॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षड्विंशोऽध्यायः २६ ॥
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Discourse XXVI
The process of evolution of the Mahat-tattva and other fundamental principles (Preamble)
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श्रीभगवानुवाच ।
अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् ।
यद्विदित्वा विमुच्येत पुरुषः प्राकृतैर्गुणैः ॥ १॥
ज्ञानं निःश्रेयसार्थाय पुरुषस्यात्मदर्शनम् ।
यदाहुर्वर्णये तत्ते हृदयग्रन्थिभेदनम् ॥ २॥
अनादिरात्मा पुरुषो निर्गुणः प्रकृतेः परः ।
प्रत्यग्धामा स्वयञ्ज्योतिर्विश्वं येन समन्वितम् ॥ ३॥
स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभुः ।
यदृच्छयैवोपगतामभ्यपद्यत लीलया ॥ ४॥
गुणैर्विचित्राः सृजतीं सरूपाः प्रकृतिं प्रजाः ।
विलोक्य मुमुहे सद्यः स इह ज्ञानगूहया ॥ ५॥
एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् ।
कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥ ६॥
तदस्य संसृतिर्बन्धः पारतन्त्र्यं च तत्कृतम् ।
भवत्यकर्तुरीशस्य साक्षिणो निर्वृतात्मनः ॥ ७॥
कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदुः ।
भोक्तृत्वे सुखदुःखानां पुरुषं प्रकृतेः परम् ॥ ८॥
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The Lord continued: Now I shall tell you, one by one, the distinctive features of the different categories, by knowing which a man is freed once for all from (the yoke of) the modes of Prakṛti. (1)
I shall (also) explain to you the nature of Knowledge in the form of Self-Realization, which, by cutting the knot of egotism existing in the heart, leads the Jiva to final beatitude: so declare the wise. (2)
The Puruṣa is no other than the Spirit, who is beginningless, devoid of attributes, existing beyond Prakṛti (Matter), revealed in the heart (of all beings) and self-effulgent, nay, pervaded by whom the universe presents itself to our view. (3)
This all-pervading Puruṣa accepted of his own free will the unmanifest divine Prakṛti, consisting of the three Guṇas, that sought him in her playful mood. (4)
(Already) abiding in Prakṛti, the Puruṣa fell a prey to her charms, that obscure knowledge, and forgot himself the moment he saw her evolving through her Guṇas (Sattva, Rajas and Tamas) progeny of various kinds with forms conforming to either of the three Guṇas. (5)
By identifying himself with Prakṛti, who is other than himself, the Puruṣa attributes the doership of actions which are being performed by the Guṇas of Prakṛti to himself. (6)
It is this feeling of doership which binds him to actions, although (really speaking) he is a mere witness and therefore a non-doer. And it is this bondage through action which makes him helpless (in the matter of pleasurable and painful experiences), although he is independent (in reality), and subjects him to repeated births and deaths even though he is blissful by nature. (7)
The knowers of Truth recognize Prakṛti as responsible for the identification of the soul with body, with the senses and mind as well as with the agents (the deities presiding over the senses etc.). As for the experience of pleasure and pain they hold the Puruṣa (identifying himself with Prakṛti) to be responsible, although (as a matter of fact) he is beyond Prakṛti. (8) (1-8)
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देवहूतिरुवाच ।
प्रकृतेः पुरुषस्यापि लक्षणं पुरुषोत्तम ।
ब्रूहि कारणयोरस्य सदसच्च यदात्मकम् ॥ ९॥
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Devahūti said: Kindly also tell me, O Supreme Person, the characteristics of Prakṛti and Puruṣa, the two causes of this universe, which in its gross and subtle forms is nothing but a manifestation of these. (9) (9)
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श्रीभगवानुवाच ।
यत्तत्त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् ।
प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥ १०॥
पञ्चभिः पञ्चभिर्ब्रह्म चतुर्भिर्दशभिस्तथा ।
एतच्चतुर्विंशतिकं गणं प्राधानिकं विदुः ॥ ११॥
महाभूतानि पञ्चैव भूरापोऽग्निर्मरुन्नभः ।
तन्मात्राणि च तावन्ति गन्धादीनि मतानि मे ॥ १२॥
