Second Skandha

Chapter 2(1): 39 shlokas

Chapter 2(2): 37 shlokas

Chapter 2(3): 25 shlokas

Chapter 2(4): 25 shlokas

Chapter 2(5): 42 shlokas

Chapter 2(6): 45 shlokas

Chapter 2(7): 53 shlokas

Chapter 2(8): 29 shlokas

Chapter 2(9): 45 shlokas

Chapter 2(10): 51 shlokas

Chapter 2(1)

‘Shri-Shuka said, “O king! Since it benefits the world, the question that you have asked is excellent. Men who know about the atman approve of it and it is supreme among all the things that should be heard. O Indra among kings! There are thousands of things that deserve to be heard by men, by those who cannot see the truth about the atman, by householders who are attached to objects that householders are interested in. O king! At night, the lifespan is taken away by sleep or by sexual intercourse and during the day, by the pursuit of artha and the maintenance of the family. A person is attached to the body, children, wife and related things and one’s own soldiers, ⁴³¹ even though these are not permanent. Though he can see that these will be destroyed, he still does not see. O descendant of the Bharata lineage! The illustrious lord, Hari, is in all atmans. Therefore, anyone who desires a state of freedom from fear, should hear about him, chant about him and remember him. Thus, the supreme gain of birth for any man is to remember Narayana at the end. This can be done through samkhya yoga, or by faithfully performing one’s own dharma. O king! Generally, sages withdraw themselves from rules and restraints. Basing themselves on the nirguna, ⁴³² they find delight in describing Hari’s qualities. This Purana named Bhagavata is revered by the brahmanas. ⁴³³ At the end of dvapara, I studied this from my father, Dvaipayana. O royal sage! I was firmly established in the nirguna. Even then, I studied this, since my intelligence was attracted to the accounts and pastimes of the one who is described in excellent shlokas. Since you are a devotee of the great one, I will recite it to you. One’s intelligence is then swiftly focused on devotion to Mukunda. O king! If a person has freed himself from worldly objects and desires a state of freedom from fear, and for yogis, the chanting of Hari’s names has been determined as the best mode. If one is inexperienced and distracted, what is the purpose of many years in this world? ⁴³⁴ It is better to try for a single muhurta ⁴³⁵ that is superior. There was a royal sage named Khatvanga, who got to know that he had only one muhurta of lifespan left. He abandoned everything and obtained freedom from fear with Hari. O Kouravya! You have seven days more of your life left. Therefore, you can now perform all the rituals required for welfare in the hereafter. When the end arrives, one should overcome all fear and use the weapon of detachment to sever all desire for the body and anything associated with it. A persevering person must leave home and bathe in the waters of sacred tirthas. He must be seated in a pure and secluded spot, on a seat that has been constructed in the proper way. In his mind, he must practise the three aksharas of the supreme brahman. ⁴³⁶ He must control his mind and his breath and not forget the seed of the brahman. He must use his mind to restrain the organs of the senses, which are like wheels. The intelligence is the charioteer. If the mind is addicted to action, he must use his intelligence to fix it on what is auspicious. Therefore, with undivided consciousness, one must meditate on his ⁴³⁷ body, one limb after another. The mind will then be freed from material objects and none of this will be remembered. On attaining Vishnu’s supreme state, the mind is delighted. The mind and the atman are confounded and distracted by rajas and tamas. However, by focusing on meditation, a persevering person can counter these and destroy the taints caused by these. By practising and meditating in this way, yogis quickly develop the characteristics of bhakti. ⁴³⁸ On perceiving what is beneficial, they seek refuge in yoga.”

‘The king asked, “O brahmana! What is the approved method of practising dharana? ⁴³⁹ What type swiftly removes the impurities from a man’s mind?”

