by Bibek Debroy
Chapter 3(6)
‘“The rishi said, ‘The lord of all movement heard the assembled ones and the fact that their powers to create the worlds were dormant. With the goddess, Urukrama entered the destructive force known as Kala. 801 He simultaneously entered the twenty-three tattvas. 802 Having entered the group, which were acting separately, the illustrious one acted so as to bring them together and awaken their dormant capacity to work. The capacity to work of that group of twenty-three was thus roused by the god. Urged, they contributed their individual parts and gave rise to Virat Purusha. A portion of the supreme one entered the group of those that would lead to the creation, but were hitherto agitated. They now combined with each other and created Virat Purusha. The worlds and mobile and immobile objects were in him. This Purusha was golden and contained all living beings. However, for one thousand years, he was inside the cosmic egg that was spread out in the waters. With creation inside him, Virat possessed the divine powers of knowledge, action and spirit. He was one, but divided himself into ten and three. 803 This 804 is infinite and the atman inside all creatures. He is himself part of the paramatman. He is the first avatara and the creation of the large number of entities is based on him. He has three forms—adhyatma, adhidaiva and adhibhuta. Virat has ten forms of prana, which connect as one in the heart. Adhokshaja, the lord, remembered what the principles of creation had asked of him. 805 Having thought about it, he had used his own energy to manifest Virat, so that their powers could be extended. Hear from me about how Virat performed austerities to create various places of residence for the divinities within himself. Agni, the guardian of the world, had a differentiated place of residence within his mouth, along with his power of words. Thus, speech could be expressed. Varuna, the guardian of the world, had a place of residence within Hari’s 806 palate, along with his power of tongue. Thus, taste was manifested. The two Ashvins, guardians of the worlds, had a differentiated place of residence within Vishnu’s 807 nostrils, along with their power of smell. Thus, the capacity to smell was manifested. Tvashta, the guardian of the world, had a differentiated place of residence within the lord’s eyes, along with his power of sight. Thus, the capacity to distinguish form was manifested. Anila, 808 the guardian of the world, had a differentiated place of residence within his skin, along with his power of prana. Thus, touch was manifested. When the ears were created, this was the differentiated place of residence for the divinities of the directions, along with the power of hearing. Thus, one can successfully experience sound. When the skin was created, 809 this was the differentiated place of residence for the divinities of the herbs, along with their parts of body hair. Through this, the sensation of itching is experienced. The penis was created and the divinity, Ka, 810 seated himself in this differentiated place of residence, along with the portion of semen. Through this, sexual pleasure is experienced. Purusha’s anus evolved and Mitra, the guardian of the world, entered there, along with his portion of the excretory organ. Through this, evacuation is ensured. The hands were created and Indra, the lord of heaven, entered there, along with his power of undertaking merchant transactions. Thus, men obtained a means of sustenance. The feet were created and Vishnu, the guardian of the world, entered there, along with his own portion of locomotion. Thus, men can reach their desired destinations. Intelligence was created and the lord who is the guardian of speech 811 entered there, along with his power of comprehension. Thus, the object of comprehension is experienced. The heart was created and the moon god entered there, along with his portion of the mind. Thus, many kinds of transformation can be understood. When the atman was created, the lord of abhimana 812 entered that spot, along with his portion of karma. Through this, the intended action is undertaken. Sattva was created and Mahat entered there, along with his portion of consciousness. Through this, correct understanding is obtained. The heavenly planets were created from his head, the earth from his feet and the sky from his navel. Surrounded by their gunas, the gods and the others became manifested there. 813 Gods obtained heaven because they have an excess of sattva. Those who have transactions with them, and their followers, remained on earth, because of their nature of rajas. 814 Those who possess the third kind of nature 815 inhabited the illustrious one’s navel. The space that is between the two 816 is inhabited by the large number of Rudra’s companions. O extender of the Kuru lineage! The brahman 817 emerged from Purusha’s mouth. Brahmanas, preceptors and foremost among the varnas, also emerged from the mouth. The power of protection emerged from the arms and so did the kshatriyas, who follow that vow. This varna was born from Purusha so that it could save from the mischief caused by thorns. 818 Production, trading and the means of subsistence were created from the lord’s thighs and so were vaishyas. This is how humans engage in trade transactions. Servitude that is necessary for attaining dharma was born from the illustrious one’s feet. Earlier, the shudras were also born from here and they please Hari through service. Following their own dharma, these varnas worship their own preceptor, Hari, from whom they were born. They follow their means of subsistence and faithfully purify themselves. O Kshatta! Who can dare to measure or describe the illustrious one’s divine deeds, atman and forms? Everything has resulted from the strength of his yoga maya. O dear one! Despite that, I have recounted according to my intelligence and according to what I have heard. It is for the purpose of purifying my speech that I have described Hari’s deeds. It is said that speaking about the qualities of Punyashloka and talking about Purusha is a supreme benefit. His forms and deeds have been properly described by the learned in sacred texts and these accounts are like nectar. O child! The first wise one 819 used his intelligence to perfect his yoga and meditated on him for one thousand years. Even after this, did he comprehend the greatness of his atman? The illustrious one’s maya confounds those who possess powers of maya. Since he himself doesn’t understand its course, how can others comprehend it? Words and mind are unable to reach him. Ego 820 and the other gods have failed and returned. I bow down to that illustrious one.’”’
