Canto 2 - Chapter 6: Glories of the Cosmic Being ...

Sanskrit (संस्कृतम्) English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ षष्ठोऽध्यायः - ६ ॥

Discourse VI

Glories of the Cosmic Being

(Preamble)

ब्रह्मोवाच ।

वाचां वह्नेर्मुखं क्षेत्रं छन्दसां सप्त धातवः ।
हव्यकव्यामृतान्नानां जिह्वा सर्वरसस्य च ॥ १॥
सर्वासूनां च वायोश्च तन्नासे परमायने ।
अश्विनोरोषधीनां च घ्राणो मोदप्रमोदयोः ॥ २॥
रूपाणां तेजसां चक्षुर्दिवः सूर्यस्य चाक्षिणी ।
कर्णौ दिशां च तीर्थानां श्रोत्रमाकाशशब्दयोः ।
तद्गात्रं वस्तुसाराणां सौभगस्य च भाजनम् ॥ ३॥
त्वगस्य स्पर्शवायोश्च सर्वमेधस्य चैव हि ।
रोमाण्युद्भिज्जजातीनां यैर्वा यज्ञस्तु सम्भृतः ॥ ४॥
केशश्मश्रुनखान्यस्य शिलालोहाभ्रविद्युताम् ।
बाहवो लोकपालानां प्रायशः क्षेमकर्मणाम् ॥ ५॥
विक्रमो भूर्भुवः स्वश्च क्षेमस्य शरणस्य च ।
सर्वकामवरस्यापि हरेश्चरण आस्पदम् ॥ ६॥
अपां वीर्यस्य सर्गस्य पर्जन्यस्य प्रजापतेः ।
पुंसः शिश्न उपस्थस्तु प्रजात्यानन्दनिर्वृतेः ॥ ७॥
पायुर्यमस्य मित्रस्य परिमोक्षस्य नारद ।
हिंसाया निरृतेर्मृत्योर्निरयस्य गुदं स्मृतः ॥ ८॥
पराभूतेरधर्मस्य तमसश्चापि पश्चिमः ।
नाड्यो नदनदीनां तु गोत्राणामस्थिसंहतिः ॥ ९॥
अव्यक्तरससिन्धूनां भूतानां निधनस्य च ।
उदरं विदितं पुंसो हृदयं मनसः पदम् ॥ १०॥
धर्मस्य मम तुभ्यं च कुमाराणां भवस्य च ।
विज्ञानस्य च सत्त्वस्य परस्यात्मा परायणम् ॥ ११॥
अहं भवान् भवश्चैव त इमे मुनयोऽग्रजाः ।
सुरासुरनरा नागाः खगा मृगसरीसृपाः ॥ १२॥
गन्धर्वाप्सरसो यक्षा रक्षोभूतगणोरगाः ।
पशवः पितरः सिद्धा विद्याध्राश्चारणा द्रुमाः ॥ १३॥
अन्ये च विविधा जीवा जलस्थलनभौकसः ।
ग्रहर्क्षकेतवस्तारास्तडितः स्तनयित्नवः ॥ १४॥
सर्वं पुरुष एवेदं भूतं भव्यं भवच्च यत् ।
तेनेदमावृतं विश्वं वितस्तिमधितिष्ठति ॥ १५॥
स्वधिष्ण्यं प्रतपन् प्राणो बहिश्च प्रतपत्यसौ ।
एवं विराजं प्रतपंस्तपत्यन्तर्बहिः पुमान् ॥ १६॥
सोऽमृतस्याभयस्येशो मर्त्यमन्नं यदत्यगात् ।
महिमैष ततो ब्रह्मन् पुरुषस्य दुरत्ययः ॥ १७॥
पादेषु सर्वभूतानि पुंसः स्थितिपदो विदुः ।
अमृतं क्षेममभयं त्रिमूर्ध्नोऽधायि मूर्धसु ॥ १८॥
पादास्त्रयो बहिश्चासन्नप्रजानां य आश्रमाः ।
अन्तस्त्रिलोक्यास्त्वपरो गृहमेधोऽबृहद्व्रतः ॥ १९॥
सृती विचक्रमे विष्वङ् साशनानशने उभे ।
यदविद्या च विद्या च पुरुषस्तूभयाश्रयः ॥ २०॥
यस्मादण्डं विराड्जज्ञे भूतेन्द्रियगुणात्मकः ।
तद्द्रव्यमत्यगाद्विश्वं गोभिः सूर्य इवातपन् ॥ २१॥