‘Shri-Shuka replied, “One must control the asana and one must control the breathing. ⁴⁴⁰ One must conquer attachment and conquer the senses. One must use one’s intelligence to fix one’s mind on the illustrious one’s gross form. ⁴⁴¹ This special form is the greatest of the great and the universe of past, present and future consequences is clearly manifested in this form. This body is like an egg and is covered in seven sheaths. ⁴⁴² This is the illustrious one as Vairaja Purusha ⁴⁴³ and he is the object of dharana. Patala is read as the soles of the feet of the creator of the universe, rasatala as his heels, mahatala as his ankles and talatala as the Purusha’s shanks. ⁴⁴⁴ Sutala constitutes the knees of this universal form, vitala and atala are the two thighs. O lord of the earth! His hips are the surface of the earth ⁴⁴⁵ and the firmament ⁴⁴⁶ as the depression of his navel. It is said that the large number of stellar bodies constitute this Purusha’s chest, maharloka is his neck, janarloka is his mouth, taparloka is his forehead and satyaloka is the crest of this thousand-headed one. ⁴⁴⁷ Indra and the other resplendent gods are said to be his arms, the directions are his ears and sound is his sense of hearing. Nasatya and Dasra ⁴⁴⁸ constitute the supreme one’s nose. Scent is his sense of smell and the blazing fire is his mouth. His eye pits are the firmament and his eyeballs are the sun. Day and night are Vishnu’s eyelashes. Parameshthi ⁴⁴⁹ resides in his eyebrows and yawning. Water is his palate and taste is his tongue. Chhandas ⁴⁵⁰ are said to be the aperture in the infinite one’s head. ⁴⁵¹ His large tusks are Yama and the signs of affection are his teeth. His laugh is the maya that maddens people. His sidelong glance is the never-ending creation. Modesty is his upper lip and greed is his lower lip. His chest is dharma and the path of adharma is his back. Brahma is his penis and Mitra and Varuna are his testicles. The oceans are his belly and the mountains are his mass of bones. O Indra among kings! The rivers are his veins and the trees are his body hair. His body is the universe. The wind, infinite in force, is his breath. His movement is the passage of time and his deeds result in the flow of qualities. ⁴⁵² O noble one of the Kuru lineage! The clouds which carry water are the lord’s hair. The sandhyas are the garments of the supreme one. It is said the unmanifest one ⁴⁵³ is in his heart and the moon is in his mind, which is the store of all kinds of transformations. It is said that Mahat is the power of his intellect. He resides in all atmans and Rudra is in his inner organs. His nails are horses, mules, camels and elephants. Deer and all other animals are his hips. Birds are his wonderful means of expression. Manu is his power of comprehension and he resides in human beings. Gandharvas, vidyadharas, charanas and apsaras ⁴⁵⁴ are said to be his musical notes and memories. The armies of the asuras are his valour. The great-souled one has the brahmanas as his mouth, the kshatriyas as his arms, the vaishyas as his thighs and the dark-complexioned ones as his feet. ⁴⁵⁵ All the different categories of gods worshipped under different names constitute his essence. Sacrifices performed with diverse objects constitute his work. I have told you about the way in which the lord’s body is spread out. One should focus dharana on this gross form, using one’s mind and intelligence. There is nothing beyond this. Just as people see their relatives in dreams, this atman experiences everything through his intelligence and encompasses everything. One must worship him, the true one who is the store of bliss. If one does not want one’s own atman to be debased, one should not be attached to anything else.”’

Chapter 2(2)

