ślokapāṭham
na cāsya kaścin nipuṇena dhātuḥ
avaiti jantuḥ kumanīṣa ūtīḥ ।
nāmāni rūpāṇi manovacobhiḥ
santanvato naṭacaryām ivājñaḥ ॥
॥ 01.03.37 ॥
Śravaṇam
Padavicchedam
na ca asya kaścit nipuṇena dhātuḥ ।
avaiti jantuḥ kumanīṣaḥ ūtīḥ ॥
nāmāni rūpāṇi manaḥ vacobhiḥ ।
santanvataḥ naṭa caryām iva ajñaḥ ॥
Pada - Padārtham
na : not; ca : and; asya : of Him; kaścit : anyone; nipuṇena : completely, in full detail; dhātuḥ : of the Creator, Bhagavān; avaiti : understands; jantuḥ : the living being; kumanīṣaḥ : one of limited understanding; ūtīḥ : intentions, plans, purposes; nāmāni : names; rūpāṇi : forms; manaḥ vacobhiḥ : through mind and speech; santanvataḥ : manifesting and expanding; naṭa caryām : the actions of an actor; iva : like; ajñaḥ : an ignorant person
Yathātatha Anuvādam
A living being of limited understanding cannot fully comprehend the intentions of Bhagavān, the Creator. As He manifests countless names and forms through mind and speech, the ignorant person fails to understand His activities, just as one cannot fully grasp the performance of an actor.
Saraḷa Bhāvam
This verse highlights the immeasurable depth of Bhagavān’s purposes and līlās. A living being whose understanding is limited cannot fully perceive the complete intention behind the Lord’s actions. Bhagavān manifests innumerable names, forms, and divine activities throughout creation, yet their deeper significance often remains hidden from ordinary perception. Just as an uninformed observer may not understand the full meaning behind an actor’s performance, the profound wisdom underlying the Lord’s līlās can be properly appreciated only through devotion, spiritual insight, and His grace.
Ślokapāṭham
sa veda dhātuḥ padavīṁ parasya
durantavīryasya rathāṅgapāṇeḥ ।
yo’māyayā santatayānuvṛttyā
bhajeta tat pāda saroja gandham ॥
॥ 01.03.38 ॥
Śravaṇam
Padavicchedam
saḥ veda dhātuḥ padavīm parasya ।
duranta vīryasya rathāṅga pāṇeḥ ॥
yaḥ amāyayā santatayā anuvṛttyā ।
bhajeta tat pāda saroja gandham ॥
Pada - Padārtham
saḥ : he alone; veda : knows; dhātuḥ : of the Creator, Bhagavān; padavīm : the true path, real nature; parasya : of the Supreme; duranta vīryasya : of Him whose power is immeasurable; rathāṅga pāṇeḥ : who holds the discus in His hand; yaḥ : whoever; amāyayā : without deceit; santatayā : continuously; anuvṛttyā : with devoted service and faithful following; bhajeta : worships, serves; tat pāda saroja gandham : the fragrance and glory of His lotus feet
Yathātatha Anuvādam
He alone knows the true nature of the Supreme Creator, whose power is immeasurable and who bears the discus in His hand, who without deceit and with constant devoted service worships the fragrance of His lotus feet.
Saraḷa Bhāvam
This verse reveals the true means of understanding Bhagavān. His complete nature cannot be grasped merely through intellect, argument, or scholarship. It is through sincere devotion, freedom from hypocrisy, and constant service that one becomes qualified to receive His grace. A devotee who faithfully follows and takes shelter of the lotus feet of Bhagavān gradually comes to know Him as He truly is. Thus, the verse teaches that bhakti is not opposed to knowledge but is the very gateway to genuine realization of the Supreme.