Brahmā continued : The mouth of the Cosmic Being is the birth-place of the organ of speech as well as of the god of fire (the deity presiding over it); the seven Dhātus or essential ingredients of His Body (viz., skin, flesh, blood, fat, marrow, sinew and bone) are the source of the seven Vedic metres (viz., Gāyatri, Jagati, Uṣṇik, Triṣṭubh, Anuṣṭubh, Paṅkti and Bṛhati); and even so His tongue is the source of all kinds of food—the food of the gods, the food of the manes and the remains of both (which is like ambrosia for human beings)—of the six varieties of taste, as well as of the sense of taste, and the birth-place of Varuṇa (the deity presiding over the same). (1) His nostrils are the excellent source of all the five kinds of vital airs (viz., Prāṇa, Apāna, Vyāna, Udāna and Samāna) as well as of the element of air; similarly His olfactory sense is the birth-place of the twin-gods, Aświns (the celestial physicians) and the source of all kinds of foodgrains, as well as of all ordinary and special odours. (2) His sense of sight is the source of all colours as well as of the lights that reveal them; while His eyes are the source of heaven and the birth-place of the sun. Even so His ears are the source of the four cardinal points as well as of all sacred places; His sense of hearing, of ether and its special characteristic, sound, while His limbs are the source of the essence of all things, and the receptacle of all loveliness. (3) His sense of touch is the source of touch as well as of the element of air and even so of all kinds of sacrificial performances. Similarly the hair on His body are the source of all kinds of trees and plants or (according to another view) of such of them as contribute to the performance of sacrifices. (4) His hair are the source of clouds and His beard and moustaches, of lightning; while the nails of His fingers and toes are the source of rocks and iron. Similarly His arms are the birth-place of the guardians of spheres, who are mostly engaged in the work of protecting the universe. (5) His stride is the support of the three worlds—the earth, the region of the air and heaven; while Śrī Hari's feet are the source of security and protection as also the place where all one's desired objects can be had. (6) The penis of the Cosmic Being is the source of water, the seminal fluid and creation, and the birth-place of the god of rain as well as of Prajāpati (the god presiding over creation); while His faculty of generation is the source of delight resulting from copulation for the sake of offspring. (7) Even so His organ of excretion, O Nārada, is the birth-place of Yama (the god of retribution) as well as of the god Mitra, and the origin of the function of evacuating the bowels; while His anus has been spoken of as the source of all destruction of life, the origin of hell and the birth-place of Mṛtyu (the god of death) as well as of Nirṛti (the goddess of poverty). (8) His back is the source of defeat and unrighteousness, as well as of Tamas (the principle of darkness or opacity). His arteries and veins are the source of big and small rivers, while the system of His bones is the source of mountains. (9) The abdomen of the Cosmic Being is known to be the source of the Unmanifest (Primordial Matter), the chyle and the oceans and the origin of all beings as well as of their dissolution; while His heart is reputed to be the source of the mind. (10) Even so the Citta (Reason) of the Supreme is the excellent source of Dharma (righteousness and the god presiding over it), myself (Brahmā), yourself (Nārada), Sanaka and his three brothers (Sanātana, Sanandana and Sanatkumāra) and Lord Śiva, as also of Vijñāna (understanding) and the faculty of reason. (11) Myself and yourself, Lord Śaṅkara, those elder brothers of yours ( Sanaka and others), the gods, demons and men, the Nāgas, birds, deer and reptiles, the Gandharvas and celestial nymphs, the Yakṣas, Rākṣasas and Bhūtas (ghosts), serpents and beasts, the manes, the Siddhas, Vidyādharas and Cāraṇas (the celestial bards), trees and other species of living beings residing either in water, on land or in the air, the planets and lunar mansions, comets and other stars, lightnings and thundering clouds—nay, all this universe, past, present and future, is no other than the Supreme Person. It is by Him that all this stands pervaded and it covers only a span of the Cosmic Being. (12—15) Even as the sun shines outside while illuminating its own orb, so does the Supreme Person cast His effulgence inside as well as outside the universe, while illuminating His own Cosmic Body. (16) He transcends all that is subject to death as well as the fruit of action, and is the lord of that immortal and fearless state (of Mokṣa). That is why, O divine sage, no one can fathom the glory of the Supreme Person. (17) All the worlds represent only a fraction of the Supreme Person and it is in these worlds, forming part of the Lord, that all created beings are known to reside. And it is in the three highest heavens (viz., Janaloka, Tapoloka and Satyaloka) standing above Maharloka, which itself exists above the three worlds, that immortality, security and fearlessness have been established. (18) The three Āśramas or stages of life, viz., those of the Brahmacāris (lifelong celibates) Vānaprasthas (forest-dwellers or anchorites) and the Samnyāsis (recluses), none of whom begets children, constitute His three feet, which have their abode outside the three worlds (viz., the earth, the region of the air and heaven); while the fourth foot, viz., the stage of the householder, who does not observe a vow of long celibacy, dwells inside the three worlds. (19) The scriptures speak of two paths—the Path of Action, which has been characterized as Avidyā or ignorance (because of its being conducive to rebirth) and the Path of Upāsanā (meditation on God), which has been designated as Vidyā (because it leads to Knowledge or the Realization of Truth). The Jiva (embodied soul) follows either of these two paths, the first of which leads to enjoyment and the other to final beatitude; while the Supreme Puruṣa is the foundation of both. (20) Even as the sun, though illuminating and warming all with its rays, is yet distinct from all, the Lord, from whom was evolved this universe in the form of an egg as well as His Cosmic Body, consisting of the five gross elements (earth, water, fire, air and ether), the ten Indriyas (the five senses of perception and the five organs of action) and the three Guṇas (modes of Prakṛti), (though indwelling all these and manifest in their form) is entirely beyond the universe as well as His Cosmic Body.