‘Shri-Shuka said, “In the past, the one who created himself ⁴⁵⁶ lost his memory. ⁴⁵⁷ He used this dharana to contemplate and please him and regained his memory. So as to create again, he obtained his infallible vision and could use his intelligence to create everything as it had been earlier. These paths represent the sound of the brahman and are contemplated on by all kinds of meaningless names. ⁴⁵⁸ Even the wise can circle around amidst these, full of maya, and not attain the desired objective, like one who is asleep. Hence, a wise and undistracted person must fix his intelligence only on the names that serve the objective. Otherwise, he will endeavour for that which does not achieve the objective. He must consider the exertion made. When one possesses the flat earth, why should one strive for a bed? When one accomplishes the purpose with one’s own arms, what is the need for pillows? When one can use the cups of one’s hands, why does one need different kinds of vessels? When the directions ⁴⁵⁹ and bark can serve the purpose, why does one need garments? Are there no tattered rags along the path? Do the trees, which support others, ⁴⁶⁰ not provide alms? Have the rivers dried up? ⁴⁶¹ Have the caves been closed? ⁴⁶² Does the unvanquished one not support those who seek refuge with him? Why should wise people serve those who are blind and insolent because of their wealth? In this way, one must search out the truth in one’s own heart and become successful in pleasing one’s atman by fixing oneself on the illustrious and infinite one. Thus detached, one must always worship the eternal and supreme one, for the sake of being freed from this cycle of life. People fall into the river Vaitarani ⁴⁶³ and are overtaken by repentance because of what they themselves have done. On seeing this, who, except animals, will take the names of things that are not permanent? Some think of Purusha residing in the region of one’s own heart, inside one’s own body, and only a short span in height. They remember and conceive him as a four-armed one, holding a lotus, a chakra, a conch shell and a club. His face is gracious. His lotus eyes are large. His garments are as tawny ⁴⁶⁴ as the filament of a kadamba flower. He has golden bracelets decorated with expensive jewels. His diadem and earrings sparkle with expensive jewels. There is a blossoming lotus at the centre and the lords of yoga place his delicate feet there. ⁴⁶⁵ He bears the mark of Shri ⁴⁶⁶ and wears the Koustubha jewel around his neck. He is beautiful, garlanded with fresh wild flowers. He is adorned with an extremely expensive girdle, rings, anklets, bangles and other ornaments. His glossy and spotless hair is curly and dark blue. His pleasant face is beautiful because of its smile. His generous pastimes, smiles, glances and the movement of his eyebrows indicate his favours. As long as this form can be held in one’s mind through dharana, this is the lord’s form one must look towards and think about. Step by step, one must use one’s intellect to meditate on the limbs of the one who wields the club, from the feet to his smile. After one has successfully meditated on one part, one leaves that and moving up, meditates on another part. In this way, step by step, the intellect is purified. As long as great devotion in the lord of the universe is not generated, the seer of this world and the next must meditate on this gross form of Purusha. After the end of the rituals, he must attentively remember this form. O dear one! Whenever an ascetic desires to give up this world, his mind should not be attached to the time or the place. He must use his mind to control his breath of life and be seated in a pleasant place, without being disturbed. The mind must be controlled through one’s own purified intellect. The kshetrajna must thus be merged into the atman. ⁴⁶⁷ The persevering person thus merges the atman into the atman. ⁴⁶⁸ Having obtained tranquility, he ceases from all action. Time, which can control those who do not blink, ⁴⁶⁹ has no presence there. Nor do the gods who are regarded as the lords of the universe. There is no sattva, rajas or tamas there. There are no transformations there, no primary and secondary. ⁴⁷⁰ There are those who wish to avoid that which is non-existent. Therefore, they affectionately fix themselves on the supreme feet of the eternal Vishnu and avoid all other kinds of misconception. Step by step, they accept his revered feet in their hearts. Thus should the sage withdraw and base himself, using the strength and insight of his knowledge and regulating his subsistence. He should use his foot to press down on his anus and conquering all exhaustion, race his breath of life up to the six places. ⁴⁷¹ He must push it up from the navel to the heart ⁴⁷² and from there, the sage will take udana up to the chest. Using his intellect, the spirited one will then search out and slowly convey it to the root of the palate. ⁴⁷³ From there, he will then take it up to between the eyebrows. ⁴⁷⁴ He will be detached and will control the seven outlets. ⁴⁷⁵ With an unwavering gaze, he must remain in that position for half a muhurta. He will then penetrate the crown of the head ⁴⁷⁶ and abandoning everything, obtain the supreme. O king! If he desires to go where Parameshthi ⁴⁷⁷ is, or to the places where those in the sky ⁴⁷⁸ are said to find their pleasure, or become lord over the eight powers, ⁴⁷⁹ or attain the qualities, ⁴⁸⁰ he should go there with his mind and his senses. The lords of yoga are said to be those whose breath of life is inside their atmans and therefore, inside and outside the three worlds, using their learning, austerities, yoga and meditation. Those who pursue action cannot travel in this fashion. O king! Such a person first passes through the sky and reaches the place known as Vaishvanara. ⁴⁸¹ He passes through sushumna and the radiant path of the brahman, cleansed of all dirt. ⁴⁸² Above that, he goes to the shaishumara chakra, which is like the navel of the universe, and is united with Hari. Alone, the atman reaches this subtle and pure form of Vishnu. The learned ones who know about the brahman reach and worship it, delighting themselves there for the duration of one kalpa. At the end of this, they see the universe being consumed by a fire that emanates from Ananta’s ⁴⁸³ mouth. These devout lords of success then dwell in Parameshthi’s abode ⁴⁸⁴ for two parardhas. ⁴⁸⁵ There is no sorrow there, nor old age or death. There is no affliction of any kind, with the exception of mental anxiety, resulting out of compassion at the sight of those who do not know about this path and who therefore suffer from the insurmountable miseries of birth and death. In particular, having reached that spot, ⁴⁸⁶ he is without fear and unites his atman and subtle form with water and slowly thereafter, with fire, energy and wind. In the course of time, he blends with space and merges his atman into that great form. The yogi reaches smell through the sense of smell, taste through the sense of taste, form through sight, the sense of touch through the skin, sound, the quality of the sky, through the sense of hearing and all desires through prana. He withdraws the gross and subtle senses and enters a mental plane that is full of ego and divinity. ⁴⁸⁷ Having transcended these, he obtains the state of perfect knowledge, where all the qualities are neutralized. The atman finds tranquility in the atman. ⁴⁸⁸ When everything else ceases, bliss is found in a state of bliss. O dear one! If a person reaches this state of the illustrious one, he does not become attached to this world again. O king! You asked me and I have described to you the eternal path sung about in the Vedas. In ancient times, Brahma worshipped and satisfied the illustrious Vasudeva and was told about this. For those who are wandering around in the circle of existence, there is no other path that is auspicious. By resorting to bhakti yoga, one obtains the illustrious Vasudeva. Attentively, the illustrious Brahma examined all this and the three ⁴⁸⁹ and determined how the mind could be focused, so that there is affection towards the atman. ⁴⁹⁰ The illustrious Hari can be discerned in all creatures and in their atmans. Those with insight can see this through their intellect and infer it through the signs. O king! Therefore, among men, everywhere and in every place, with all one’s soul, the illustrious Hari must be heard about, chanted about and remembered. Virtuous ones use their atmans to drink up the immortal accounts about the illustrious one and their organs of hearing become full. If they are again contaminated by material objects, they go to him and climb up to his lotus feet.”’