इन्द्रियाणि दश श्रोत्रं त्वग् दृग्रसननासिकाः ।
वाक्करौ चरणौ मेढ्रं पायुर्दशम उच्यते ॥ १३॥
मनो बुद्धिरहङ्कारश्चित्तमित्यन्तरात्मकम् ।
चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षणरूपया ॥ १४॥
एतावानेव सङ्ख्यातो ब्रह्मणः सगुणस्य ह ।
सन्निवेशो मया प्रोक्तो यः कालः पञ्चविंशकः ॥ १५॥
प्रभावं पौरुषं प्राहुः कालमेके यतो भयम् ।
अहङ्कारविमूढस्य कर्तुः प्रकृतिमीयुषः ॥ १६॥
प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानवि ।
चेष्टा यतः स भगवान् काल इत्युपलक्षितः ॥ १७॥
अन्तः पुरुषरूपेण कालरूपेण यो बहिः ।
समन्वेत्येष सत्त्वानां भगवानात्ममायया ॥ १८॥
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The Lord resumed : The wise speak of Pradhāna (Primordial Matter) as Prakṛti—the Pradhāna, which consists of the three Guṇas (Sattva, Rajas and Tamas), nay, which is unmanifest and eternal and exists both as cause and effect and which, though undifferentiated (in its causal state) is the source of distinct categories (such as Mahat-tattva and so on). (10)
The aggregate of twenty-four categories—viz., the five gross elements, the five subtle elements, the four internal senses, the five senses of perception and the five organs of action—is known to be an evolute of the Pradhāna. (11)
The gross elements are only five, viz., earth, water, fire, air and ether. The number of the subtle elements too is in My opinion just the same: they are smell, taste, colour, touch and sound. (12)
The Indriyas (the senses of perception and the organs of action) are ten in number, viz., the auditory sense, the tactile sense, the sense of sight, the sense of taste, the olfactory sense, the organ of speech, the hands, the feet, the organ of generation and the organ of defecation, which is said to be the tenth. (13)
The internal sense is seen to have four aspects in the shape of mind, understanding, ego and reason. Their distinction lies in their functions which represent their characteristics. (14)
The disposition of the conditioned Brahma (Brahma manifested through the Guṇas of Prakṛti) has been recognized (by the knowers of Truth) as consisting of the twenty-four principles just enumerated by Me and no other, Kāla (Time) being the twenty-fifth. (15)
Some people speak of Kāla as a potency (destructive power) of the Puruṣa (God), which causes fear to the doer (the individual soul) who has come to associate himself with Prakṛti and is deluded by egotism (arising out of self-identification with body etc.). (16)
As a matter of fact, O daughter of Swāyambhuva Manu, the Lord Himself, who activates Prakṛti—which is only another name for the equilibrium of the three Guṇas (Sattva, Rajas and Tamas), and which (in that state) admits of no particular name or form—is designated as Kāla (Time). (17)
In this way the Lord Himself, who by His own Māyā (wonderful divine energy) abides unaffected within all living beings as the Puruṣa (their Inner Controller) and outside them as Kāla (is the twenty-fifth category). (18) (10-18)
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दैवात्क्षुभितधर्मिण्यां स्वस्यां योनौ परः पुमान्
आधत्त वीर्यं सासूत महत्तत्त्वं हिरण्मयम् ॥ १९॥
विश्वमात्मगतं व्यञ्जन् कूटस्थो जगदङ्कुरः ।
स्वतेजसापिबत्तीव्रमात्मप्रस्वापनं तमः ॥ २०॥
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When the Supreme Person placed His energy (in the form of Cit-Śakti or the power of intelligence) in His own Māyā, the source of all created beings, the equilibrium of whose Guṇas had been disturbed by the destiny of the various Jivas, the Māyā gave birth to the Mahat-tattva (the principle of cosmic intelligence), which is full of light. (19)
The Mahat-tattva, which knew no languor or distraction etc., and represented the shoot of the tree of the universe, drank off by its own effulgence the thick gloom (prevailing at the time of universal dissolution)—which had once swallowed the Mahat-tattva—in order to manifest the universe, which lay in it in a subtle form. (20) (19-20)
