Bhagavatapurana 3.9

3.9.1

/0 brahmovāca
jñāto 'si me 'dya sucirān nanu deha-bhājāṃ $ na jñāyate bhagavato gatir ity avadyam &
jñāto 'si me 'dya sucirān nanu deha-bhājāṃ $ na jñāyate bhagavato gatir ity avadyam &
nānyat tvad asti bhagavann api tan na śuddhaṃ % māyā-guṇa-vyatikarād yad urur vibhāsi //

1. How blessed am I to see Thee to-day after a long period (of worship and meditation); (for) it is the defect of beings conditioned by a body—that the true course (way) of the glorious Lord is not perceived by them; and O Lord, there is nothing other than Thyself (fit to be known); still anything else that (might seem to be) is not pure (the perfect Being); and it is but Thou that shinest as many in association with the gunas of Maya.

3.9.2

* //
rūpaṃ yad etad avabodha-rasodayena $ śaśvan-nivṛtta-tamasaḥ sad-anugrahāya &
rūpaṃ yad etad avabodha-rasodayena $ śaśvan-nivṛtta-tamasaḥ sad-anugrahāya &
ādau gṛhītam avatāra-śataika-bījaṃ % yan-nābhi-padma-bhavanād aham āvirāsam //

2. This is indeed the form of the Supreme Being which, by the manifestation of His essential force of Intelligence, is never approached by Tamas—the form which, in the beginning, He assumed for showing His grace to the righteous; which is the root (source) of hundreds of avataras. And from the lotus-mansion springing from His navel, I came into being.

3.9.3

* //
nātaḥ paraṃ parama yad bhavataḥ svarūpam $ ānanda-mātram avikalpam aviddha-varcaḥ &
nātaḥ paraṃ parama yad bhavataḥ svarūpam $ ānanda-mātram avikalpam aviddha-varcaḥ &
paśyāmi viśva-sṛjam ekam aviśvam ātman % bhūtendriyātmaka-madas ta upāśrito 'smi //

3. O Supreme One, O Lord, I do not see any form other than that which is Thine essential form, which consists of mere Bliss, undifferentiated (destitute of difference), and which is unobstructed light, the creator of the Universe, and still different from it and which is the source of the Bhutas and Indriyas and I take shelter in that form of Thine.

3.9.4

* //
tad vā idaṃ bhuvana-maṅgala maṅgalāya $ dhyāne sma no darśitaṃ ta upāsakānām &
tad vā idaṃ bhuvana-maṅgala maṅgalāya $ dhyāne sma no darśitaṃ ta upāsakānām &
tasmai namo bhagavate 'nuvidhema tubhyaṃ % yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ //

4. O Lord, the source of auspiciousness to the world; this is that very form which is shown by Thee for the good of us who contemplate Thee, during meditation; we humbly and devoutly bow to Thee, who art such a gracious Lord and who are neglected by those that are confirmed in crooked reasoning and are (only) fit for Hell.

3.9.5

* //
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṃ $ jighranti karṇa-vivaraiḥ śruti-vāta-nītam &
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṃ $ jighranti karṇa-vivaraiḥ śruti-vāta-nītam &
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṃ % nāpaiṣi nātha hṛdayāmburuhāt sva-puṃsām //

5. But O Lord, Thou dost not leave the lotus of the heart of Thy votaries who perceive the fragrance of the lotuses of Thy feet, borne by the breezes of the Vedas, through (the passages of) the ears, and by whom Thy feet are firmly embraced in intense devotion.

3.9.6

* //
tāvad bhayaṃ draviṇa-deha-suhṛn-nimittaṃ $ śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ &
tāvad bhayaṃ draviṇa-deha-suhṛn-nimittaṃ $ śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ &
tāvan mamety asad-avagraha ārti-mūlaṃ % yāvan na te 'ṅghrim abhayaṃ pravṛṇīta lokaḥ //

6. Only till the world seeks out Thy feet for its fearless abode, it is assailed by sorrow, desire, disgrace and the all-grasping covetousness, and the wicked attachments as "This is mine" and "This is mine," the root of (all) affliction in respect of wealth, house and friend and relation.