Chapter 2(3)

‘Shri-Shuka said, “This is what you had asked me about, about what learned men should do, especially men who are about to die. One who desires Brahma’s radiance should worship the lord Brahma, one who desires the senses, Indra and one who desires offspring should worship the Prajapatis. One who desires prosperity should worship the goddess Maya, ⁴⁹¹ one who desires energy Vibhavasu, ⁴⁹² one who desires wealth should worship the Vasus and one who desires valour should worship the valiant Rudra. One who desires food and similar things should worship Aditi, one who desires heaven should worship Aditi’s sons, ⁴⁹³ one who desires a kingdom should worship the Vishvadevas and one who desires to control people should worship the Sadhyas. One who desires a long lifespan should worship the two gods, the Ashvins, one who desires health should worship Ila ⁴⁹⁴ and a man who desires a steady position should worship the earth and the sky, the mothers of the world. One who desires beauty should worship the gandharvas, one who desires women should worship the apsara Urvashi and one who desires suzerainty over everyone should worship Parameshthi. One who desires fame should worship Yajna, ⁴⁹⁵ one who desires treasures should worship Prachetas, ⁴⁹⁶ one who desires learning should worship Girisha ⁴⁹⁷ and one who desires a happy marriage should worship Uma. For the sake of dharma one should worship Uttamashloka, ⁴⁹⁸ for the sake of offspring and their protection one should worship the ancestors, for the sake of protection one must worship virtuous people and for the sake of spirit one must worship the large number of Maruts. One who desires a kingdom must worship the divinity Manu and one who desires to control spells must worship Nirriti. ⁴⁹⁹ One who desires objects of pleasure must worship Soma and one who seeks freedom from desire must worship the supreme Purusha. A person who is extensive in intelligence and has no desires, or has satisfied all desires, or desires liberation, must worship the supreme Purusha with intense bhakti yoga. In this world, all the people who worship can obtain many kinds of benefit. However, unwavering devotion to the illustrious one only comes through association with the devotees of the illustrious one. Knowledge comes through the suspension of the circling of qualities and it creates self-satisfaction because there is no attachment to the qualities. This is the approved path of bhakti yoga, which leads to emancipation. ⁵⁰⁰ Who will withdraw from Hari’s accounts and who will not be attached to them?”’

