ऋषिरुवाच ।
इति तासां स्वशक्तीनां सतीनामसमेत्य सः ।
प्रसुप्तलोकतन्त्राणां निशाम्य गतिमीश्वरः ॥ १॥
कालसञ्ज्ञां तदा देवीं बिभ्रच्छक्तिमुरुक्रमः ।
त्रयोविंशति तत्त्वानां गणं युगपदाविशत् ॥ २॥
सोऽनुप्रविष्टो भगवांश्चेष्टारूपेण तं गणम् ।
भिन्नं संयोजयामास सुप्तं कर्म प्रबोधयन् ॥ ३॥
प्रबुद्धकर्मा दैवेन त्रयोविंशतिको गणः ।
प्रेरितोऽजनयत्स्वाभिर्मात्राभिरधिपूरुषम् ॥ ४॥
परेण विशता स्वस्मिन्मात्रया विश्वसृग्गणः ।
चुक्षोभान्योन्यमासाद्य यस्मिन् लोकाश्चराचराः ॥ ५॥
हिरण्मयः स पुरुषः सहस्रपरिवत्सरान् ।
आण्डकोश उवासाप्सु सर्वसत्त्वोपबृंहितः ॥ ६॥
स वै विश्वसृजां गर्भो देवकर्मात्मशक्तिमान् ।
विबभाजात्मनाऽऽत्मानमेकधा दशधा त्रिधा ॥ ७॥
एष ह्यशेषसत्त्वानामात्मांशः परमात्मनः ।
आद्योऽवतारो यत्रासौ भूतग्रामो विभाव्यते ॥ ८॥
साध्यात्मः साधिदैवश्च साधिभूत इति त्रिधा ।
विराट् प्राणो दशविध एकधा हृदयेन च ॥ ९॥
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The sage Maitreya said: When the almighty Lord saw that His own powers (the Mahat-tattva and the rest) were unable to start the work of creating the universe, because there was no harmony among them, He assumed His divine potency known by the name of Kāla (Time) and simultaneously entered the twenty-three categories (viz., the Mahat-tattva, the Ego, the five senses of perception, the five organs of action and the mind, the five subtle elements and the five gross elements). (1-2)
Having entered these categories, that stood disconnected, He united them by His active power, stimulating their dormant energy. (3)
When they were thus roused into activity, the twenty-three categories, impelled as they were by God, evolved the Cosmic Body out of their own parts. (4)
In other words, even as the Supreme entered them that group of twenty-three categories, which had taken upon themselves the work of creating the universe, partially underwent transformation as a result of mutual co-operation. It is this transformation of the twenty-three categories which goes by the name of the Cosmic Body, the abode of the whole animate and inanimate creation. (5)
That all-effulgent Cosmic Being dwelt with all the Jivas (that lay dormant in an unmanifest state) for a thousand celestial years (3,60,000 human years) in the space having the shape of the interior of an egg with water surrounding it on all sides. (6)
That Cosmic Body, the evolute of the categories entrusted with the work of creating the universe, endowed as it was with knowledge, activity and the power of enjoyment, manifested itself of its own accord as one (the heart), as ten (the ten vital airs) and as three (Ādhyātmika, Ādhidaivika and Ādhibhautika aspects). (7)
(As the totality of all the Jivas) He is the Soul (support) of all living beings; (as an embodied spirit) He is a part manifestation of the Supreme Spirit and (as the first manifestation of Reality) He is the prime Avatāra. The entire living creation takes its shape in Him. (8)
As possessed of Adhyātma, Adhidaiva and Adhibhūta,* the Cosmic Being is of three kinds; as the Prāṇa, He is of ten† kinds and as the heart, He is only one. (9) (1-9)
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स्मरन्विश्वसृजामीशो विज्ञापितमधोक्षजः ।
विराजमतपत्स्वेन तेजसैषां विवृत्तये ॥ १०॥
अथ तस्याभितप्तस्य कति चायतनानि ह ।
निरभिद्यन्त देवानां तानि मे गदतः शृणु ॥ ११॥
तस्याग्निरास्यं निर्भिन्नं लोकपालोऽविशत्पदम् ।
वाचा स्वांशेन वक्तव्यं ययासौ प्रतिपद्यते ॥ १२॥
निर्भिन्नं तालु वरुणो लोकपालोऽविशद्धरेः ।
जिह्वयांशेन च रसं ययासौ प्रतिपद्यते ॥ १३॥
निर्भिन्ने अश्विनौ नासे विष्णोराविशतां पदम् ।
घ्राणेनांशेन गन्धस्य प्रतिपत्तिर्यतो भवेत् ॥ १४॥
निर्भिन्ने अक्षिणी त्वष्टा लोकपालोऽविशद्विभोः ।
चक्षुषांशेन रूपाणां प्रतिपत्तिर्यतो भवेत् ॥ १५॥
निर्भिन्नान्यस्य चर्माणि लोकपालोऽनिलोऽविशत् ।
प्राणेनांशेन संस्पर्शं येनासौ प्रतिपद्यते ॥ १६॥
कर्णावस्य विनिर्भिन्नौ धिष्ण्यं स्वं विविशुर्दिशः ।
श्रोत्रेणांशेन शब्दस्य सिद्धिं येन प्रपद्यते ॥ १७॥
त्वचमस्य विनिर्भिन्नां विविशुर्धिष्ण्यमोषधीः ।
अंशेन रोमभिः कण्डूं यैरसौ प्रतिपद्यते ॥ १८॥
मेढ्रं तस्य विनिर्भिन्नं स्वधिष्ण्यं क उपाविशत् ।
रेतसांशेन येनासावानन्दं प्रतिपद्यते ॥ १९॥
गुदं पुंसो विनिर्भिन्नं मित्रो लोकेश आविशत् ।
पायुनांशेन येनासौ विसर्गं प्रतिपद्यते ॥ २०॥
हस्तावस्य विनिर्भिन्नाविन्द्रः स्वर्पतिराविशत् ।
वार्तयांशेन पुरुषो यया वृत्तिं प्रपद्यते ॥ २१॥
पादावस्य विनिर्भिन्नौ लोकेशो विष्णुराविशत् ।
गत्या स्वांशेन पुरुषो यया प्राप्यं प्रपद्यते ॥ २२॥
बुद्धिं चास्य विनिर्भिन्नां वागीशो धिष्ण्यमाविशत् ।
बोधेनांशेन बोद्धव्यप्रतिपत्तिर्यतो भवेत् ॥ २३॥