(1-21)

यदास्य नाभ्यान्नलिनादहमासं महात्मनः ।
नाविदं यज्ञसम्भारान् पुरुषावयवादृते ॥ २२॥
तेषु यज्ञस्य पशवः सवनस्पतयः कुशाः ।
इदं च देवयजनं कालश्चोरुगुणान्वितः ॥ २३॥
वस्तून्योषधयः स्नेहा रसलोहमृदो जलम् ।
ऋचो यजूंषि सामानि चातुर्होत्रं च सत्तम ॥ २४॥
नामधेयानि मन्त्राश्च दक्षिणाश्च व्रतानि च ।
देवतानुक्रमः कल्पः सङ्कल्पस्तन्त्रमेव च ॥ २५॥
गतयो मतयः श्रद्धा प्रायश्चित्तं समर्पणम् ।
पुरुषावयवैरेते सम्भाराः सम्भृता मया ॥ २६॥
इति सम्भृतसम्भारः पुरुषावयवैरहम् ।
तमेव पुरुषं यज्ञं तेनैवायजमीश्वरम् ॥ २७॥
ततस्ते भ्रातर इमे प्रजानां पतयो नव ।
अयजन् व्यक्तमव्यक्तं पुरुषं सुसमाहिताः ॥ २८॥
ततश्च मनवः काले ईजिरे ऋषयोऽपरे ।
पितरो विबुधा दैत्या मनुष्याः क्रतुभिर्विभुम् ॥ २९॥
नारायणे भगवति तदिदं विश्वमाहितम् ।
गृहीतमायोरुगुणः सर्गादावगुणः स्वतः ॥ ३०॥
सृजामि तन्नियुक्तोऽहं हरो हरति तद्वशः ।
विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् ॥ ३१॥
इति तेऽभिहितं तात यथेदमनुपृच्छसि ।
नान्यद्भगवतः किञ्चिद्भाव्यं सदसदात्मकम् ॥ ३२॥
न भारती मेऽङ्ग मृषोपलक्ष्यते
न वै क्वचिन्मे मनसो मृषा गतिः ।
न मे हृषीकाणि पतन्त्यसत्पथे
यन्मे हृदौत्कण्ठ्यवता धृतो हरिः ॥ ३३॥
सोऽहं समाम्नायमयस्तपोमयः
प्रजापतीनामभिवन्दितः पतिः ।
आस्थाय योगं निपुणं समाहितः
तं नाध्यगच्छं यत आत्मसम्भवः ॥ ३४॥
नतोऽस्म्यहं तच्चरणं समीयुषां
भवच्छिदं स्वस्त्ययनं सुमङ्गलम् ।
यो ह्यात्ममायाविभवं स्म पर्यगात्
यथा नभः स्वान्तमथापरे कुतः ॥ ३५॥
नाहं न यूयं यदृतां गतिं विदु-
र्न वामदेवः किमुतापरे सुराः ।
तन्मायया मोहितबुद्धयस्त्विदं
विनिर्मितं चात्मसमं विचक्ष्महे ॥ ३६॥