Shounaka asked, ‘The king, bull among the Bharata lineage, heard all that had been said. What did he next ask the wise rishi who was Vyasa’s son? O Suta! O learned one! We wish to hear and you should speak to us about this. Accounts of Hari, and the accounts that follow, must certainly be heard in assemblies of virtuous people. The maharatha king was the illustrious one’s devotee. Even as a child, when he used to play with dolls, he used to imitate Krishna’s pastimes. Vyasa’s illustrious son was devoted to Vasudeva. When there was a meeting of virtuous people, the pervasive qualities of the praiseworthy one must have been spoken about. The rising, setting and movements ⁵⁰¹ take away the lifespans of men, with the exception of the time that is spent in conversing about Uttamashloka. Are trees not alive? Do bellows ⁵⁰² not breathe? Do domestic and other animals not eat and discharge semen? A man whose ears have never heard praises of Gada’s elder brother is an animal, like a dog, a boar, a camel, or a donkey. If a man has not heard about Urukrama’s valour, his ears are like a snake’s hole. O Suta! If he has never loudly chanted about the praiseworthy one, his tongue is like that of a frog. Even if the head is covered in a headdress or diadem, if it has not bowed down to Mukunda, it is a great burden. Our hands, even if they are adorned with golden bangles, are like the hands of dead bodies if they do not worship Hari. When the eyes of men do not look at Vishnu’s signs, they are like the eyes on a peacock. ⁵⁰³ When the feet of men do not go to Hari’s kshetras, they are like trunks generated from trees. If a mortal person has not received the dust from the illustrious one’s feet, even if he is alive, he is like a corpse. If a man does not know the smell of tulasi leaves placed at the handsome Vishnu’s feet, even if he breathes, he is a corpse. If a heart hears Hari’s names being chanted with concentration, and is not moved, or is moved but the eyes do not fill with tears, and if the body hair does not stand up in delight, its essence is made out of hard stone. O dear one! Whatever you say pleases our minds, since this was spoken by Vyasa’s son, who was learned about the atman and was a foremost devotee of the illustrious one. The virtuous and accomplished one was asked by the king.’

Chapter 2(4)

Suta said, ‘Uttara’s son heard the words of Vyasa’s son and made up his mind to realize the atman by fixing his steady intelligence on Krishna. He gave up his deep-rooted and constant sense of ownership towards his body, his wife, his sons, his palace, his animals, his riches and his kingdom, and was no longer disturbed. O supreme ones! The great-minded one was faithful in thinking and hearing about Krishna. Knowing his imminent state, he renounced all action that led to the three objectives. ⁵⁰⁴ Just as you have asked me, he asked about the truth. He firmly fixed his atman on devotion towards Vasudeva.

‘The king said, “O brahmana! O one who knows about everything! O unblemished one! The words that you have spoken are proper. As you speak about Hari’s account, my darkness ⁵⁰⁵ is being dispelled. I again wish to know how the illustrious one used his maya to create the universe. This is impossible for even the great lords ⁵⁰⁶ to comprehend. How does the great one preserve and withdraw again? What strengths does he resort to? The supreme Purusha is supreme in his strength. How does he sport himself? How does he directly sport and make others sport? O brahmana! The illustrious Hari is indeed wonderful in his deeds. Even if wise ones try, they find it impossible to comprehend it. He assumes the qualities of Prakriti, simultaneously, or one after another. Though he is one, he assumes many different forms and acts through many different births.”’

Suta answered, ‘The king thus invited him ⁵⁰⁷ to speak about Hari’s qualities. Remembering Hrishikesha, he stared to speak.

