Srimad Bhagavatam — Ekadasha Skandha, Shloka 3
Nimi Questions the Yogendras: Māyā, Cosmic Dissolution, Guru-Śaraṇāgati, Bhakti, and Deity Worship
श्रीअन्तरीक्ष उवाच एभिर्भूतानि भूतात्मा महाभूतैर्महाभुज । ससर्जोच्चावचान्याद्य: स्वमात्रात्मप्रसिद्धये ॥ ३ ॥
śrī-antarīkṣa uvāca ebhir bhūtāni bhūtātmā mahā-bhūtair mahā-bhuja sasarjoccāvacāny ādyaḥ sva-mātrātma-prasiddhaye
Dijo Śrī Antarīkṣa: Oh rey de brazos poderosos, al poner en acción los grandes elementos, el Alma primordial, Alma de todos los seres, emanó a las criaturas en especies altas y bajas, para que, según su deseo, busquen el goce o la liberación (mokṣa).
According to Śrīla Viśvanātha Cakravartī Ṭhākura, the illusory energy ( māyā ) is explained in this verse through a description of her potencies, namely the modes of material nature. In Bhagavad-gītā Lord Kṛṣṇa has described māyā as guṇamayī, “consisting of the material modes of nature.” The material modes of nature are alluded to in this verse by the word uccāvacāni, “high and low species of life.” Various species of life become manifest, as do varieties of beauty, ugliness, strength, weakness and other characteristics within a particular species, according to the proportionate development of the modes of nature. As confirmed in Bhagavad-gītā (13.22) , kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu: “This is due to the living being’s association with material nature in good and evil species.” Similarly we find this statement:
FAQs
This verse states that the original Supreme Soul creates the diverse living beings using the great elements, producing higher and lower forms as part of His cosmic manifestation.
He emphasizes that the creator is not only the source of the elements but also the indwelling Self (Paramātmā) present within all created beings.
Seeing the same Supreme Self within all beings encourages humility, compassion, and God-conscious living rather than viewing life as merely material or accidental.