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यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवतः पदम् ।
यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ २१॥
स्वच्छत्वमविकारित्वं शान्तत्वमिति चेतसः ।
वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृतिः परा ॥ २२॥
महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् ।
क्रियाशक्तिरहङ्कारस्त्रिविधः समपद्यत ॥ २३॥
वैकारिकस्तैजसश्च तामसश्च यतो भवः ।
मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ २४॥
सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते ।
सङ्कर्षणाख्यं पुरुषं भूतेन्द्रियमनोमयम् ॥ २५॥
कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् ।
शान्तघोरविमूढत्वमिति वा स्यादहङ्कृतेः ॥ २६॥
वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत ।
यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भवः ॥ २७॥
यद्विदुर्ह्यनिरुद्धाख्यं हृषीकाणामधीश्वरम् ।
शारदेन्दीवरश्यामं संराध्यं योगिभिः शनैः ॥ २८॥
तैजसात्तु विकुर्वाणाद्बुद्धितत्त्वमभूत्सति ।
द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रहः ॥ २९॥
संशयोऽथ विपर्यासो निश्चयः स्मृतिरेव च ।
स्वाप इत्युच्यते बुद्धेर्लक्षणं वृत्तितः पृथक् ॥ ३०॥
तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागशः ।
प्राणस्य हि क्रियाशक्तिर्बुद्धेर्विज्ञानशक्तिता ॥ ३१॥
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Citta (the faculty of reason)—which abounds in the quality of Sattva, is pure and free from passion and is the place where one can realize God—is spoken of as the Mahat-tattva and is also called by the name of Vāsudeva (because it is through the cosmic Citta that they worship Vāsudeva, the foremost of the Lord's four forms).(21)
Just as water in its natural state (when it is free from foam and ripples etc.), before its coming in contact with earth etc., is clear (as crystal), sweet and unruffled, even so transparency, freedom from languor and distraction etc., and serenity are predicated of Citta (reason) as its characteristic traits.(22)
From the Mahat-tattva, evolved from the Lord's own energy (in the form of Cit-Śakti or the power of intelligence), as it underwent transformation, sprang up Ahaṅkāra (the Ego), which is predominantly endowed with active power and is of three kinds—Sāttvika, Rājasika and Tāmasika. From these three types of Ahaṅkāra were severally evolved the mind, the Indriyas (the senses of perception as well as the organs of action) and the gross elements. (23-24)
This (threefold) Ahaṅkāra—the source of the gross elements, the Indriyas and the mind, and hence identical with them (because it is the cause which reproduces itself as the effect)—is the same as (symbolic of) the Puruṣa called Saṅkarṣaṇa (the second of the four forms of the Lord), whom the Vaiṣṇavas speak of as no other than Lord Ananta with a thousand heads.(25)
The Ahaṅkāra is characterized as a doer (when conceived in the form of deities presiding over the Indriyas and the mind), an instrument (in the form of the Indriyas) and an effect (in the form of the gross elements). It is further characterized as serene, active or dull (according as it is Sāttvika, Rājasika or Tāmasika). (26)
From the Vaikārika (Sāttvika) type of Ahaṅkāra, as it underwent transformation, was evolved the mind, whose thoughts and reflections give rise to desire.(27)
It is mind which is known by the name (recognized as a symbol) of Lord Aniruddha (the fourth of the four forms of the Lord), the supreme Ruler of the Indriyas, who is possessed of a form swarthy as the blue lotus growing in autumn, and who is slowly won by the Yogis.(28)
From the Rājasika ego, as it underwent transformation sprang up the principle of Buddhi (understanding), O virtuous lady. Ascertaining the nature of objects on their coming to view and helping the senses (in their work of perceiving objects)—these are the functions of Buddhi (known by the name of Pradyumna, the third form of the Lord). (29)
Doubt, misapprehension, correct apprehension, memory and sleep are said to be the distinct characteristics of Buddhi as determined by their functions*. (30)