Ślokapāṭham
atheha dhanyā bhagavanta ittham
yad vāsudeve’khilalokanāthe ।
kurvanti sarvātmakam ātmabhāvam
na yatra bhūyaḥ parivarta ugraḥ ॥
॥ 01.03.39 ॥
Śravaṇam
Padavicchedam
atha iha dhanyāḥ bhagavantaḥ ittham ।
yat vāsudeve akhila loka nāthe ॥
kurvanti sarvātmakam ātma bhāvam ।
na yatra bhūyaḥ parivartaḥ ugraḥ ॥
Pada - Padārtham
atha : now; iha : in this world; dhanyāḥ : blessed; bhagavantaḥ : fortunate souls, exalted devotees; ittham : in this manner; yat : who; vāsudeve : in Vāsudeva, ŚrīKṛṣṇa; akhila loka nāthe : the Lord of all worlds; kurvanti : establish; sarvātmakam : all-encompassing; ātma bhāvam : a sense of intimate spiritual relationship; na : not; yatra : where; bhūyaḥ : again; parivartaḥ : the cycle of worldly rebirth; ugraḥ : terrible, fearsome
Yathātatha Anuvādam
Blessed indeed are those who establish an all-encompassing spiritual relationship with Vāsudeva, the Lord of all worlds, for in that state the terrible cycle of worldly rebirth no longer returns.
Saraḷa Bhāvam
This verse describes the supreme fruit of bhakti. Those who recognize Vāsudeva, ŚrīKṛṣṇa, as the indwelling Lord of all beings and develop a deep spiritual relationship with Him are truly blessed. Such devotion gradually frees the living being from the bonds of worldly existence. Through this intimate connection with Bhagavān, one transcends the fearful cycle of repeated birth and death. The verse teaches that bhakti is not merely an act of worship but the direct path that leads the soul to its highest destination.
Ślokapāṭham
idaṁ bhāgavataṁ nāma purāṇaṁ brahma sammitam ।
uttamaśloka caritaṁ cakāra bhagavān ṛṣiḥ ॥
॥ 01.03.40 ॥
Śravaṇam
Padavicchedam
idam bhāgavatam nāma purāṇam brahma sammitam ।
uttamaśloka caritam cakāra bhagavān ṛṣiḥ ॥
Pada - Padārtham
idam : this; bhāgavatam : the Bhāgavata Purāṇa; nāma : named; purāṇam : Purāṇa; brahma sammitam : regarded as equal to the Vedas, in harmony with Vedic truth; uttamaśloka caritam : the deeds and glories of Uttamaśloka, Bhagavān; cakāra : composed; bhagavān ṛṣiḥ : the divinely enlightened sage
Yathātatha Anuvādam
This Purāṇa named the Bhāgavatam is regarded as being in accord with Vedic truth. The divinely enlightened sage composed it to narrate the deeds and glories of Uttamaśloka, Bhagavān.
Saraḷa Bhāvam
This verse proclaims the greatness and authority of ŚrīmadBhāgavatam. It is not presented as an ordinary Purāṇa but as a sacred work that embodies the essence of Vedic wisdom. Its central subject is the divine character, avatāras, and līlās of Bhagavān, who is praised by the finest hymns. Composed by the divinely inspired sage Vyāsa Maharṣi, this scripture serves as a guide for those seeking bhakti, spiritual understanding, and realization of the Supreme Truth.
Ślokapāṭham
niḥśreyasāya lokasya dhanyaṁ svastyayanaṁ mahat ।
tad idaṁ grāhayāmāsa sutam ātmavatāṁ varam ॥
॥ 01.03.41 ॥
Śravaṇam
Padavicchedam
niḥśreyasāya lokasya dhanyam svastyayanam mahat ।
tat idam grāhayāmāsa sutam ātmavatām varam ॥
Pada - Padārtham
niḥśreyasāya : for the highest good; lokasya : of the world; dhanyam : auspicious, blessed; svastyayanam : leading to true welfare; mahat : great; tat : that; idam : this; grāhayāmāsa : taught, caused to be learned; sutam : to his son; ātmavatām : among the self-realized and self-controlled; varam : the foremost, the best
Yathātatha Anuvādam
For the highest welfare of the world, this great and auspicious scripture that leads to true well-being was taught by him to his son, the foremost among the self-realized.
Saraḷa Bhāvam
This verse describes how Vyāsa Maharṣi entrusted ŚrīmadBhāgavatam to ŚrīŚuka Maharṣi. The Bhāgavatam was composed for the supreme welfare of all living beings and serves as a great path toward spiritual well-being and ultimate good. By teaching it to ŚrīŚuka Maharṣi, who was foremost among the self-realized sages, Vyāsa ensured that its divine message would be preserved and transmitted for the benefit of future generations. Through this lineage, the wisdom of ŚrīmadBhāgavatam continues to guide seekers toward bhakti and realization of Bhagavān.
