Srimad Bhagavatam — Panchama Skandha, Shloka 32
Varṣa-devatā Worship in Jambūdvīpa: Hayagrīva/Hayaśīrṣa, Nṛsiṁha, Kāmadeva (Pradyumna), Matsya, Kūrma, and Varāha
जरायुजं स्वेदजमण्डजोद्भिदं चराचरं देवर्षिपितृभूतमैन्द्रियम् । द्यौ: खं क्षिति: शैलसरित्समुद्र- द्वीपग्रहर्क्षेत्यभिधेय एक: ॥ ३२ ॥
jarāyujaṁ svedajam aṇḍajodbhidaṁ carācaraṁ devarṣi-pitṛ-bhūtam aindriyam dyauḥ khaṁ kṣitiḥ śaila-sarit-samudra- dvīpa-graharkṣety abhidheya ekaḥ
Mon Seigneur, Tu manifestes Tes énergies en d’innombrables formes : êtres nés du ventre, de l’œuf et de la sueur; plantes et arbres surgissant de la terre; tous les êtres mobiles et immobiles, y compris les devas, les sages célestes et les pitṛ; l’espace, les mondes supérieurs, et cette terre avec ses montagnes, rivières, mers, océans et îles. Les planètes et les étoiles sont aussi des manifestations de Tes puissances; mais, en Ton origine, Tu es l’Unique sans second, et rien n’existe au-delà de Toi. Ainsi, cette création n’est pas illusoire : elle est l’apparition passagère de Ton énergie inconcevable.
This verse completely rejects the theory of brahma satyaṁ jagan mithyā, which states that spirit, or Brahman, is real, whereas the manifested material world, with its great variety of things, is false. Nothing is false. One thing may be permanent and another temporary, but both the permanent and the temporary are facts. For example, if someone becomes angry for a certain period, no one can say that his anger is false. It is simply temporary. Everything we experience in our daily lives is of this same character; it is temporary but real.
FAQs
It lists the major categories of birth—womb-born, sweat-born, egg-born, and sprouting—along with moving and nonmoving beings, and concludes that despite many forms and names, their ultimate basis is one Supreme Reality (the Lord).
Śukadeva Gosvāmī speaks this verse to King Parīkṣit while describing the cosmic arrangement and the devotional vision that sees all manifestations as ultimately resting in Bhagavān.
By practicing devotional remembrance and respect—seeing all beings and nature as connected to the Supreme—one reduces envy and pride, and strengthens gratitude, service attitude, and steady bhakti.