The senses of perception as well as the organs of action—both the types of Indriyas too are evolutes of the Taijasa (Rājasika) ego alone, since the power of action belongs to Prāṇa (the vital air) and the power of perception inheres in Buddhi (and both these—Prāṇa and Buddhi—are evolutes of the Taijasa ego).(31)
- Maharṣi Patañjali too attributes the same functions to Buddhi in his 'Aphorisms on Yoga':—
(21-31)
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- “प्रमाणविपर्ययविकल्पनिद्रास्मृतयः।” (i. i. 6)
तामसाच्च विकुर्वाणाद्भगवद्वीर्यचोदितात् ।
शब्दमात्रमभूत्तस्मान्नभः श्रोत्रं तु शब्दगम् ॥ ३२॥
अर्थाश्रयत्वं शब्दस्य द्रष्टुर्लिङ्गत्वमेव च ।
तन्मात्रत्वं च नभसो लक्षणं कवयो विदुः ॥ ३३॥
भूतानां छिद्रदातृत्वं बहिरन्तरमेव च ।
प्राणेन्द्रियात्मधिष्ण्यत्वं नभसो वृत्तिलक्षणम् ॥ ३४॥
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From the Tāmasika ego, as it underwent transformation, impelled by the Lord's energy (Cit-Śakti), sprang up the principle of sound; and from the latter was evolved ether and the auditory sense too, which catches sound. (32)
The knowers of truth define sound as that which conveys the idea of an object (not within sight), indicates the presence of a speaker screened from view and constitutes the subtle form of ether. (33)
Even so ether is characterized as that which affords room to living beings, gives rise to the notions of inside and outside and is the abode of Prāṇa (the vital air), the Indriyas and the mind. (34) (32-34)
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नभसः शब्दतन्मात्रात्कालगत्या विकुर्वतः ।
स्पर्शोऽभवत्ततो वायुस्त्वक्स्पर्शस्य च सङ्ग्रहः ॥ ३५॥
मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च ।
एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वतः ॥ ३६॥
चालनं व्यूहनं प्राप्तिर्नेतृत्वं द्रव्यशब्दयोः ।
सर्वेन्द्रियाणामात्मत्वं वायोः कर्माभिलक्षणम् ॥ ३७॥
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From ether, which is an evolute of the principle of sound, as it underwent transformation under the impulse of Time, sprang up the principle of touch and thence the air as well as the tactile sense, by which we perceive touch. (35)
Softness and hardness, and even so cold and heat are the distinguishing attributes of touch and it is further characterized as the subtle form of air. (36)
Even so shaking (the boughs of trees etc.), bringing together (straws lying apart), having access everywhere, bearing particles of substances containing smell etc., to the olfactory and other senses, and sound to the auditory sense and giving strength and vitality to all the Indriyas—these are the characteristic functions of air. (37) (35-37)
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वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् ।
समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥ ३८॥
द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च ।
तेजस्त्वं तेजसः साध्वि रूपमात्रस्य वृत्तयः ॥ ३९॥
द्योतनं पचनं पानमदनं हिममर्दनम् ।
तेजसो वृत्तयस्त्वेताः शोषणं क्षुत्तृडेव च ॥ ४०॥
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From air—which is a product of the principle of touch—impelled by the destiny of the various Jivas, was evolved the principle of colour and thence fire as well as the sense of sight, which enables us to perceive colour. (38)
To appear in the same form as the material substance (in which it inheres), to depend (for its existence) on the substance, to have the same spatial relation as the substance and to constitute the essential nature of fire—these, O virtuous lady, are the functions of the principle of colour. (39)
To give light, to cook and digest food, to destroy cold, to dry (moisture etc.), to give rise to hunger and thirst and to drink and eat through them—these are the functions of fire. (40) (38-40)
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रूपमात्राद्विकुर्वाणात्तेजसो दैवचोदितात् ।
रसमात्रमभूत्तस्मादम्भो जिह्वा रसग्रहः ॥ ४१॥