Chapter 3(7)
‘Shri-Shuka said, “Maitreya said this. Vidura, Dvaipayana’s learned son, replied pleasantly, as if he was requesting.
‘“Vidura said, ‘O brahmana! The illustrious one is formed out of pure consciousness. How can he be subject to transformations? Even when he is engaged in pastimes, he is devoid of gunas and action that results from gunas. A child exerts itself to play because the desire to play comes from somewhere else. 821 He 822 is always satisfied within himself. He is non-attached and there is no one else. Through his own maya, the illustrious one has created the universe, consisting of gunas. He maintains it and repeatedly destroys it. The atman is unalloyed consciousness and is not affected by place, time and condition, either internal or external. How can it be united with maya? The illustrious one is one and is established in every body. How can he be subjected to the misfortune and hardships living beings face because of their karma? O learned one! I suffer from this calamity of ignorance and my mind is distressed. O lord! Therefore, remove this great illusion from my mind.’”
‘Shri-Shuka said, “The sage was thus urged by Kshatta, who wished to know about the truth. Free from arrogance and with his mind on the illustrious one, he smiled and replied.
‘“Maitreya answered, ‘This is the illustrious one’s maya and it is against all logic. The lord is free of all weakness and free of bondage. It may appear to a man 823 that he is facing a hardship and that his head is being chopped off. But all such things are not real. The trembling of the moon’s image in the water may be seen to be a quality of the moon. Similarly, a person who sees the atman ascribes qualities to it that do not belong to the atman. Through the dharma of non-attachment, Vasudeva’s grace and bhakti yoga towards the illustrious one, such misconceptions gradually disappear. When the senses of the seer are satisfied at seeing the atman in the supreme Hari, all hardships vanish, as in the case of a person who is asleep. If one repeatedly hears the qualities of Murari being spoken ab
out, all miseries are pacified. What is the need to speak about those who have realized their atmans and are attracted to serving the dust of his lotus feet?’
‘“Vidura asked, ‘O lord! The sword of your excellent words has severed my doubts. My mind can now grasp both aspects of the illustrious one. 824 O learned one! You have virtuously explained that all these movements are because of Hari. They appear to be meaningless and without any foundation. However, the foundation of the universe is not outside. 825 The stupidest person in the world and the person who has obtained supreme intelligence both enjoy happiness. It is the person who is between the two who suffers from miseries. I have ascertained that even though all this appears to exist, it has no meaning. It is not the atman. By serving at your feet, I will be able to cast aside misconception. There are those who serve the illustrious and mysterious one, Madhu’s enemy. 826 If one has a deep urge to serve at their 827 feet, all afflictions are destroyed. There are those who are on the path towards Vaikuntha. That is a place where Janardana, god of the gods, is always glorified. However, those who are limited in austerities find it very difficult to serve them. At the beginning of creation, the lord progressively created Mahat and the others and their modification and having manifested Virat, entered there. This 828 is known as the original Purusha, with one thousand legs, thighs and arms. The universe, the worlds and their developments are located in him. There are ten types of prana in him and for the sake of the senses, the three kinds of organs of sense. 829 You have also explained about the varnas. Please tell us now about his powers. Everything was populated with his sons, grandsons, grandsons through the daughter, those from different gotras and subjects with many different kinds of form. Who was the lord of the Prajapatis? Who decided on the Prajapatis? What were the creations and the subsidiary creations? Who were the Manus and the lords of the manvantaras? O Mitra’s son! Which worlds exist above and below the earth? What is their position and size? Describe the earth to me. Tell us about the different categories of created beings—inferior species, humans, gods, reptiles, birds, those born from the womb, those born from sweat, those born from eggs and trees and herbs. Describe to us the extensive valour of the one who is Shri’s abode. He is the creator of the universe, sustains the creation and it is into him that everything merges after destruction. According to gunas, what are his various avataras? 