3.9.7

* //
daivena te hata-dhiyo bhavataḥ prasaṅgāt $ sarvāśubhopaśamanād vimukhendriyā ye &
daivena te hata-dhiyo bhavataḥ prasaṅgāt $ sarvāśubhopaśamanād vimukhendriyā ye &
kurvanti kāma-sukha-leśa-lavāya dīnā % lobhābhibhūta-manaso 'kuśalāni śaśvat //

7. Indeed those have their sense confounded by Fate, whose senses are turned away from that devotion to Thee which is the cure of all misery, as also those who, being low-spirited, with a heart overwhelmed with covetousness, are always doing inauspicious things, for the trifling pleasure of having their poor desires fulfilled.

3.9.8

* //
kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ $ śītoṣṇa-vāta-varaṣair itaretarāc ca &
kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ $ śītoṣṇa-vāta-varaṣair itaretarāc ca &
kāmāgninācyuta-ruṣā ca sudurbhareṇa % sampaśyato mana urukrama sīdate me //

8. O Lord of mighty deeds! my heart droops when I see these beings constantly harassed by hunger, thirst, and the three humours (Vata, pitta, and sleshma), by heat and cold, by wind and rain,—all these acting and re-acting on one another—and by the unbearable fire of desire, and unremitting anger.

3.9.9

* //
yāvat pṛthaktvam idam ātmana indriyārtha- $ māyā-balaṃ bhagavato jana īśa paśyet &
yāvat pṛthaktvam idam ātmana indriyārtha- $ māyā-balaṃ bhagavato jana īśa paśyet &
tāvan na saṃsṛtir asau pratisaṅkrameta % vyarthāpi duḥkha-nivahaṃ vahatī kriyārthā //

9. O Lord, so long as man may (continue to) see this body and other things as different from Atman—a notion which has its strength in Thy Maya appearing as Indriyas and their objects, this Samsara may not cease to be, though baseless, and it will continue to bring hosts of miseries, as consequences of action.

3.9.10

* //
ahny āpṛtārta-karaṇā niśi niḥśayānā $ nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ &
ahny āpṛtārta-karaṇā niśi niḥśayānā $ nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ &
daivāhatārtha-racanā ṛṣayo 'pi deva % yuṣmat-prasaṅga-vimukhā iha saṃsaranti //

10. O God, even Rishis fall into Samsara who, here regardless of devotion to Thee, have by day their senses and organs wholly occupied and tossed in (seeking after worldly objects) and who, by night, immersed in sleep, are every moment disturbed by thoughts of their fancied objects and whose labours to attain their objects are thwarted by Providence.

3.9.11

* //
tvaṃ bhakti-yoga-paribhāvita-hṛt-saroja $ āsse śrutekṣita-patho nanu nātha puṃsām &
tvaṃ bhakti-yoga-paribhāvita-hṛt-saroja $ āsse śrutekṣita-patho nanu nātha puṃsām &
yad-yad-dhiyā ta urugāya vibhāvayanti % tat-tad-vapuḥ praṇayase sad-anugrahāya //

11. On the other hand, O Lord, Thou dwellest in the lotus of Thy votaries' hearts purified by means of devotion; Thou art one whose way is perceived through the study of the Vedas, (sung throughout the Vedas); and in order to show Thy grace, to the righteous, O Lord, Thou manifestest Thyself in whatever form they contemplate Thee.

3.9.12

* //
nātiprasīdati tathopacitopacārair $ ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ &
nātiprasīdati tathopacitopacārair $ ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ &
yat sarva-bhūta-dayayāsad-alabhyayaiko % nānā-janeṣv avahitaḥ suhṛd antar-ātmā //

12. Though worshipped with great preparation and attention by the gods who cherish desires in their hearts, the Lord is not very much pleased with them; for He is the one friend and the ruler from within, dwelling in all beings, who delights in (His Bhaktas') showing compassion to them all—a quality which is never known to the wicked.