कषायो मधुरस्तिक्तः कट्वम्ल इति नैकधा ।
भौतिकानां विकारेण रस एको विभिद्यते ॥ ४२॥
क्लेदनं पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम् ।
तापापनोदो भूयस्त्वमम्भसो वृत्तयस्त्विमाः ॥ ४३॥
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From fire—which is an evolute of the principle of colour—impelled by the destiny of the various Jivas, proceeded the principle of taste and thence water as well as the sense of taste, which enables us to perceive taste. (41)
Taste, though one (sweet only), becomes manifold as astringent, sweet, bitter, pungent, sour and salt, due to contact with other substances. (42)
Even so to wet substances, to bring about cohesion, to cause satisfaction, to maintain life*, to refresh by slaking thirst, to soften things, to drive away heat and to be in a state of incessant supply (in wells etc.)—these are the functions of water. (43) (41-43)
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रसमात्राद्विकुर्वाणादम्भसो दैवचोदितात् ।
गन्धमात्रमभूत्तस्मात्पृथ्वी घ्राणस्तु गन्धगः ॥ ४४॥
करम्भपूतिसौरभ्यशान्तोग्राम्लादिभिः पृथक् ।
द्रव्यावयववैषम्याद्गन्ध एको विभिद्यते ॥ ४५॥
भावनं ब्रह्मणः स्थानं धारणं सद्विशेषणम् ।
सर्वसत्त्वगुणोद्भेदः पृथिवीवृत्तिलक्षणम् ॥ ४६॥
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From water—which is an evolute of the principle of taste—impelled by the destiny of the various Jivas, proceeded the principle of smell and thence earth as well as the olfactory sense, which enables us to perceive odour alone. (44)
Smell, though one, becomes many—as mixed, offensive, fragrant, mild, strong, acid and so on, according to the proportion of connected substances. (45)
Even so to give form (through images etc.) to the concept of Brahma (the Infinite); to remain in position (without any support other than water etc., which are its causes); to hold (water and other substances); to limit (the unlimited space through walls of houses etc.) and to manifest the bodies as well as the distinctive qualities (sex etc.) of all living beings—these are the characteristic functions of earth. (46) (44-46)
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नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते ।
वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदुः ॥ ४७॥
तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते ।
अम्भोगुणविशेषोऽर्थो यस्य तद्रसनं विदुः ।
भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते ॥ ४८॥
परस्य दृश्यते धर्मो ह्यपरस्मिन् समन्वयात् ।
अतो विशेषो भावानां भूमावेवोपलक्ष्यते ॥ ४९॥
एतान्यसंहत्य यदा महदादीनि सप्त वै ।
कालकर्मगुणोपेतो जगदादिरुपाविशत् ॥ ५०॥
ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् ।
उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥ ५१॥
एतदण्डं विशेषाख्यं क्रमवृद्धैर्दशोत्तरैः ।
तोयादिभिः परिवृतं प्रधानेनावृतैर्बहिः ।
यत्र लोकवितानोऽयं रूपं भगवतो हरेः ॥ ५२॥
हिरण्मयादण्डकोशादुत्थाय सलिलेशयात् ।
तमाविश्य महादेवो बहुधा निर्बिभेद खम् ॥ ५३॥
निरभिद्यतास्य प्रथमं मुखं वाणी ततोऽभवत् ।
वाण्या वह्निरथो नासे प्राणोऽतो घ्राण एतयोः ॥ ५४॥
घ्राणाद्वायुरभिद्येतामक्षिणी चक्षुरेतयोः ।
तस्मात्सूर्यो व्यभिद्येतां कर्णौ श्रोत्रं ततो दिशः ॥ ५५॥
निर्बिभेद विराजस्त्वग्रोमश्मश्र्वादयस्ततः ।
तत ओषधयश्चासन् शिश्नं निर्बिभिदे ततः ॥ ५६॥
रेतस्तस्मादाप आसन् निरभिद्यत वै गुदम् ।
गुदादपानोऽपानाच्च मृत्युर्लोकभयङ्करः ॥ ५७॥
हस्तौ च निरभिद्येतां बलं ताभ्यां ततः स्वराट् ।
पादौ च निरभिद्येतां गतिस्ताभ्यां ततो हरिः ॥ ५८॥
नाड्योऽस्य निरभिद्यन्त ताभ्यो लोहितमाभृतम् ।
नद्यस्ततः समभवन्नुदरं निरभिद्यत ॥ ५९॥
क्षुत्पिपासे ततः स्यातां समुद्रस्त्वेतयोरभूत् ।
अथास्य हृदयं भिन्नं हृदयान्मन उत्थितम् ॥ ६०॥
मनसश्चन्द्रमा जातो बुद्धिर्बुद्धेर्गिरां पतिः ।
अहङ्कारस्ततो रुद्रश्चित्तं चैत्यस्ततोऽभवत् ॥ ६१॥
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The sense whose object of perception is sound (the distinctive characteristic of ether), is called the auditory sense. And that whose object of perception is touch (the distinctive characteristic of air) is known as the tactile sense. (47)