830 According to form, conduct and nature, what are the various categories of varnas and ashramas? What about the birth and death of the rishis and the divisions of the Vedas? O lord! What are the details of sacrifices and the different paths of yoga? What about the naishkarmya 831 of samkhya and tantra, as expounded by the illustrious one? O brahmana! O unblemished one! Imperfect paths followed by heretics; the status obtained by the offspring of a pratiloma marriage; 832 depending on their qualities and deeds, the different destinations obtained by living creatures; dharma, artha, kama, moksha and the means of ensuring that there is no conflict between them; the different occupations; principles of punishment; the rituals described in the sacred texts; the rites for funeral ceremonies; the creation of the ancestors; the planets, nakshatras and stars; the duration of different measurements of time; the fruits of donations, austerities and auspicious acts like digging ponds; the dharma to be followed when one is away from home and when men face adversities; and the means whereby the illustrious Janardana, the source of dharma, is pleased—describe all this to me. O supreme among brahmanas! Preceptors are compassionate towards those who are distressed. Even without being asked, they explain things to followers, disciples and sons. O illustrious one! At the time of dissolution, in how many ways are the tattvas withdrawn? After this, who survives and worships him while he is asleep? What is the place for Purusha and what is his supreme state? What is the knowledge in the sacred texts? What is the need for an association between a guru and a shishya? 833 O unblemished one! In this world, what are the means whereby the wise can acquire knowledge? How does knowledge automatically develop in men who follow bhakti and non-attachment? I am asking you these questions because I wish to know about Hari’s deeds. I am ignorant. Tell me as a friend. Because of maya, I have lost my vision. O unblemished one! All the Vedas, sacrifices, austerities and donations do not amount to even a fraction of what is obtained by granting a living being freedom from fear.’”
‘Shri-Shuka said, “The foremost among sages was thus asked by the foremost among the Kurus about what is described in the Puranas. His delight was enhanced at having been urged to describe the illustrious one’s account. He smiled and replied.”’
Chapter 3(8)
‘“Maitreya said, ‘The lineage of the Purus should indeed be served by those who are virtuous. All these protectors of the world 834 regard the illustrious one as the foremost. You have been born in this lineage and step by step, you bring new ways of increasing the garland of fame of the unvanquished one. Men pursue trifling joy and misery and are immersed in great hardships. I will speak about the Bhagavata Purana, which the illustrious one himself narrated to rishis, for the sake of dispelling these. The sages, with Kumara 835 at the forefront, desired to know the truth about the supreme one. They asked the illustrious and original god, Samkarshana, who was unimpeded in knowledge and who was seated on the ground. At that time, he was himself respectfully meditating on the one who is known by the name of Vasudeva. His eyes were closed, like the bud of a lotus. However, out of compassion for the learned ones, he opened them. The matted hair on the heads of the sages was wet with the waters of the celestial river 836 and they lowered these and touched his feet, which were like cushions. These lotus feet are lovingly worshipped by the daughters of the king of serpents, with offerings, when they wish for desirable husbands. His one thousand diadems glowed with gems and there was illumination from his one thousand hoods. 837 They knew about his deeds and were devoted to him and they repeatedly praised these in gentle and well-articulated words. Sanatkumara followed the dharma of nivritti 838 and indeed, he told him about the excellent Bhagavata. O dear one! When asked, he repeated it to Samkhyayana, who was firm in his vows. 839 Samkhyayana was foremost among those who were paramahamsas. He desired to explain the powers of the illustrious one and recited it to our preceptor, Parashara, and then to Brihaspati. The sage Pulastya was kind and affectionate towards him. 840 Therefore, he told me about the original Purana. O child! That is what I will recite to you. You are faithful and always devoted to him. The entire universe was submerged in water. His eyes were closed in sleep, but yet not completely closed. He was alone, asleep on a bed consisting of the Indra among the serpents. 841 At that time, he was in bliss, within his own self, and there was nothing external. The subtle elements were subsumed within his body. He invoked his powers that were in the form of time. He was residing in his own abode within the waters, without displaying his energy, like fire hidden inside a piece of wood. He slept in the waters for one thousand aggregates of the four yugas. 