3.9.13

* //
puṃsām ato vividha-karmabhir adhvarādyair $ dānena cogra-tapasā paricaryayā ca &
puṃsām ato vividha-karmabhir adhvarādyair $ dānena cogra-tapasā paricaryayā ca &
ārādhanaṃ bhagavatas tava sat-kriyārtho % dharmo 'rpitaḥ karhicid mriyate na yatra //

13. O Lord, the propitiation of Thy glorious Self is the best end of all the righteous acts, viz., the various sacrifices and other duties, charitable gifts, austere observances and keeping

vows; for the righteous duties of men do not perish when offered up to the glorious Lord.

3.9.14

* //
śaśvat svarūpa-mahasaiva nipīta-bheda- $ mohāya bodha-dhiṣaṇāya namaḥ parasmai &
śaśvat svarūpa-mahasaiva nipīta-bheda- $ mohāya bodha-dhiṣaṇāya namaḥ parasmai &
viśvodbhava-sthiti-layeṣu nimitta-līlā- % rāsāya te nama idaṃ cakṛmeśvarāya //

14. We have offered our salutations to Thee the supreme Ruler, who art through eternity free from the illusion of difference, by virtue of Thine own essential light, who art nothing but intelligence, and whose sportful activities belong to Maya which is the cause of the origin, subsistence and destruction of the Universe.

3.9.15

* //
yasyāvatāra-guṇa-karma-viḍambanāni $ nāmāni ye 'su-vigame vivaśā gṛṇanti &
yasyāvatāra-guṇa-karma-viḍambanāni $ nāmāni ye 'su-vigame vivaśā gṛṇanti &
te 'naika-janma-śamalaṃ sahasaiva hitvā % saṃyānty apāvṛtāmṛtaṃ tam ajaṃ prapadye //

15. I resort to that Unborn Cause Brahman, who is never overwhelmed by Maya, by singing whose names which describe to some extent His avatars and His excellent attributes and deeds, men at once get rid of the sin of many lives and attain to Heaven, though they unconsciously utter those names at the point of death.

3.9.16

* //
yo vā ahaṃ ca giriśaś ca vibhuḥ svayaṃ ca $ sthity-udbhava-pralaya-hetava ātma-mūlam &
yo vā ahaṃ ca giriśaś ca vibhuḥ svayaṃ ca $ sthity-udbhava-pralaya-hetava ātma-mūlam &
bhittvā tri-pād vavṛdha eka uru-prarohas % tasmai namo bhagavate bhuvana-drumāya //

16. I bow to the Almighty Lord who is the world-tree which is but one having three feet or branches, viz., Brahma, Vishnu and Rudra, each of which has innumerable branches, viz., Marichi, Manu and others—the tree that grows out of Prakriti

that has its root in Atman (that depends on Atman),—and which has differentiated itself as the three gunas under the names of Brahma (myself), Rudra and the Lord Vishnu Himself, who are the cause of the existence, the origin and the destruction of the world.

3.9.17

* //
loko vikarma-nirataḥ kuśale pramattaḥ $ karmaṇy ayaṃ tvad-udite bhavad-arcane sve &
loko vikarma-nirataḥ kuśale pramattaḥ $ karmaṇy ayaṃ tvad-udite bhavad-arcane sve &
yas tāvad asya balavān iha jīvitāśāṃ % sadyaś chinatty animiṣāya namo 'stu tasmai //

17. I bow to that Lord who is in the form of time (Animisha) who being most powerful, cuts off in a moment the hope of life of this world, so long as it is regardless of the duty of Thy worship directly taught by Thee and intended for its own good, while it is constantly engaged in prohibited activities.

3.9.18

* //
yasmād bibhemy aham api dviparārdha-dhiṣṇyam $ adhyāsitaḥ sakala-loka-namaskṛtaṃ yat &
yasmād bibhemy aham api dviparārdha-dhiṣṇyam $ adhyāsitaḥ sakala-loka-namaskṛtaṃ yat &
tepe tapo bahu-savo 'varurutsamānas % tasmai namo bhagavate 'dhimakhāya tubhyam //

18. I bow to Thee, the Almighty Lord, the Lord of sacrifices of whom I am afraid, though I occupy the place which endures through the life of a Brahma esteemed and worshipped by all the worlds, and towards whom I made Tapas and performed many sacrifices for many many years that I might reach Him.