हृदयं चास्य निर्भिन्नं चन्द्रमा धिष्ण्यमाविशत् ।
मनसांशेन येनासौ विक्रियां प्रतिपद्यते ॥ २४॥
आत्मानं चास्य निर्भिन्नमभिमानोऽविशत्पदम् ।
कर्मणांशेन येनासौ कर्तव्यं प्रतिपद्यते ॥ २५॥
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Recalling the prayer of the deities presiding over the Mahat-tattva and other categories (that had been entrusted with the duty of creating the universe), the Lord who is beyond sense-perception illumined (aroused) the Cosmic Being with His own effulgence (in the shape of consciousness) in order to awaken their potentialities. (10)
Now hear from Me as I tell you how many abodes for the deities (presiding over the senses of perception and the organs of action) appeared (in the body) of the Cosmic Being, illumined as He now was (by the Lord's effulgence in the shape of consciousness). (11)
(First of all) there appeared in Him a mouth: the god of fire, one of the (ten) protectors of the world, whose abode it is, entered it along with his power, the organ of speech, by means of which the Jīva (embodied soul) utters words. (12)
Then appeared in (the body of) Śrī Hari (the Cosmic Being) a palate, the abode of Varuṇa (the god presiding over the waters), another protector of the world, who entered it along with his power, the sense of taste, by means of which the Jīva perceives taste. (13)
Next appeared in (the body of) the Cosmic Being a pair of nostrils, the abode of the twin gods Aświns (the celestial physicians), who entered them along with their power, the olfactory sense, the means of perceiving odour. (14)
Now appeared in (the body of) the Cosmic Being a pair of eyes: Twaṣṭā (the sun-god), another protector of the world, entered them, along with his power, the sense of sight, the means of perceiving colours. (15)
Again, appeared on His body the skin (the seat of the tactile sense); the wind-god, another protector of the world, entered it along with his power, the tactile sense, by means of which the Jīva experiences touch. (16)
Further, appeared in His body a pair of ears, the personal abode of Digdevatās (the deities presiding over the cardinal points), who entered them along with their power, the auditory sense by means of which the Jīva perceives sound. (17)
Then appeared on His body the skin* (the seat of the hair), the abode of the deities presiding over the annual plants or herbs (that die after they have ripened), who entered it along with their power in the shape of the hair, by means of which the Jīva feels the itching sensation. (18)
Next appeared on His body a penis, the abode of Prajāpati himself (the god presiding over creation), who entered it along with his power, the capacity to procreate, by means of which the Jīva experiences the joy of copulation. (19)
Now appeared in (the body of) the Cosmic Being an anus: the god Mitra (one of the twelve sons of Aditi who preside over the sun by rotation for one month), a protector of the world, entered it along with his power, the organ of defecation, by means of which the Jīva evacuates his bowels. (20)
Again appeared on His body a pair of hands (arms): the god Indra, the lord of paradise, entered them along with his power, the capacity to hold and let go an object, by means of which the Jīva makes his living. (21)
Further appeared on His person a pair of feet (legs): Lord Viṣṇu, the (supreme) protector of the world, entered them along with His Power, the faculty of locomotion, by means of which the Jīva reaches the place he intends to visit. (22)
Subsequently appeared in Him the intellect, the abode of Brahmā (the lord of Saraswati, the goddess presiding over speech), who entered it along with his power, the faculty of understanding, the means of apprehending that which is to be known. (23)
Thereafter appeared in Him a heart, the abode of the moon-god, who entered it along with his power, the mind, by means of which the Jīva indulges in thoughts of various kinds. (24)
Subsequent to this appeared in Him the ego, the abode of the god Rudra (the deity presiding over the ego), who entered it along with his power, the feeling of egotism, by means of which the Jīva entertains the sense of duty. (25)
- Adhyātma denotes the ten Indriyas (the five senses of perception and the five organs of action) and the mind; Adhidaiva means the deities presiding over the Indriyas and the mind; and the objects of the senses constitute what is known as Adhibhūta.