‘Shri-Shuka said, “I again bow down before the supreme Purusha. For the sake of creation, preservation and destruction, he uses his pastimes. He assumes bodies with the three attributes. ⁵⁰⁸ Though his paths are inconceivable, he is inside all creation. I again bow to the one who removes the afflictions of virtuous ones and curbs the growth of those who are wicked. He is the embodiment of sattva. In particular, if a man is in the paramahamsa state, he is the one who delivers what is being sought. I repeatedly bow down before the bull among the Satvatas. He is far away from those who are critical and practitioners of wrong kinds of yoga. He restrains them through his great tranquility and powers. I bow down to the one who has his own abode in the brahman. Chanting about him, remembering him, glancing towards him, bowing down to him, hearing about him and worshipping him instantly cleanse the taints in the worlds. I bow down to the auspicious one who is heard about. Accomplished ones resort to his feet and with all their inner souls, give themselves up to being attached to him. Without any difficulty, they then attain the state of the brahman. I bow down to the auspicious one who is heard about. Those who are ascetics, those who are givers of alms, those who are illustrious, those who are spirited, those who know about the mantras and those who follow everything auspicious cannot obtain benefit without offering themselves to him. I bow down to the auspicious one who is heard about. Kiratas, Hunas, Andhras, Pulindas, Pulkashas, Abhiras, Kankas, Yavanas, Khasas and others who are wicked are purified by seeking refuge with his devotees. I bow down before Lord Vishnu. He is the supreme lord of those who know about the atman. The three ⁵⁰⁹ are in him. Dharma is in him. Austerities are in him. Those who are beyond the illusory, Aja, ⁵¹⁰ Shankara and the others, go to him and observe his form, which is beyond dispute. May the illustrious one show me his favours. He is the lord of prosperity. He is the lord of sacrifices. He is the lord of subjects. He is the lord of wisdom. He is the lord of the worlds. He is the lord of the earth. He is the lord and refuge of Andhakas, Vrishnis and Satvatas. May the illustrious one, the lord of all those who are virtuous, show me his favours. His lotus feet are thought of in the course of meditation. The wise ones cleanse their wisdom and perceive the truth about the atman. They speak of him as they will. ⁵¹¹ May the illustrious Mukunda show me his favours. In ancient times, he urged and extended memory and Sarsasvati in Aja’s heart and with her own signs, she seemed to be manifested from his mouth. ⁵¹² May the bull among all rishis show me his favours. In ancient times, the lord Purusha, who was lying down, created the great elements ⁵¹³ and manifested himself in them for creation. He used sixteen of his parts to enjoy the sixteen qualities. ⁵¹⁴ May the illustrious one decorate my speech. I bow down to Vasudeva and to the illustrious composer. ⁵¹⁵ Like liquor, amiable ones drink drops of knowledge that emerged from his lotus-like mouth. O king! This is what Narada asked the one who was born first, the source of the Vedas, ⁵¹⁶ and he was informed about this directly by Hari himself.”’

Chapter 2(5)

‘“Narada asked, ‘O god of the gods! O one who created beings! O first one to be born! I bow down before you. Please tell me about the knowledge that instructs a person about how to know the truth about the atman. O lord! What are the forms and manifestations of this creation? How is it preserved? Also tell me the truth about what happens to it thereafter. ⁵¹⁷ Tell me the truth about everything. O lord! You know everything about this, the past, the present and the future. Like a myrobalan in your hand, the universe and all knowledge is vested in you. What is your knowledge? What is your support? Who controls you? What is your nature? Do you create beings alone, using your own maya for that creation? Do you create them yourself? There is no defeat in you. Like a spider producing strands without any aid, do you only use your own strength? O lord! I do not know of anyone who is superior, inferior, or equal to you. Everything permanent and transitory, with name, form and qualities, has been created by no one other than you. Controlling yourself, you performed terrible austerities, without suffering from exhaustion. Therefore, should we doubt the existence of a superior? I have asked you about all of this. O one who is omniscient! O one who is the lord of everything! Please explain the truth, so that I am instructed by someone who is learned.’