Even so the sense whose object of perception is colour (the distinctive characteristic of fire) is spoken of as the sense of sight. Again, that whose object of perception is taste (the distinctive characteristic of water) is known as the sense of taste. And (finally) that whose object of perception is odour (the distinctive characteristic of earth) is called the olfactory sense. (48)
Since a cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements are found (to exist) in earth alone. (49)
When the Mahattattva, the ego and the five gross elements—these seven stood disunited, Lord Nārāyaṇa (the Cause of the universe) entered them taking with Him Time, the destiny of the various Jivas and the Guṇas (modes of Prakṛti). (50)
From these seven principles, roused into activity and united by the presence of the Lord, arose an unintelligent egg, from which appeared the well-known Cosmic Being. (51)
This egg, which is known by the name of Viśeṣa, is enveloped on all sides by belts of water, fire, air, ether, the ego and the Mahattattva, each ten times larger than that which it encloses, and these six being enveloped by the outermost belt of Pradhāna (Primordial Matter). All the fourteen worlds, which are a manifestation of Śrī Hari Himself, are spread within this egg. (52)
Shaking off an attitude of indifference to that shining egg, which lay on the causal waters, the Cosmic Being (now) presided over it and manifested the seats of the various Indriyas out of it. (53)
First of all appeared in Him a mouth and thence came forth the organ of speech and along with it the god of fire (the deity presiding over the organ of speech). Then appeared a pair of nostrils and in them the olfactory sense along with Prāṇa (the vital air). (54)
In the wake of the olfactory sense came the wind-god (the god presiding over that sense)* and thereafter appeared (in Him) a pair of eyes and in them the sense of sight. In the wake of this sense came the sun-god (the god presiding over the same) and next appeared (in Him) a pair of ears and in them the auditory sense and in the wake of it the Digdevatās (the deities presiding over the latter). (55)
Then appeared in the Cosmic Being the skin and thereon the hair (on the body as well as on the head), a pair of moustaches and a beard. In the wake of these came the herbs and annual plants (the deities presiding over the hair, which represent the sense abiding in the skin), and then appeared in Him an organ of generation. (56)
In the latter appeared the faculty of procreation and thereafter the god presiding over the waters. Next appeared in Him an anus and in the wake of it the organ of defecation and thereafter came the god of death, the terror of the world. (57)
Then sprouted forth in Him a pair of hands and in them the capacity of grasping and dropping things and thereafter came the god Indra (the deity presiding over the hands). Next shot forth in Him a pair of feet and in them appeared the power of locomotion and thereafter appeared Lord Viṣṇu (the deity presiding over that power). (58)
Next appeared in Him the blood vessels and thereafter came forth blood (the power of circulation). In the wake of it came the rivers (the deities presiding over the blood vessels) and then appeared an abdomen. (59)
Next grew therein a feeling of hunger and thirst and in their wake came the ocean (the deity presiding over the abdomen). Then appeared in Him a heart and in the wake of the heart a mind. (60)
After the mind appeared the moon (the deity presiding over the mind) as well as Buddhi (the faculty of understanding); and in the wake of Buddhi came Brahmā (the lord of speech and the deity presiding over Buddhi). Next appeared in Him the ego and thereafter Lord Rudra (the deity presiding over the ego); and last of all appeared in Him a Citta (reason) and then the Kṣetrajña (the Inner Controller, the deity presiding over reason). (61)
- The Śruti too says:— आपोषः प्रायः। Life depends on water.