3.9.19

* //
tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv $ ātmecchayātma-kṛta-setu-parīpsayā yaḥ &
tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv $ ātmecchayātma-kṛta-setu-parīpsayā yaḥ &
reme nirasta-viṣayo 'py avaruddha-dehas % tasmai namo bhagavate puruṣottamāya //

19. I bow to the Almighty Purushottama who, of his own accord, assumed forms among the various kinds of living beings, *i.e.*, among the beasts and birds, men and gods and others, for the purpose of protecting the law laid down by Himself and who rejoiced (in such avataras) though the pleasure arising from worldly objects is ever distanced from Him.

3.9.20

* //
yo 'vidyayānupahato 'pi daśārdha-vṛttyā $ nidrām uvāha jaṭharī-kṛta-loka-yātraḥ &
yo 'vidyayānupahato 'pi daśārdha-vṛttyā $ nidrām uvāha jaṭharī-kṛta-loka-yātraḥ &
antar-jale 'hi-kaśipu-sparśānukūlāṃ % bhīmormi-mālini janasya sukhaṃ vivṛṇvan //

20. O Praiseworthy One, I bow to Thee who puttest on a sleep though never assailed by Avidya of five powers, who hast withdrawn the world into Thy stomach and who, in the midst of

waters tossed with fearful waves, enjoyest the sleep to which Sesha the serpent, by his softness, like a bed, is favourable, thereby illustrating the pleasure of sleep to men (tossed in the fearful waves of Samsara), [in order to enhance the pleasure of rest for those that have been wearied by the activities of a previous Kalpa.]

3.9.21

* //
yan-nābhi-padma-bhavanād aham āsam īḍya $ loka-trayopakaraṇo yad-anugraheṇa &
yan-nābhi-padma-bhavanād aham āsam īḍya $ loka-trayopakaraṇo yad-anugraheṇa &
tasmai namas ta udara-stha-bhavāya yoga- % nidrāvasāna-vikasan-nalinekṣaṇāya //

21. I bow to Thee, O Praiseworthy One, I who through Thy grace, was born in the lotus--mansion of Thy navel and who am through Thy grace made useful to the three worlds (in finding them on the path of Dharma). I bow to the Lord into whose stomach the world is withdrawn and whose lotus-like eyes open at the end of His yoganidra.

3.9.22

* //
so 'yaṃ samasta-jagatāṃ suhṛd eka ātmā $ sattvena yan mṛḍayate bhagavān bhagena &
so 'yaṃ samasta-jagatāṃ suhṛd eka ātmā $ sattvena yan mṛḍayate bhagavān bhagena &
tenaiva me dṛśam anuspṛśatād yathāhaṃ % srakṣyāmi pūrvavad idaṃ praṇata-priyo 'sau //

22. I bow to that one friend of all the worlds and one Ruler within; may He unite my vision with that light of wisdom and that ruling power with which the Supreme Lord delights the world, so that I may create this world just as it was in the previous Kalpa; for He loves those that resort to Him with their prayers.

3.9.23

* //
eṣa prapanna-varado ramayātma-śaktyā $ yad yat kariṣyati gṛhīta-guṇāvatāraḥ &
eṣa prapanna-varado ramayātma-śaktyā $ yad yat kariṣyati gṛhīta-guṇāvatāraḥ &
tasmin sva-vikramam idaṃ sṛjato 'pi ceto % yuñjīta karma-śamalaṃ ca yathā vijahyām //

23. The Lord who bestows (the desired) blessings upon those that have sought Him—May He set my heart upon what He will do assuming various excellent attributes, along with Sri (Lakshmi), the Power under His control, while I create this world which will be the proof of His own glory, so that I may eschew attachment to what I do and the consequent sin.

3.9.24

* //
nābhi-hradād iha sato 'mbhasi yasya puṃso $ vijñāna-śaktir aham āsam ananta-śakteḥ &
nābhi-hradād iha sato 'mbhasi yasya puṃso $ vijñāna-śaktir aham āsam ananta-śakteḥ &
rūpaṃ vicitram idam asya vivṛṇvato me % mā rīriṣīṣṭa nigamasya girāṃ visargaḥ //

24. May I not be deprived of the utterance (and the memory) of these Vedic words, while I proclaim to the world

this wonderful form of the Lord of boundless powers, from whose navel like unto a deep pool, while He lay on the waters, I was born as Vignana Sakti i.e., as the deity presiding over the Mahat Tattva.