† The ten Prāṇas or vital airs are known by the names of Prāṇa, Apāna, Vyāna, Udāna, Samāna, Nāga, Kūrma, Kṛkala, Devadatta and Dhanañjaya. The air which we inhale and exhale either through the nostrils or through the mouth and has its seat in the lungs is called Prāṇa; that which has a downward course and has its seat in the anus is known as Apāna; that which has its seat in the navel and is essential to digestion bears the name of Samāna; that which has an upward course and has its seat in the throat is known by the name of Udāna; that which circulates in every direction and is diffused through the body is called Vyāna; that which enables us to belch is known as Nāga; that which helps us to open our eyes bears the name of Kūrma; that which excites our hunger is known by the name of Kṛkala; that which enables us to yawn is called Devadatta and that which nourishes the body is known as Dhanañjaya.
(10-25)
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आत्यन्तिकेन सत्त्वेन दिवं देवाः प्रपेदिरे ।
धरां रजः स्वभावेन पणयो ये च ताननु ॥ २८॥
तार्तीयेन स्वभावेन भगवन्नाभिमाश्रिताः ।
उभयोरन्तरं व्योम ये रुद्रपार्षदां गणाः ॥ २९॥
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Then appeared in Him a Citta (the seat of intellection), the abode of Brahmā (the deity presiding over the Mahat-tattva or the principle of cosmic intelligence), who entered it along with his power, the faculty of intellection, by means of which the Jīva distinguishes between right and wrong etc. (26)
From His head emanated the heavenly world, the earth from His feet and the sky (the space between heaven and earth) from His navel. In these regions are found the gods and other beings (such as men and ghosts etc.), the evolutes of Sattva, Rajas and Tamas respectively. (27)
Out of these, the gods through the predominance of Sattva (the quality of goodness) found their abode in heaven; human beings and other creatures that are useful to the latter obtained their residence on earth because of their Rājasika temperament; while the hosts of Rudra's attendants (spirits, ghosts etc.), took up their residence in the sky between heaven and earth, which represents the navel of the Cosmic Being. (28-29) (28-29)
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मुखतोऽवर्तत ब्रह्म पुरुषस्य कुरूद्वह ।
यस्तून्मुखत्वाद्वर्णानां मुख्योऽभूद्ब्राह्मणो गुरुः ॥ ३०॥
बाहुभ्योऽवर्तत क्षत्रं क्षत्रियस्तदनुव्रतः ।
यो जातस्त्रायते वर्णान् पौरुषः कण्टकक्षतात् ॥ ३१॥
विशोऽवर्तन्त तस्योर्वोर्लोकवृत्तिकरीर्विभोः ।
वैश्यस्तदुद्भवो वार्तां नृणां यः समवर्तयत् ॥ ३२॥
पद्भ्यां भगवतो जज्ञे शुश्रूषा धर्मसिद्धये ।
तस्यां जातः पुरा शूद्रो यद्वृत्त्या तुष्यते हरिः ॥ ३३॥
एते वर्णाः स्वधर्मेण यजन्ति स्वगुरुं हरिम् ।
श्रद्धयाऽऽत्मविशुद्ध्यर्थं यज्जाताः सह वृत्तिभिः ॥ ३४॥
एतत्क्षत्तर्भगवतो दैवकर्मात्मरूपिणः ।
कः श्रद्दध्यादुपाकर्तुं योगमायाबलोदयम् ॥ ३५॥
अथापि कीर्तयाम्यङ्ग यथामति यथाश्रुतम् ।
कीर्तिं हरेः स्वां सत्कर्तुं गिरमन्याभिधासतीम् ॥ ३६॥
एकान्तलाभं वचसो नु पुंसां
सुश्लोकमौलेर्गुणवादमाहुः ।
श्रुतेश्च विद्वद्भिरुपाकृतायां
कथा सुधायामुपसम्प्रयोगम् ॥ ३७॥
आत्मनोऽवसितो वत्स महिमा कविनाऽऽदिना ।
संवत्सरसहस्रान्ते धिया योगविपक्वया ॥ ३८॥
अतो भगवतो माया मायिनामपि मोहिनी ।
यत्स्वयं चात्मवर्त्मात्मा न वेद किमुतापरे ॥ ३९॥
यतोऽप्राप्य न्यवर्तन्त वाचश्च मनसा सह ।
अहं चान्य इमे देवास्तस्मै भगवते नमः ॥ ४०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां तृतीयस्कन्धे षष्ठोऽध्यायः ॥ ३.६॥
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From the mouth of the Cosmic Being emanated the Vedas, O Vidura (ornament of the Kurus), as well as the Brāhmaṇa who came to be the foremost of all the Varṇas (grades of society) as well as their teacher only because he sprang from the mouth of the Cosmic Being. (30)