(47-61)
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एते ह्यभ्युत्थिता देवा नैवास्योत्थापनेऽशकन् ।
पुनराविविशुः खानि तमुत्थापयितुं क्रमात् ॥ ६२॥
वह्निर्वाचा मुखं भेजे नोदतिष्ठत्तदा विराट् ।
घ्राणेन नासिके वायुर्नोदतिष्ठत्तदा विराट् ॥ ६३॥
अक्षिणी चक्षुषाऽऽदित्यो नोदतिष्ठत्तदा विराट् ।
श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत्तदा विराट् ॥ ६४॥
त्वचं रोमभिरोषध्यो नोदतिष्ठत्तदा विराट् ।
रेतसा शिश्नमापस्तु नोदतिष्ठत्तदा विराट् ॥ ६५॥
गुदं मृत्युरपानेन नोदतिष्ठत्तदा विराट् ।
हस्ताविन्द्रो बलेनैव नोदतिष्ठत्तदा विराट् ॥ ६६॥
विष्णुर्गत्यैव चरणौ नोदतिष्ठत्तदा विराट् ।
नाडीर्नद्यो लोहितेन नोदतिष्ठत्तदा विराट् ॥ ६७॥
क्षुत्तृड्भ्यामुदरं सिन्धुर्नोदतिष्ठत्तदा विराट् ।
हृदयं मनसा चन्द्रो नोदतिष्ठत्तदा विराट् ॥ ६८॥
बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत्तदा विराट् ।
रुद्रोऽभिमत्या हृदयं नोदतिष्ठत्तदा विराट् ॥ ६९॥
चित्तेन हृदयं चैत्यः क्षेत्रज्ञः प्राविशद्यदा ।
विराट् तदैव पुरुषः सलिलादुदतिष्ठत ॥ ७०॥
यथा प्रसुप्तं पुरुषं प्राणेन्द्रियमनोधियः ।
प्रभवन्ति विना येन नोत्थापयितुमोजसा ॥ ७१॥
तमस्मिन् प्रत्यगात्मानं धिया योगप्रवृत्तया ।
भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत् ॥ ७२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे कापिलेये तत्त्वसमाम्नाये षड्विंशोऽध्यायः ॥ २६॥
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When all the aforesaid deities (with the exception of the Inner Controller), though active, were unable to rouse the Cosmic Being into activity, they re-entered each his own seat in order to rouse Him one by one. (62)
The god of fire entered His mouth along with the organ of speech; but the Cosmic Being could not be roused even then. The wind-god entered His nostrils along with the olfactory sense; but the Cosmic Being refused to wake up even then. (63)
The sun-god entered His eyes along with the sense of sight; but the Cosmic Being failed to get up even then. The Digdevatās entered His ears along with the auditory sense; but the Cosmic Being could not be stirred into activity even then. (64)
The herbs and annual plants (the deities presiding over the skin) entered the skin along with the hair on the body; but the Cosmic Being refused to get up even then. The god presiding over the waters entered His organ of generation along with the faculty of procreation; but the Cosmic Being would not rise even then. (65)
The god of death entered His anus along with the organ of defecation; but the Cosmic Being could not be spurred into activity even then. The god Indra entered the hands along with their power (of grasping and dropping things); but the Cosmic Being would not get up even then. (66)
Lord Viṣṇu entered His feet along with the faculty of locomotion; but the Cosmic Being refused to stand up even then. The rivers entered His blood vessels along with blood (the power of circulation); but the Cosmic Being could not be made to stir even then. (67)
The ocean entered His abdomen along with hunger and thirst; but the Cosmic Being refused to rise even then. The moon-god entered the heart along with the mind; but the Cosmic Being would not be roused yet. (68)
Brahmā too entered the heart along with reason (Buddhi); but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered the heart along with the ego; but even then the Cosmic Being could not be made to rise. (69)
When, however, the Inner Controller, the deity presiding over Citta (reason), entered the heart along with reason, that very moment the Cosmic Being rose from the causal waters. (70)
Even as Prāṇa (the vital air), the Indriyas (the senses of perception as well as the organs of action), the mind as well as the understanding are unable to awaken an embodied soul, who is fast asleep, by their own power, without the presence of the Inner Controller, similarly they could not do so in the case of the Cosmic Being. (71)
Therefore, through Devotion, dispassion and spiritual wisdom acquired through a concentrated mind one should contemplate on that Inner Controller as present in this very body, though apart from it. (72)
- In Brahmā's creation it is the twin-gods Aświnikumāras who preside over the olfactory sense. In the body of the Cosmic Being, however, it is the wind-god who is mentioned as presiding over this sense.
Thus ends the twenty-sixth discourse, forming part of the teaching of Lord Kapila on the nature of the fundamental principles, in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.
(62-72)
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