3.9.25

* //
so 'sāv adabhra-karuṇo bhagavān vivṛddha- $ prema-smitena nayanāmburuhaṃ vijṛmbhan &
so 'sāv adabhra-karuṇo bhagavān vivṛddha- $ prema-smitena nayanāmburuhaṃ vijṛmbhan &
utthāya viśva-vijayāya ca no viṣādaṃ % mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ //

25. May that most ancient Purusha, the All-Powerful Being of boundless grace, rise, opening His lotus-like eyes, with smiles of overflowing love! And for the successful production of the world may He be pleased to remove my despondency by His sweet and encouraging words!

3.9.26

* //
/0 maitreya uvāca
sva-sambhavaṃ niśāmyaivaṃ tapo-vidyā-samādhibhiḥ /
yāvan mano-vacaḥ stutvā virarāma sa khinnavat //

26. Maitreya said:—Having by force of His austerity, knowledge (worship) and concentration thus tried to see His own cause and having offered Him praises with all the powers of His mind and speech, Brahma stood quiet as if He were wearied.

3.9.27

athābhipretam anvīkṣya brahmaṇo madhusūdanaḥ /
viṣaṇṇa-cetasaṃ tena kalpa-vyatikarāmbhasā //

27 & 28. Then perceiving the intention of Brahma and also seeing that he shuddered at the sight of the Pralaya waters and that he was at a loss to understand the plan of the future world, Madhusudana spoke to Him in deep emphatic accents so as to shake off his confusion.

3.9.28

loka-saṃsthāna-vijñāna ātmanaḥ parikhidyataḥ /
tam āhāgādhayā vācā kaśmalaṃ śamayann iva //

27 & 28. Then perceiving the intention of Brahma and also seeing that he shuddered at the sight of the Pralaya waters and that he was at a loss to understand the plan of the future world, Madhusudana spoke to Him in deep emphatic accents so as to shake off his confusion.

3.9.29

/0 śrī-bhagavān uvāca
mā veda-garbha gās tandrīṃ sarga udyamam āvaha /
tan mayāpāditaṃ hy agre yan māṃ prārthayate bhavān //

29. The Lord said:—O Vedagarbha, do not lose Thyself in despair; make your exertion towards creation. What thou prayest to Me for, is already prepared for Thee.

3.9.30

bhūyas tvaṃ tapa ātiṣṭha vidyāṃ caiva mad-āśrayām /
tābhyām antar-hṛdi brahman lokān drakṣyasy apāvṛtān //

30. O Brahma, again perform Tapas and be engaged in meditation on Me, and by these two means you will see in thy mind (the plan of) all the worlds unfolded to thy view.

3.9.31

tata ātmani loke ca bhakti-yuktaḥ samāhitaḥ /
draṣṭāsi māṃ tataṃ brahman mayi lokāṃs tvam ātmanaḥ //

31. When thou art full of devotion and perfect in concentration, thou wilt, O Brahma, find me pervading thyself and the (entire) world; and thou wilt also see the worlds and Jivas resting on My support.

3.9.32

yadā tu sarva-bhūteṣu dāruṣv agnim iva sthitam /
praticakṣīta māṃ loko jahyāt tarhy eva kaśmalam //

Verse 31, V. आत्मनि—in Thyself. आत्मन: लोकान्. worlds which are like unto my bodies, or, which spring into existence from Me. D. आत्मनिहृदि—In Thy heart in Thy body, or, आत्मनि in Me present in Thy heart. 32. Only when the world sees Me dwelling in everything, like fire in every piece of wood, it will surely be rid of all misapprehensions.

3.9.33

yadā rahitam ātmānaṃ bhūtendriya-guṇāśayaiḥ /
svarūpeṇa mayopetaṃ paśyan svārājyam ṛcchati //

33. Then indeed the Jiva obtains Moksha, his real estate when he sees his self to be absolutely free from the Bhutas, Indriyas, Gunas and attachments to them, and when he sees himself to be one in essence with Me.