‘“Brahma replied, ‘O child! You are extremely compassionate and curious. O amiable one! You have urged me to show you the valour of the illustrious one. What you have told me about you not knowing a person who is superior to me is not false. However, if you only know about me, you only know that much. He illuminates the universe with his rays. It is his manifestations that I manifest. This is like the fire, the moon, the firmament, the planets and the stars reflecting the sun. I bow down to the illustrious one. We meditate on Vasudeva. I am spoken of as the preceptor of the universe. However, his maya is invincible. She ⁵¹⁸ is ashamed of remaining in the line of vision. Therefore, evil-minded ones are confounded and said, “This is mine. This is I.” Objects, deeds, time and the natural proclivities of beings are all part of Vasudeva, the supreme brahman. In truth, there is no other objective. The Vedas say that Narayana is supreme. The gods have been generated from Narayana’s body. Narayana is superior to the worlds. ⁵¹⁹ Narayana is superior to sacrifices. Narayana is superior to yoga. Narayana is superior to austerities. Narayana is superior to knowledge. Narayana is superior to all destinations. It is because of the glance of the mysterious lord, with everything in his atman, that I have been created and create this creation for the sake of further creation. I have been urged by his glance. He is without qualities. But for the sake of creation, preservation and destruction, the lord has used his maya to assume the three qualities of sattva, rajas and tamas. Though the Purusha is always free, he is bound down in qualities and resorts to action, cause of action, the agent of action, material knowledge and rituals. O brahmana! The illustrious Adhokshaja cannot be perceived through the three attributes. ⁵²⁰ He follows his own path and is the lord of everything and of me. He is the lord of maya and uses his own maya, as he himself wills, for the sake of time, action and deeds. They appear thus and again go back to him. Time leads to a distortion in the qualities, as a consequence of the transformation of nature. After Purusha was manifested, Mahat was born for the sake of action. ⁵²¹ Mahat was transformed by an increase in rajas and sattva. Subsequently, when nature was suffused with tamas, activities that led to knowledge of material objects came into being. This is known as ahamkara and manifested itself in three forms—vaikarika, ⁵²² taijasa ⁵²³ and tamasa. O lord! These are powers of material objects, powers of acting and powers of knowledge. The tamasa transformation led to the creation of the elements, and space was generated. Like the relationship between a seer and the object seen, its ⁵²⁴ form and attributes are the quality of sound. When the sky was transformed, air was generated and its attribute is the quality of touch. Because of what preceded it, it also possesses the quality of sound, and the breath of life, vigour and strength result from it. When air was transformed, time, action and nature followed. Fire and its attribute resulted and there were also the attributes of touch and sound. ⁵²⁵ When fire was transformed, water and its attribute of taste resulted. However, the attributes of form, touch and sound were also assumed. When water was transformed, the earth ⁵²⁶ and its attribute of smell resulted. However, the preceding attributes of taste, form, touch and sound were also assumed. Mind and the ten vaikarika gods were born from vaikarika. These were the ones who presided over the directions, Vayu, Surya, Prachetas, the two Ashvins, and Agni, Indra, Upendra, Mitra and Ka. ⁵²⁷ Through a transformation in taijasa, the five senses were generated, the five that give capacity for knowledge, ⁵²⁸ the five that give capacity for acting, ⁵²⁹ intelligence, the breath of life and energy were generated, such as the sense of hearing, the sense of smell, the sense of sight, the sense of taste, the sense of touch, the sense of speech, the genital organs, the legs and the anus. O excellent brahmana! As long as the elements, the senses, the mind and the attributes were not brought together, it was impossible for the body to be created. Urged by the strength of the illustrious one, they were assimilated with each other. Everything, both the permanent and the temporary, was created. There was an egg that was not manifest, ⁵³⁰ lying down in the water. At the end of one thousand years, the lord of beings made this manifest and infused time, action and nature. Purusha split the egg and emerged, with thousands of thighs, legs, arms and eyes and thousands of mouths and heads. Learned ones think of the worlds being located in his form, there are seven above the waist and there are seven that are below the hips. Brahmanas are Purusha’s mouth and kshatriyas are his arms. Vaishyas are the illustrious one’s thighs and shudras were born from his feet. Bhurloka ⁵³¹ is thought to be his feet and bhuvarloka is his navel. Svarloka is his heart and maharloka is the great-souled one’s chest. Janaloka is his neck and tapoloka is the area between his breasts. ⁵³² Satyaloka is in his head. Brahmaloka is eternal. ⁵³³ O lord! Atala is in his hips and vitala is located in his thighs. The pure sutala is in his knees and talatala is in his shanks. Mahatala is in his calves and rasatala is in the upper parts of his feet. Patala is in the soles of his feet. Thus, Purusha is full of the worlds. There are some people who have thought of the worlds differently. Bhurloka has been thought to be in his feet, bhuvarloka in his navel and svarloka has been thought of as his head.’”’

