Srimad Bhagavatam · Canto 2 · Chapter 5
नारद उवाच देवदेव नमस्तेऽस्तु भूतभावन पूर्वज । तद् विजानीहि यज्ज्ञानमात्मतत्त्वनिदर्शनम् ॥ १ ॥
narada uvaca deva-deva namas te ’stu bhuta-bhavana purvaja tad vijanihi yaj jnanam atma-tattva-nidarsanam
Sri Narada Muni asked Brahmaji: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.
यद्रूपं यदधिष्ठानं यत: सृष्टमिदं प्रभो । यत्संस्थं यत्परं यच्च तत् तत्त्वं वद तत्त्वत: ॥ २ ॥
yad rupam yad adhisthanam yatah srstam idam prabho yat samstham yat param yac ca tat tattvam vada tattvatah
My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done?
सर्वं ह्येतद् भवान् वेद भूतभव्यभवत्प्रभु: । करामलकवद् विश्वं विज्ञानावसितं तव ॥ ३ ॥
sarvam hy etad bhavan veda bhuta-bhavya-bhavat-prabhuh karamalaka-vad visvam vijnanavasitam tava
My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut.
यद्विज्ञानो यदाधारो यत्परस्त्वं यदात्मक: । एक: सृजसि भूतानि भूतैरेवात्ममायया ॥ ४ ॥
yad-vijnano yad-adharo yat-paras tvam yad-atmakah ekah srjasi bhutani bhutair evatma-mayaya
My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy?
आत्मन् भावयसे तानी न पराभावयन् स्वयम् । आत्मशक्तिमवष्टभ्य ऊर्णनाभिरिवाक्लम: ॥ ५ ॥
atman bhavayase tani na parabhavayan svayam atma-saktim avastabhya urnanabhir ivaklamah
As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other’s help.
नाहं वेद परं ह्यस्मिन्नापरं न समं विभो । नामरूपगुणैर्भाव्यं सदसत् किञ्चिदन्यत: ॥ ६ ॥
naham veda param hy asmin naparam na samam vibho nama-rupa-gunair bhavyam sad-asat kincid anyatah
Whatever we can understand by the nomenclature, characteristics and features of a particular thing—superior, inferior or equal, eternal or temporary—is not created from any source other than that of Your Lordship, thou so great.
स भवानचरद् घोरं यत् तप: सुसमाहित: । तेन खेदयसे नस्त्वं पराशङ्कां च यच्छसि ॥ ७ ॥
sa bhavan acarad ghoram yat tapah susamahitah tena khedayase nas tvam para-sankam ca yacchasi
Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.
एतन्मे पृच्छत: सर्वं सर्वज्ञ सकलेश्वर । विजानीहि यथैवेदमहं बुध्येऽनुशासित: ॥ ८ ॥
etan me prcchatah sarvam sarva-jna sakalesvara vijanihi yathaivedam aham budhye ’nusasitah
My dear father, you know everything, and you are the controller of all. Therefore may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student.
ब्रह्मोवाच सम्यक् कारुणिकस्येदं वत्स ते विचिकित्सितम् । यदहं चोदित: सौम्य भगवद्वीर्यदर्शने ॥ ९ ॥
brahmovaca samyak karunikasyedam vatsa te vicikitsitam yad aham coditah saumya bhagavad-virya-darsane
Lord Brahma said: My dear boy Narada, being merciful to all (including me) you have asked all these questions because I have been inspired to see into the prowess of the Almighty Personality of Godhead.
नानृतं तव तच्चापि यथा मां प्रब्रवीषि भो: । अविज्ञाय परं मत्त एतावत्त्वं यतो हि मे ॥ १० ॥
nanrtam tava tac capi yatha mam prabravisi bhoh avijnaya param matta etavat tvam yato hi me
Whatever you have spoken about me is not false because unless and until one is aware of the Personality of Godhead, who is the ultimate truth beyond me, one is sure to be illusioned by observing my powerful activities.
येन स्वरोचिषा विश्वं रोचितं रोचयाम्यहम् । यथार्कोऽग्निर्यथा सोमो यथर्क्षग्रहतारका: ॥ ११ ॥
yena sva-rocisa visvam rocitam rocayamy aham yatharko ’gnir yatha somo yatharksa-graha-tarakah
I create after the Lord’s creation by His personal effulgence (known as the brahmajyoti), just as when the sun manifests its fire, the moon, the firmament, the influential planes and the twinkling stars also manifest their brightness.