When I sprang up from the lotus in the navel of this Cosmic Being, I found no materials for sacrifice beyond the limbs of the Supreme Person. (22) Of these requisites, O noblest sage, I collected from the limbs of the Cosmic Being Himself materials for sacrifice such as the animals to be sacrificed, trees for sacrificial posts, blades of Kuśa grass, this sacrificial ground (where Brahmā evidently happened to be at the time of the discourse) and a most advantageous time (spring etc.), for the performance of a sacrifice, vessels and other necessary things, cereals (like rice, barley and so on), clarified butter and other only substances, saps of Soma and other plants, gold and other metals, earths of various kinds, water, the sacred texts of the Ṛgveda, the Yajurveda and the Sāmaveda and the duties of the four chief priests officiating at a sacrifice (viz., Hotā, Adhvaryu, Udgātā and Brahmā), the names of sacrifices (such as Jyotiṣṭoma etc.), and Mantras (such as Swāhā etc.), as also the sacrificial fees and the sacred vows to be observed during the performance of a sacrifice, the mention of the gods, the texts laying down the process of conducting sacrifices, the formal undertaking of a vow (to perform a sacrifice) and the process of performing it, the movements at the close of a sacrifice and contemplation on the deities, expiatory ceremonies for errors and omissions and offering the whole performance to the Lord. (23—26) Having thus collected all the materials from the limbs of the Cosmic Being, I worshipped with those very materials the same Supreme Person, Lord Viṣṇu. (27) Then these your (elder) brothers, the nine lords of creation (Marīci and others), with perfect concentration of mind, adored the Supreme Person, who is manifest (in the form of the Cosmic Being) and unmanifest (as the inner controller of all beings). (28) Thereafter, when the time came, the Manus and the other Ṛṣis (seers), the manes, the gods, the demons and men, all worshipped the Lord through sacrifices. (29) This universe, O Nārada, rests on the support of the same Lord Nārāyaṇa, who, though essentially devoid of all attributes, assumes innumerable attributes at the dawn of creation by His Māyā. (30) I create the universe as commissioned by Him; Lord Hara (Śiva), under His control, dissolves it; while He Himself as the Puruṣa (Lord Viṣṇu) preserves it. In fact, it is He who has assumed the three powers of Sattva, Rajas and Tamas (severally for the purpose of creation, protection and dissolution). (31) Thus, dear son, have I told you what you enquired of me. There is nothing in this creation, whether existing as a cause or an effect, which is other than the Lord. (32) My words, dear Nārada, are never observed to be false; my mind too never conceives a false idea and my senses are never led astray either. This is because I have ever contemplated on Śrī Hari with a longing heart. (33) I am Veda personified, my life is full of austere penance and I am the lord of Prajāpatis (the progenitors of races) and adored by them all; nay, I practised Yoga in all thoroughness with a concentrated mind. Yet I failed to realize Him to whom I owe my existence. (34) I bow to His most blessed feet, which are the home of all auspiciousness and end the cycle of birth and death in the case of those who take refuge in Him. Even as the sky knows not its limits He too is unable to realize the extent of His own Māyā (deluding potency); how, then, can others know it? (35) Neither myself nor you (my sons) nor even Vāmadeva (Lord Śiva) knows His true nature; how, then, could the other gods know it? Our mind is so confounded that we fail to comprehend the reality even of this universe, which is a creation of His Māyā, but merely speculate about it according to our own understanding.