Ślokapāṭham
sarvavedetihāsānāṁ sāraṁ sāraṁ samuddhṛtam ।
sa tu saṁśrāvayāmāsa mahārājaṁ parīkṣitam ॥
॥ 01.03.42 ॥
Śravaṇam
Padavicchedam
sarva veda itihāsānām sāram sāram samuddhṛtam ।
saḥ tu saṁśrāvayāmāsa mahā rājam parīkṣitam ॥
Pada - Padārtham
sarva veda itihāsānām : of all the Vedas and Itihāsas; sāram sāram : the essence of the essence; samuddhṛtam : extracted, brought forth; saḥ : he; tu : indeed; saṁśrāvayāmāsa : recited, caused to be heard; mahā rājam : the great king; parīkṣitam : Mahārāja Parīkṣit
Yathātatha Anuvādam
He then recited to Mahārāja Parīkṣit this scripture, which is the very essence of the essence extracted from all the Vedas and Itihāsas.
Saraḷa Bhāvam
This verse refers to the sacred dialogue between ŚrīŚuka Maharṣi and Mahārāja Parīkṣit. ŚrīmadBhāgavatam is praised as the distilled essence of the Vedas, Upaniṣads, and Itihāsas, gathering their deepest spiritual teachings into a single divine work. ŚrīŚuka Maharṣi imparted this sacred wisdom to Mahārāja Parīkṣit as he prepared for the final days of his earthly life. That moment became the source from which the living tradition of ŚrīmadBhāgavatam flowed forth for the benefit of future generations.
Ślokapāṭham
prāyopaviṣṭaṁ gaṅgāyāṁ parītaṁ paramarṣibhiḥ ।
kṛṣṇe svadhāmopagate dharmajñānādibhiḥ saha ॥
॥ 01.03.43 ॥
Śravaṇam
Padavicchedam
prāyopaviṣṭam gaṅgāyām parītam parama ṛṣibhiḥ ।
kṛṣṇe sva dhāma upagate dharma jñāna ādibhiḥ saha ॥
Pada - Padārtham
prāyopaviṣṭam : seated in a vow of fasting while awaiting death; gaṅgāyām : on the bank of the Gaṅgā; parītam : surrounded; parama ṛṣibhiḥ : by great sages; kṛṣṇe : when ŚrīKṛṣṇa; sva dhāma : to His own divine abode; upagate : had departed; dharma : dharma; jñāna : knowledge; ādibhiḥ : and other virtues; saha : together with
Yathātatha Anuvādam
After ŚrīKṛṣṇa had departed to His own divine abode along with dharma, knowledge, and the other virtues, Mahārāja Parīkṣit sat upon the bank of the Gaṅgā in a vow of fasting, surrounded by great sages.
Saraḷa Bhāvam
This verse describes the setting in which the teachings of ŚrīmadBhāgavatam were spoken. Following the completion of ŚrīKṛṣṇa’s manifest avatāra līlā, the influence of dharma and spiritual wisdom began to decline in the world. At that time, Mahārāja Parīkṣit learned that only seven days remained before his departure from this world. Renouncing all worldly concerns, he sat upon the bank of the Gaṅgā in a sacred fast, surrounded by many great sages. His sincere desire to understand life’s highest purpose created the sacred setting for the revelation of ŚrīmadBhāgavatam.
Ślokapāṭham
kalau naṣṭadṛśām eṣa purāṇārko’dhunoditaḥ ।
tatra kīrtayato viprā viprarṣeḥ bhūritejasaḥ ॥
॥ 01.03.44 ॥
Śravaṇam
Padavicchedam
kalau naṣṭa dṛśām eṣaḥ purāṇa arkaḥ adhunā uditaḥ ।
tatra kīrtayataḥ viprāḥ vipra ṛṣeḥ bhūri tejasaḥ ॥
Pada - Padārtham
kalau : in Kali Yuga; naṣṭa dṛśām : for those who have lost true vision; eṣaḥ : this; purāṇa arkaḥ : the sun in the form of a Purāṇa; adhunā : now; uditaḥ : has arisen; tatra : there; kīrtayataḥ : while proclaiming, reciting; viprāḥ : O brāhmaṇas; vipra ṛṣeḥ : of the brāhmaṇa sage; bhūri tejasaḥ : possessing great spiritual splendour
Yathātatha Anuvādam
O brāhmaṇas, for those who have lost true vision in Kali Yuga, this sun in the form of a Purāṇa has now arisen. There it was being proclaimed by the brāhmaṇa sage of immense spiritual splendour.