तस्मै नमो भगवते वासुदेवाय धीमहि । यन्मायया दुर्जयया मां वदन्ति जगद्गुरुम् ॥ १२ ॥
tasmai namo bhagavate vasudevaya dhimahi yan-mayaya durjayaya mam vadanti jagad-gurum
I offer my obeisances and meditate upon Lord Krsna (Vasudeva), the Personality of Godhead, whose invincible potency influences them (the less intelligent class of men) to call me the supreme controller.
विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया । विमोहिता विकत्थन्ते ममाहमिति दुर्धिय: ॥ १३ ॥
vilajjamanaya yasya sthatum iksa-pathe ’muya vimohita vikatthante mamaham iti durdhiyah
The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of It is and It is mine
द्रव्यं कर्म च कालश्च स्वभावो जीव एव च । वासुदेवात्परो ब्रह्मन्न च चान्योऽर्थोऽस्ति तत्त्वत: ॥ १४ ॥
dravyam karma ca kalas ca svabhavo jiva eva ca vasudevat paro brahman na canyo ’rtho ’sti tattvatah
The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Vasudeva, and in truth there is no other value in them.
नारायणपरा वेदा देवा नारायणाङ्गजा: । नारायणपरा लोका नारायणपरा मखा: ॥ १५ ॥
narayana-para veda deva narayanangajah narayana-para loka narayana-para makhah
The Vedic literatures are made by and are meant for the Supreme Lord, the demigods are also meant for serving the Lord as parts of His body, the different planes are also meant for the sake of the Lord, and different sacrifices are performed just to please Him.
नारायणपरो योगो नारायणपरं तप: । नारायणपरं ज्ञानं नारायणपरा गति: ॥ १६ ॥
narayana-paro yogo narayana-param tapah narayana-param jnanam narayana-para gatih
All different types of meditation or mysticism are means for realizing Narayana. All austerities are aimed at achieving Narayana. Culture of transcendental knowledge is for getting a glimpse of Narayana, and ultimately salvation is entering the kingdom of Narayana.
तस्यापि द्रष्टुरीशस्य कूटस्थस्याखिलात्मन: । सृज्यं सृजामि सृष्टोऽहमीक्षयैवाभिचोदित: ॥ १७ ॥
tasyapi drastur isasya kuta-sthasyakhilatmanah srjyam srjami srsto ’ham iksayaivabhicoditah
Inspired by Him only, I discover what is already created by Him (Narayana) under His vision as the all-pervading Supersoul, and I also am created by Him only.
सत्त्वं रजस्तम इति निर्गुणस्य गुणास्त्रय: । स्थितिसर्गनिरोधेषु गृहीता मायया विभो: ॥ १८ ॥
sattvam rajas tama iti nirgunasya gunas trayah sthiti-sarga-nirodhesu grhita mayaya vibhoh
The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.
कार्यकारणकर्तृत्वे द्रव्यज्ञानक्रियाश्रया: । बध्नन्ति नित्यदा मुक्तं मायिनं पुरुषं गुणा: ॥ १९ ॥
karya-karana-kartrtve dravya-jnana-kriyasrayah badhnanti nityada muktam mayinam purusam gunah
These three modes of material nature, being further manifested as matter, knowledge and activities, put the eternally transcendental living entity under conditions of cause and effect and make him responsible for such activities.
स एष भगवाल्लिंङ्गैस्त्रिभिरेतैरधोक्षज: । स्वलक्षितगतिर्ब्रह्मन् सर्वेषां मम चेश्वर: ॥ २० ॥
sa esa bhagaval lingais tribhir etair adhoksajah svalaksita-gatir brahman sarvesam mama cesvarah
O Brahmana Narada, the Superseer, the transcendent Lord, is beyond the perception of the material senses of the living entities because of the above-mentioned three modes of nature. But He is the controller of everyone, including me.
कालं कर्म स्वभावं च मायेशो मायया स्वया । आत्मन् यदृच्छया प्राप्तं विबुभूषुरुपाददे ॥ २१ ॥
kalam karma svabhavam ca mayeso mayaya svaya atman yadrcchaya praptam vibubhusur upadade
The Lord, who is the controller of all energies, thus creates, by His own potency, eternal time, the fate of all living entities, and their particular nature, for which they were created, and He again merges them independently.
कालाद् गुणव्यतिकर: परिणाम: स्वभावत: । कर्मणो जन्म महत: पुरुषाधिष्ठितादभूत् ॥ २२ ॥
kalad guna-vyatikarah parinamah svabhavatah karmano janma mahatah purusadhisthitad abhut
After the incarnation of the first purusa (Karanarnavasayi Visnu), the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.