From the arms (of the Cosmic Being) emanated the vocation of a Kṣatriya (viz., the protection and governance of the people) as well as the Kṣatriya himself, who is devoted to that profession and who, being a ray of Lord Viṣṇu (the Protector of the universe), is born to protect the other Varṇas (classes) against the ravages of thieves and robbers. (31)
From the thighs of that almighty Lord (the Cosmic Being) proceeded agriculture and other occupations of a Vaiśya—which provide subsistence (in the shape of food and other necessaries of life) to the whole world—as also the Vaiśya himself, who (by his own pursuit) procures a living for all mankind. (32)
From the Lord's feet was evolved the calling of service, which is essential for the (proper) discharge of all sacred duties; and (from those very feet) for carrying on this pursuit was produced of yore the Śūdra, whose very occupation secures the pleasure* of the Lord. (33)
For the purification of their heart all these four classes reverently adore by means of their respective duties their own Father, Śrī Hari, from whom they all sprang up along with their several occupations. (34)
Who can dare describe in full, O Vidura, the cosmic body of the Lord, who has Time, Karma (destiny) and Swabhāva (the innate disposition) of the Jivas for His potencies—the body which reveals the might of the Lord's Yogamāyā (divine power)? (35)
Yet, in order to purify my own speech which has been rendered foul by other (profane) talk, I proceed to sing, dear Vidura, the glory of Śrī Hari according to my own (poor) lights and on the basis of what I have heard (from my preceptor). (36)
The wise declare that the sole utility of men's speech decidedly lies in uttering the praises of the Lord, who is the foremost of those enjoying the highest renown, and that the sole utility of one's ears lies in their coming into touch with the nectar-like discourses on Śrī Hari, delivered by learned men. (37)
Was it possible, dear child, for Brahmā (the first of all seers) to fathom the glory of Śrī Hari (the Universal Spirit) even after pondering it for a thousand (celestial) years with his intellect ripened through the practice of Yoga? (38)
Therefore, the Lord's Māyā deludes even those skilled in creating illusions. When the Lord Himself does not know the course of His own Māyā, how can others fathom it? (39)
Obeisance to the Lord, from whom not only speech and mind but even Rudra (the deity presiding over the ego) and the other gods (those presiding over the senses and the organs of action) return disappointed, unable to reach Him. (40)
- Service is the root of the successful performance of all sacred duties; no sacred obligation can be discharged without service. Hence the place of the Śūdra, whose allotted duty is service, the root of all virtues, is indeed high among all the Varṇas. The Dharma (duty) of a Brāhmaṇa has Mokṣa (final beatitude) for its goal; that of a Kṣatriya has enjoyment for its objective; that of a Vaiśya has wealth for its goal; while that of a Śūdra has Dharma (religious merit) for its object. In this way while the Dharma of the first three Varnas has the other three Puruṣārthas (objects of human pursuit) for their goal, that of a Śūdra has Dharma itself for its goal; hence it is declared above that the very occupation of a Śūdra secures the pleasure of the Lord.
Thus ends the sixth discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.
(30-40)
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