Saraḷa Bhāvam
This verse describes the special significance of ŚrīmadBhāgavatam in Kali Yuga through a powerful metaphor. After the completion of ŚrīKṛṣṇa’s manifest avatāra līlā, the darkness of Kali Yuga began to spread and people gradually lost their ability to perceive spiritual truth clearly. At such a time, ŚrīmadBhāgavatam arose like the sun, illuminating the path of dharma, bhakti, and ultimate well-being. Through the teachings of the greatly effulgent ŚrīŚuka Maharṣi, this divine scripture became a source of guidance and light for seekers living in the age of Kali.
Ślokapāṭham
ahaṁ cādhyagamaṁ tatra niviṣṭas tadanugrahāt ।
so’haṁ vaḥ śrāvayiṣyāmi yathādhītaṁ yathāmati ॥
॥ 01.03.45 ॥
Śravaṇam
Padavicchedam
aham ca adhyagamam tatra niviṣṭaḥ tat anugrahāt ।
saḥ aham vaḥ śrāvayiṣyāmi yathā adhītam yathā mati ॥
Pada - Padārtham
aham : I; ca : also; adhyagamam : learned, understood; tatra : there; niviṣṭaḥ : being fully attentive and absorbed; tat anugrahāt : by his grace; saḥ aham : that very I; vaḥ : to you; śrāvayiṣyāmi : shall recite, shall make heard; yathā adhītam : as I have learned; yathā mati : according to my understanding
Yathātatha Anuvādam
By his grace, I too learned and understood this while remaining fully attentive there. That very I shall now recite it to you as I learned it and according to my understanding.
Saraḷa Bhāvam
In this verse, Sūta Maharṣi explains how he received the wisdom of ŚrīmadBhāgavatam. He states that he attentively heard and understood the teachings spoken by ŚrīŚuka Maharṣi to Mahārāja Parīkṣit, receiving them through the grace of that great sage. Having absorbed those teachings with devotion and concentration, he now prepares to share them with the sages of Naimiṣāraṇya. The verse highlights the sacred transmission of ŚrīmadBhāgavatam through the guru paramparā, where divine knowledge is received through attentive hearing, preserved with fidelity, and passed on for the benefit of future generations.
Chapter conclusion Ślokapāṭham
iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathama skandhe tṛtīyo’dhyāyaḥ ॥
Śravaṇam
Padavicchedam
iti śrīmat bhāgavate mahā purāṇe pāramahaṁsyām saṁhitāyām ।
prathama skandhe tṛtīyaḥ adhyāyaḥ ॥
Pada - Padārtham
iti : thus; śrīmat bhāgavate : in the ŚrīmadBhāgavatam; mahā purāṇe : in the great Purāṇa; pāramahaṁsyām : pertaining to the paramahaṁsas; saṁhitāyām : in the sacred compilation; prathama skandhe : in the First Canto; tṛtīyaḥ : third; adhyāyaḥ : chapter
Yathātatha Anuvādam
Thus ends the Third Chapter of the First Canto of the ŚrīmadBhāgavatam Mahāpurāṇa, the sacred compilation intended for the paramahaṁsas.
Saraḷa Bhāvam
This chapter presents the various avatāras of Bhagavān and explains how they uphold dharma, protect devotees, and work for the ultimate welfare of all living beings. It also establishes ŚrīKṛṣṇa as Bhagavān Himself and proclaims ŚrīmadBhāgavatam as a radiant source of divine wisdom for the people of Kali Yuga. Through its teachings on avatāra tattva, bhakti, and the transformative power of hearing the Bhāgavatam, the chapter offers a comprehensive introduction to the spiritual vision that unfolds throughout the rest of the scripture.
“Avatāras appear according to the needs of time, yet their inner purpose is always to guide the living being toward ŚrīmanNārāyaṇa.”
Other Study Paths | Canto 01 | Chapter 03
Parāyaṇam | Bhāvārtham | Sāram | Sārāmśam