महतस्तु विकुर्वाणाद्रज:सत्त्वोपबृंहितात् । तम:प्रधानस्त्वभवद् द्रव्यज्ञानक्रियात्मक: ॥ २३ ॥
mahatas tu vikurvanad rajah-sattvopabrmhitat tamah-pradhanas tv abhavad dravya-jnana-kriyatmakah
Material activities are caused by the mahat-tattva’s being agitated. At first there is transformation of the modes of goodness and passion, and later—due to the mode of ignorance—matter, its knowledge, and different activities of material knowledge come into play.
सोऽहङ्कार इति प्रोक्तो विकुर्वन् समभूत्त्रिधा । वैकारिकस्तैजसश्च तामसश्चेति यद्भिदा । द्रव्यशक्ति: क्रियाशक्तिर्ज्ञानशक्तिरिति प्रभो ॥ २४ ॥
so ’hankara iti prokto vikurvan samabhut tridha vaikarikas taijasas ca tamasas ceti yad-bhida dravya-saktih kriya-saktir jnana-saktir iti prabho
The self-centered materialistic ego, thus being transformed into three features, becomes known as the modes of goodness, passion and ignorance in three divisions, namely the powers that evolve matter, knowledge of material creations, and the intelligence that guides such materialistic activities. Narada, you are quite competent to understand this.
तामसादपि भूतादेर्विकुर्वाणादभून्नभ: । तस्य मात्रा गुण: शब्दो लिङ्गं यद् द्रष्टृदृश्ययो: ॥ २५ ॥
tamasad api bhutader vikurvanad abhun nabhah tasya matra gunah sabdo lingam yad drastr-drsyayoh
From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound, exactly as the seer is in relationship with the seen.
नभसोऽथ विकुर्वाणादभूत् स्पर्शगुणोऽनिल: । परान्वयाच्छब्दवांश्च प्राण ओज: सहो बलम् ॥ २६ ॥ वायोरपि विकुर्वाणात् कालकर्मस्वभावत: । उदपद्यत तेजो वै रूपवत् स्पर्शशब्दवत् ॥ २७ ॥ तेजसस्तु विकुर्वाणादासीदम्भो रसात्मकम् । रूपवत् स्पर्शवच्चाम्भो घोषवच्च परान्वयात् ॥ २८ ॥ विशेषस्तु विकुर्वाणादम्भसो गन्धवानभूत् । परान्वयाद् रसस्पर्शशब्दरूपगुणान्वित: ॥ २९ ॥
nabhaso ’tha vikurvanad abhut sparsa-guno ’nilah paranvayac chabdavams ca prana ojah saho balam vayor api vikurvanat kala-karma-svabhavatah udapadyata tejo vai rupavat sparsa-sabdavat tejasas tu vikurvanad asid ambho rasatmakam rupavat sparsavac cambho ghosavac ca paranvayat visesas tu vikurvanad ambhaso gandhavan abhut paranvayad rasa-sparsa- sabda-rupa-gunanvitah
Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature’s course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively.
वैकारिकान्मनो जज्ञे देवा वैकारिका दश । दिग्वातार्कप्रचेतोऽश्विवह्नीन्द्रोपेन्द्रमित्रका: ॥ ३० ॥
vaikarikan mano jajne deva vaikarika dasa dig-vatarka-praceto ’svi- vahnindropendra-mitra-kah
From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as the controller of directions, the controller of air, the sun-god, the father of Daksa Prajapati, the Asvini-kumaras, the fire-god, the King of heaven, the worshipable deity in heaven, the chief of the Adityas, and Brahmaji, the Prajapati. All come into existence.
तैजसात् तु विकुर्वाणादिन्द्रियाणि दशाभवन् । ज्ञानशक्ति: क्रियाशक्तिर्बुद्धि: प्राणश्च तैजसौ । श्रोत्रं त्वग्घ्राणदृग्जिह्वा वागदोर्मेढ्राङ्घ्रिपायव: ॥ ३१ ॥
taijasat tu vikurvanad indriyani dasabhavan jnana-saktih kriya-saktir buddhih pranas ca taijasau srotram tvag-ghrana-drg-jihva vag-dor-medhranghri-payavah
By further transformation of the mode of passion, the sense organs like the ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet for evacuating, together with intelligence and living energy, are all generated.
यदैतेऽसङ्गता भावा भूतेन्द्रियमनोगुणा: । यदायतननिर्माणे न शेकुर्ब्रह्मवित्तम ॥ ३२ ॥
yadaite ’sangata bhava bhutendriya-mano-gunah yadayatana-nirmane na sekur brahma-vittama
O Narada, best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and modes of nature, are not assembled.