3.9.34

nānā-karma-vitānena prajā bahvīḥ sisṛkṣataḥ /
nātmāvasīdaty asmiṃs te varṣīyān mad-anugrahaḥ //

34. As thou proceedest to create the innumerable beings along with the various details of action, thy mind shall not fail thee in thy work; for thou hast My supreme grace.

3.9.35

ṛṣim ādyaṃ na badhnāti pāpīyāṃs tvāṃ rajo-guṇaḥ /
yan mano mayi nirbaddhaṃ prajāḥ saṃsṛjato 'pi te //

35. Though thou mayest be creating all the beings, the most vicious quality of Rajas will not *bind* thee, the first-born Rishi, since thy mind is constantly set on Me.

3.9.36

jñāto 'haṃ bhavatā tv adya durvijñeyo 'pi dehinām /
yan māṃ tvaṃ manyase 'yuktaṃ bhūtendriya-guṇātmabhiḥ //

36. Thou hast now known Me though I am not to be known by beings limited by the body, since thou perceivest me as one unassailed by the Bhutas, Indriyas, Gunas and Ahankara.

3.9.37

tubhyaṃ mad-vicikitsāyām ātmā me darśito 'bahiḥ /
nālena salile mūlaṃ puṣkarasya vicinvataḥ //

37. When through the stalk thou soughtest to know the lotus root (*i.e.*, the cause) under water, and when a question arose in thy mind as to the existence of the cause (regarding Me), My true nature was revealed to thee in thine own mind (lit. not outside).

3.9.38

yac cakarthāṅga mat-stotraṃ mat-kathābhyudayāṅkitam /
yad vā tapasi te niṣṭhā sa eṣa mad-anugrahaḥ //

38. O child! that thou offeredest to Me praises glorious as comprising My auspicious stories and that thou wast constant in Tapas towards Me, are (all) due to My Grace.

3.9.39

prīto 'ham astu bhadraṃ te lokānāṃ vijayecchayā /
yad astauṣīr guṇamayaṃ nirguṇaṃ mānuvarṇayan //

39. I am pleased with thee; may success attend thee, since thou, intent upon the creation of the worlds, hast described Me truly as Nirguna (though I seem to be) full of Gunas.

3.9.40

ya etena pumān nityaṃ stutvā stotreṇa māṃ bhajet /
tasyāśu samprasīdeyaṃ sarva-kāma-vareśvaraḥ //

40. I, who am the Lord of the gods, and confer blessings upon others will be soon pleased with him who worships Me singing this stotra (which thou hast sung).

3.9.41

pūrtena tapasā yajñair dānair yoga-samādhinā /
rāddhaṃ niḥśreyasaṃ puṃsāṃ mat-prītis tattvavin-matam //

41. All the good accomplished by men by means of charitable construction of tanks and the like, Tapas, sacrifices, charitable gifts and concentration on Yoga methods is only the gaining of My pleasure. This is the opinion of the wise that know the truth.

3.9.42

aham ātmātmanāṃ dhātaḥ preṣṭhaḥ san preyasām api /
ato mayi ratiṃ kuryād dehādir yat-kṛte priyaḥ //

42. O Brahma, I am the soul of all the Jivas, I am the most beloved of all beloved things; and hence a man should try to find delight only in Me; for, only on My account the body and all its belongings become the object of love.

3.9.43

sarva-veda-mayenedam ātmanātmātma-yoninā /
prajāḥ sṛja yathā-pūrvaṃ yāś ca mayy anuśerate //

43. By means of thy self which is an embodiment of all Vedas and born of Myself, do thou as before create (produce) the beings who lie hidden in Me.

3.9.44

/0 maitreya uvāca
tasmā evaṃ jagat-sraṣṭre pradhāna-puruṣeśvaraḥ /
vyajyedaṃ svena rūpeṇa kañja-nābhas tirodadhe //

44. Maitreya said: The Lord of Prakriti and Purusha whose navel is distinguished by the lotus, thus explained to Brahma the creator how the world is to be created by means of His true form and then the Lord vanished.