Srimad Bhagavatam — Panchama Skandha, Shloka 32

Varṣa-devatā Worship in Jambūdvīpa: Hayagrīva/Hayaśīrṣa, Nṛsiṁha, Kāmadeva (Pradyumna), Matsya, Kūrma, and Varāha

Devanagari script

जरायुजं स्वेदजमण्डजोद्भ‍िदं चराचरं देवर्षिपितृभूतमैन्द्रियम् । द्यौ: खं क्षिति: शैलसरित्समुद्र- द्वीपग्रहर्क्षेत्यभिधेय एक: ॥ ३२ ॥

Transliteration

jarāyujaṁ svedajam aṇḍajodbhidaṁ carācaraṁ devarṣi-pitṛ-bhūtam aindriyam dyauḥ khaṁ kṣitiḥ śaila-sarit-samudra- dvīpa-graharkṣety abhidheya ekaḥ

Translation

ಹೇ ಪ್ರಭು! ನೀವು ನಿಮ್ಮ ಶಕ್ತಿಗಳಿಂದ ಅನೇಕ ರೂಪಗಳಲ್ಲಿ ಪ್ರಕಟವಾಗುತ್ತೀರಿ—ಗರ್ಭಜ, ಅಂಡಜ, ಸ್ವೇದಜ ಜೀವಿಗಳಾಗಿ; ಭೂಮಿಯಿಂದ ಮೊಳೆಯುವ ಉದ್ಭಿಜ್ ಸಸ್ಯ‑ವೃಕ್ಷಗಳಾಗಿ; ಚರಾಚರ ಸಮಸ್ತ ಜೀವಿಗಳಾಗಿ, ದೇವತೆಗಳು, ದೇವರ್ಷಿಗಳು, ಪಿತೃಗಳು, ಭೂತಗಳು ಮತ್ತು ಇಂದ್ರಿಯಗಳಾಗಿ; ಆಕಾಶ, ಸ್ವರ್ಗಲೋಕಗಳು ಮತ್ತು ಈ ಭೂಮಿ—ಪರ್ವತಗಳು, ನದಿಗಳು, ಸಮುದ್ರಗಳು, ದ್ವೀಪಗಳು, ಗ್ರಹಗಳು, ನಕ್ಷತ್ರಗಳು—ಇವೆಲ್ಲವೂ ನಿಮ್ಮ ವಿಭೂತಿಗಳೇ. ಮೂಲತಃ ನೀವು ಒಬ್ಬನೇ, ಅದ್ವಿತೀಯ; ನಿಮ್ಮ ಪಾರೇನೂ ಇಲ್ಲ. ಈ ಜಗತ್ತು ಮಿಥ್ಯವಲ್ಲ; ನಿಮ್ಮ ಅಚಿಂತ್ಯ ಶಕ್ತಿಯ ತಾತ್ಕಾಲಿಕ ಪ್ರಕಟನೆ ಮಾತ್ರ।

Synonyms

• jarāyu-jam: womb-born beings
• jarāyu-jam: Karma (कर्म/Object)
• Type: Noun
• Root: jarāyu (प्रातिपदिक) + ja (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; जरायोः जायते इति (womb-born)

• sveda-jam: sweat-born beings
• sveda-jam: Karma (कर्म)
• Type: Noun
• Root: sveda (प्रातिपदिक) + ja (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; स्वेदात् जायते इति (sweat-born)

• aṇḍa-ja-udbhidam: egg-born and sprouting beings
• aṇḍa-ja-udbhidam: Karma (कर्म)
• Type: Noun
• Root: aṇḍa (प्रातिपदिक) + ja (प्रातिपदिक) + udbhij (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; अण्डजं च उद्भिदं च इति द्वन्द्वः (egg-born and sprouting)

• cara-acaram: moving and non-moving (all beings)
• cara-acaram: Karma (कर्म)
• Type: Noun
• Root: cara (प्रातिपदिक) + acara (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; चरं च अचरं च इति द्वन्द्वः

• deva-ṛṣi-pitṛ-bhūtam: gods, sages, ancestors, and beings
• deva-ṛṣi-pitṛ-bhūtam: Karma (कर्म)
• Type: Noun
• Root: deva (प्रातिपदिक) + ṛṣi (प्रातिपदिक) + pitṛ (प्रातिपदिक) + bhūta (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; देवाः ऋषयः पितरः भूतानि च इति समाहार-द्वन्द्वः

• aindriyam: sensory, pertaining to the senses
• aindriyam: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: aindriya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; इन्द्रिय-सम्बन्धि (pertaining to senses)

• dyauḥ: heaven
• dyauḥ: Karta (कर्ता)
• Type: Noun
• Root: dyu (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• kham: space, sky
• kham: Karta (कर्ता)
• Type: Noun
• Root: kha (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा, एकवचन

• kṣitiḥ: earth
• kṣitiḥ: Karta (कर्ता)
• Type: Noun
• Root: kṣiti (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, एकवचन

• śaila-sarit-samudra-dvīpa-graha-ṛkṣa-iti: ‘mountains, rivers, oceans, islands, planets, constellations’—thus
• śaila-sarit-samudra-dvīpa-graha-ṛkṣa-iti: Abhidheya-nirdeśa (अभिधेय-निर्देश/Naming)
• Type: Indeclinable
• Root: śaila (प्रातिपदिक) + sarit (प्रातिपदिक) + samudra (प्रातिपदिक) + dvīpa (प्रातिपदिक) + graha (प्रातिपदिक) + ṛkṣa (प्रातिपदिक) + iti (अव्यय)
• Form: इति-समाप्ति-युक्त नाम-समुच्चयः (enumerative list ending with quotative iti)

• abhidheyaḥ: (is) designated, named
• abhidheyaḥ: Kriyā-viśeṣya (क्रिया-विशेष्य/Predicate complement)
• Type: Noun
• Root: abhidheya (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; विधेय-रूपेण (predicate noun)

• ekaḥ: one, single
• ekaḥ: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: eka (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; abhidheyaḥ इत्यस्य विशेषणम्

Purport

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

What does Srimad Bhagavatam 5.18.32 say about the variety of living beings?

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).

Who is speaking this verse in the Bhagavatam and to whom?

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.

How can I apply the teaching of “one reality behind many names” in daily life?

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.