तदा संहृत्य चान्योन्यं भगवच्छक्तिचोदिता: । सदसत्त्वमुपादाय चोभयं ससृजुर्ह्यद: ॥ ३३ ॥
tada samhatya canyonyam bhagavac-chakti-coditah sad-asattvam upadaya cobhayam sasrjur hy adah
Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.
वर्षपूगसहस्रान्ते तदण्डमुदकेशयम् । कालकर्मस्वभावस्थो जीवोऽजीवमजीवयत् ॥ ३४ ॥
varsa-puga-sahasrante tad andam udake sayam kala-karma-svabhava-stho jivo ’jivam ajivayat
Thus all the universes remained thousands of eons within the water (the Causal Ocean), and the Lord of living beings, entering in each of them, caused them to be fully animated.
स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: । सहस्रोर्वङ्घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥ ३५ ॥
sa eva purusas tasmad andam nirbhidya nirgatah sahasrorv-anghri-bahv-aksah sahasranana-sirsavan
The Lord (Maha-Visnu), although lying in the Causal Ocean, came out of it, and dividing Himself as Hiranyagarbha, He entered into each universe and assumed the virat-rupa, with thousands of legs, arms, mouths, heads, etc.
यस्येहावयवैर्लोकान् कल्पयन्ति मनीषिण: । कट्यादिभिरध: सप्त सप्तोर्ध्वं जघनादिभि: ॥ ३६ ॥
yasyehavayavair lokan kalpayanti manisinah katy-adibhir adhah sapta saptordhvam jaghanadibhih
Great philosophers imagine that the complete planeary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord.
पुरुषस्य मुखं ब्रह्म क्षत्रमेतस्य बाहव: । ऊर्वोर्वैश्यो भगवत: पद्भ्यां शूद्रो व्यजायत ॥ ३७ ॥
purusasya mukham brahma ksatram etasya bahavah urvor vaisyo bhagavatah padbhyam sudro vyajayata
The brahmanas represent His mouth, the ksatriyas His arms, the vaisyas His thighs, and the sudras are born of His legs.
भूर्लोक: कल्पित: पद्भ्यां भुवर्लोकोऽस्य नाभित: । हृदा स्वर्लोक उरसा महर्लोको महात्मन: ॥ ३८ ॥
bhurlokah kalpitah padbhyam bhuvarloko ’sya nabhitah hrda svarloka urasa maharloko mahatmanah
The lower planeary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planeary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planeary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord.
ग्रीवायां जनलोकोऽस्य तपोलोक: स्तनद्वयात् । मूर्धभि: सत्यलोकस्तु ब्रह्मलोक: सनातन: ॥ ३९ ॥
grivayam janaloko ’sya tapolokah stana-dvayat murdhabhih satyalokas tu brahmalokah sanatanah
From the forefront of the chest up to the neck of the universal form of the Lord are situated the planeary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planeary system, is situated on the head of the form. The spiritual planes, however, are eternal.
तत्कट्यां चातलं क्लृप्तमूरुभ्यां वितलं विभो: । जानुभ्यां सुतलं शुद्धं जङ्घाभ्यां तु तलातलम् ॥ ४० ॥ महातलं तु गुल्फाभ्यां प्रपदाभ्यां रसातलम् । पातालं पादतलत इति लोकमय: पुमान् ॥ ४१ ॥
tat-katyam catalam klptam urubhyam vitalam vibhoh janubhyam sutalam suddham janghabhyam tu talatalam mahatalam tu gulphabhyam prapadabhyam rasatalam patalam pada-talata iti lokamayah puman
My dear son Narada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talatala, on the shanks; the fifth, Mahatala, on the ankles; the sixth, Rasatala, on the upper portion of the feet; and the seventh, Patala, on the soles of the feet. Thus the virat form of the Lord is full of all planetary systems.
भूर्लोक: कल्पित: पद्भ्यां भुवर्लोकोऽस्य नाभित: । स्वर्लोक: कल्पितो मूर्ध्ना इति वा लोककल्पना ॥ ४२ ॥
bhurlokah kalpitah padbhyam bhuvarloko ’sya nabhitah svarlokah kalpito murdhna iti va loka-kalpana
Others may divide the whole planeary system into three divisions, namely the lower planeary systems on the legs (up to the earth), the middle planetary systems on the navel, and the upper planetary systems (Svarloka) from the chest to the head of the Supreme Personality.