842 With his own powers, he himself invoked what is known as time, so that action could be undertaken. He saw the worlds within his own dark body. He saw that the subtle elements were inside him. What was inside him was stirred by rajas. This guna followed time and was struck by it. Thus struck, it emerged from the area around the navel. The bud of a lotus flower appeared suddenly, urged by time to undertake action. With its own rays, this illuminated the extensive waters, like the sun. It emerged from the one who is his own source. Vishnu entered that universal lotus and it was imbibed with the radiance of all the gunas. From that lotus emerged the creator. 843 The Vedas are incarnate in him and we speak of him as Svayambhu. He was located on the stalk of the lotus and could not see any worlds. He cast his glance all around the sky and the four directions and thus obtained four faces. At the end of the yuga, there were storms that whirled around the waters and made the waves rise up. He sought shelter in the lotus. However, the original god could not comprehend the truth about the worlds 844 and about his own self. ‘Who am I, seated on the lotus? How has this solitary lotus sprouted in the waters? There must be s
omething underneath it. There must indeed be something supporting it.’ Thinking this, he used the passage in the stalk of the lotus to enter inside the waters. However, despite going further and further down the stalk, Aja could not find the source of the lotus in the navel. Having not accomplished his wish, he returned. The god again returned to his own seat. He gradually restrained his mind and controlled his breath. He sat down there, immersed in samadhi yoga. Aja engaged in yoga for a period equal to a man’s lifespan 845 and developed his intelligence. What he had been unable to see earlier, could now automatically be seen within his heart. He saw a being lying down alone, using the body of Shesha, which was as white as the fibre of a lotus, as the couch. The darkness of the waters at the end of a yuga was dispelled by the radiance of the gems that were on the umbrella-like hoods. The evening clouds on the slopes are like a garment on the summit of a mountain of green emeralds. But his beauty surpassed that. 846 The golden peaks are a store of beautiful herbs, garlanded with trees. The bamboos are like arms and the trees are like legs. 847 The length, breadth and measure of his body encompassed the three worlds. He was attired in colourful divine ornaments and silk garments. His beautiful body was rendered even more beautiful by the ornaments and garments. There are men who, on their own, desire the path of devotion, and alone worship him in agreeable ways, serving his lotus feet, which yield all the objects of desire. Out of compassion, he shows them his feet, with toes like the moon. A lustre radiated from the extremely beautiful nails on his fingers. His smiling face removed the afflictions of the world and was made radiant by the dazzling earrings. His face was tinged red because of his lower lip, which had the hue of bimba fruit. His extremely well-formed nose and extremely well-formed brows were beautiful. O child! His garments were yellow, like the pollen of the kadamba flower. He adorned himself with a girdle around his hips. There was an extremely valuable necklace on his chest, which was marked with the beloved mark of shrivatsa. He wore extremely expensive armlets studded with the best of jewels. His arms stretched out, like a tree with one thousand branches. He was like an Indra among trees, encompassing the universe, but the roots could not be seen. The coils of the great serpent covered his shoulders. The illustrious one was like a large mountain, supporting mobile and immobile objects. He was surrounded by the deep waters and was a friend of the Indra among serpents. There were one thousand diadems that were like golden peaks. The Koustubha gem, born from the waters, was displayed on his chest. Hari wore a garland made out of wild flowers. The hymns of the Vedas surrounded his beautiful form and chanted his own glories. The sun, the moon, Vayu and Agni find him to be unapproachable. The weapons of the three worlds can’t approach him and only circle around him. The creator 848 saw the lake in his navel and the lotus sprouting from it. He saw himself, the waters, the wind and the sky. The god looked at the universe and there was nothing beyond this. There was no other world and the insight about creation manifested itself in him. He was impregnated with rajas and the seed of action. Having seen what there was to see, he desired to create subjects. He fixed his mind on the god who was not manifest and worshipped him for the sake of creation and subsidiary creations.’”’