(22-36)

यस्यावतारकर्माणि गायन्ति ह्यस्मदादयः ।
न यं विदन्ति तत्त्वेन तस्मै भगवते नमः ॥ ३७॥
स एष आद्यः पुरुषः कल्पे कल्पे सृजत्यजः ।
आत्माऽऽत्मन्यात्मनाऽऽत्मानं संयच्छति च पाति च ॥ ३८॥
विशुद्धं केवलं ज्ञानं प्रत्यक् सम्यगवस्थितम् ।
सत्यं पूर्णमनाद्यन्तं निर्गुणं नित्यमद्वयम् ॥ ३९॥
ऋषे विदन्ति मुनयः प्रशान्तात्मेन्द्रियाशयाः ।
यदा तदेवासत्तर्कैस्तिरोधीयेत विप्लुतम् ॥ ४०॥
आद्योऽवतारः पुरुषः परस्य
कालः स्वभावः सदसन्मनश्च ।
द्रव्यं विकारो गुण इन्द्रियाणि
विराट् स्वराट् स्थास्नु चरिष्णु भूम्नः ॥ ४१॥
अहं भवो यज्ञ इमे प्रजेशा
दक्षादयो ये भवदादयश्च ।
स्वर्लोकपालाः खगलोकपाला
नृलोकपालास्तललोकपालाः ॥ ४२॥
गन्धर्वविद्याधरचारणेशा
ये यक्षरक्षोरगनागनाथाः ।
ये वा ऋषीणामृषभाः पितॄणां
दैत्येन्द्रसिद्धेश्वरदानवेन्द्राः ।
अन्ये च ये प्रेतपिशाचभूत-
कूष्माण्डयादोमृगपक्ष्यधीशाः ॥ ४३॥
यत्किञ्च लोके भगवन् महस्व-
दोजःसहस्वद्बलवत्क्षमावत् ।
श्रीह्रीविभूत्यात्मवदद्भुतार्णं
तत्त्वं परं रूपवदस्वरूपम् ॥ ४४॥
प्राधान्यतो यान् ऋष आमनन्ति
लीलावतारान् पुरुषस्य भूम्नः ।
आपीयतां कर्णकषायशोषा-
ननुक्रमिष्ये त इमान् सुपेशान् ॥ ४५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वितीयस्कन्धे षष्ठोऽध्यायः ॥ २.६॥

Hail to that Lord whose descent in the world of matter and exploits (in the course of such descent) myself and others constantly sing, but whom none of us knows in reality. (37) That unborn Primal Person Himself creates, protects and dissolves Himself (in the form of this universe) within Himself and by Himself, cycle after cycle. (38) He is pure (subjective) absolute consciousness uniformly abiding as the inner Self of all. He is ever true and perfect, has no beginning or end, and is attributeless, eternal and one without a second. (39) Nārada, those who are given to contemplation realize Him only when they have perfectly subdued their body, senses and mind. He, however, disappears from our view when He is assailed by the sophistical reasoning of the wicked. (40) The first manifestation of the Supreme is the Puruṣa (the Cosmic Being). Besides Him, Time, Swabhāva (innate disposition), Prakṛti in the form of cause and effect, and mind, the five gross elements, the Ego, the modes of Prakṛti (viz., Sattva etc.), the senses, the Cosmic Body, the Cosmic Being and the bodies of all animate and inanimate beings are all manifestations of the all-pervading Lord. (41) Nay, myself, Bhava (Lord Śiva), Lord Viṣṇu, these lords of created beings, Dakṣa and others, nay, yourself and other devotees like you, the protectors of heaven (Indra and others), the guardians of the feathered kingdom (Garuḍa and so on), the rulers of the mortal world and the protectors of the subterranean regions (Śeṣa and others); the lords of the Gandharvas (the celestial musicians), Vidyādharas and Cāraṇas (the celestial bards); the leaders of the Yakṣas, the Rākṣasas, the serpents and the Nāgas; the foremost among the Ṛṣis (seers) and the manes; the lords of the Daityas, the Siddhas and the Dānavas; other than these, such as the rulers of the Pretas, Piśācas, Bhūtas, Kūṣmāṇḍas, aquatic creatures, beasts and birds; nay, whatever in this world is endowed with supernatural powers, glory, vigour, resolution, physical strength and forbearance, or whatever is possessed of splendour, decorum, good fortune and intellectual acumen, that which has a wonderful colour and whatever is with or without form is the same as the ultimate Truth. (42—44) Again, O Nārada, the scriptures have described the chief among the sportful descents of the Lord, and I shall presently narrate those most delightful stories, which dry up the impurities of the ears. Please drink this nectar to your heart's content. (45)
Thus ends the sixth discourse in Book Two of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā

(37-45)