14 Srimad-Bhagavatam [Canto 5, Ch. 1

atha—thus; ha—indeed; bhagavan—the most powerful; ddi-
devah—the first demigod; etasya—of this universe; guna-visargasya—
the creation of the three modes of material nature; paribrmhana—the
welfare; anudhydna—always thinking of; vyavasita—known; sakala—
whole; jagat—of the universe; abhiprayah—by whom the ultimate pur-
pose; dtma—the Supreme Self; yonith—whose source of birth; akhila—
all; nigama—by the Vedas; nija-gana—by personal associates;
parivestitah—being surrounded; sva-bhavandt—from his own abode;
avatatara —descended.

TRANSLATION

Sri Sukadeva Gosvami continued: The first created being and
most powerful demigod in this universe is Lord Brahma, who is al-
ways responsible for developing universal affairs. Born directly
from the Supreme Personality of Godhead, he dedicates his ac-
tivities to the welfare of the entire universe, for he knows the pur-
pose of the universal creation. This supremely powerful Lord
Brahma, accompanied by his associates and the personified Vedas,
left his own abode in the highest planetary system and descended
to the place of Prince Priyavrata’s meditation.

PURPORT

Lord Visnu, the Supreme Self (atma), is the source of everything, as
explained in the Veddnta-siitra: janmady asya yatah. Because Brahma
was born directly from Lord Visnu, he is called dtma-yoni. He is also
called bhagavan, although generally bhagavan refers to the Supreme
Personality of Godhead (Visnu or Lord Krsna). Sometimes great per-
sonalities —such as demigods like Lord Brahma, Narada or Lord Siva—
are also addressed as bhagavan because they carry out the purpose of the
Supreme Personality of Godhead. Lord Brahma is called bhagavan
because he is the secondary creator of this universe. He is always
thinking of how to improve the situation of the conditioned souls who
have come to the material world to enjoy material activities. For this
reason, he disseminates the Vedic knowledge throughout the universe
for everyone’s guidance.

Vedic knowledge is divided into two parts: pravrtti-marga and nivrtti-
marga. Nivrtti-mdrga is the path of negating sense enjoyment, and
pravrtti-marga is the path by which the living entities are given a chance