Chapter 2(6)

‘“Brahma said, ‘His mouth, where Agni resides, is the source of speech. The seven constituents of his body give rise to the chhandas. ⁵³⁴ His tongue is the source of havya, kavya, amrita, food and all flavours. ⁵³⁵ His supreme nostrils are the source of all kinds of vital airs and Vayu. His sense of smell is the source of the two Ashvins, herbs and delightful fragrances. His eyes are the source of form, energy and illumination. The sky and the sun are in his pupils. His ears are the directions and tirthas. His sense of hearing is the source of space and sound. His body is the source of all objects and everything that is auspicious. His skin is the source of touch, Vayu and all kinds of sacrifices. All trees and herbs result from his body hair, such as those that are used for sacrifices. His hair, beard and nails give rise to stone, iron, clouds and lightning. His arms are the guardians of the world, who are the performers of general auspicious deeds. His strides are bhurloka, bhuvarloka and svarloka, and for the sake of benefit and refuge. Hari’s feet are the support for those who want all the excellent objects of desire. His penis is the source of water, semen, creation, rain and Prajapati. His genital organs are the cause of pleasure that comes through offspring. O Narada! His anus is the abode of Yama and Mitra and the place for evacuation. His rectum is said to be the source of violence, Nairitti, death and hell. His back is the source of defeat, adharma and tamas. His arteries and veins are the source of male and female rivers. His bones are the source of mountain ranges. His stomach is known as the source of the unmanifest, the juices in food, the oceans and the destruction of creatures. Purusha’s heart is the source of the mind. Dharma, you, I, the Kumaras, ⁵³⁶ Bhava, ⁵³⁷ knowledge and sattva are dependent on the supreme one’s atman. I, you, Bhava, the sages who are your elders, ⁵³⁸ the gods, asuras, men, nagas, birds, deer, reptiles, gandharvas, apsaras, yakshas, rakshas, ⁵³⁹ the large number of bhutas, serpents, animals, ancestors, Siddhas, vidyadharas, charanas, trees, all the many kinds of creatures that dwell in water, on land and in the sky, planets, nakshatras, comets, stars, lightning, thunder, clouds are nothing but this Purusha. He is the past, the present and the future. He pervades the universe, but is only the length of a span. The sun extends its powers to illuminate what is inside and outside it. In that way, the large Purusha illuminates everything inside and outside. He is the lord of immortality and freedom from fear and transcends mortality and action for fruits. O brahmana! Therefore, the greatness of Purusha is impossible to measure. The learned know him as Sthitipada, ⁵⁴⁰ since all creatures are established in one of his feet. Immortality, freedom from hardships and freedom from fear are his three heads, which are beyond what is at the top. ⁵⁴¹ The three feet that are outside the three worlds ⁵⁴² are for the ashramas that do not lead to the generation of offspring. ⁵⁴³ There are others who do not follow great vows and are in the householder stage. They are inside the three worlds. The one who pervades the universe is the final destination of both those who control ⁵⁴⁴ and those who do not control. Purusha is the refuge for both knowledge and ignorance. Virat consists of the elements, senses and qualities and was from the egg. However, just as the sun, which heats the universe, is distinct from its rays, he transcends the material of the egg. I was born from the lotus in the navel of the great-souled one. With the exception of the Purusha’s body, I did not know of any other materials that could be used for the sacrifice. O excellent one! For a sacrifice, animals, trees, kusha grass, a sacrificial arena with the best qualities, an auspicious time, other objects, herbs, vegetable products, honey, gold, earth, water, Rig Veda, Yajur Veda, Sama Veda, four chief priests for the sacrifice, ⁵⁴⁵ names that are invoked, ⁵⁴⁶ mantras, dakshina, ⁵⁴⁷ vows, a specific order for the gods, kalpa, ⁵⁴⁸ sankalpa, ⁵⁴⁹ tantra, specific movements, intelligence, atonement ⁵⁵⁰ and dedication are necessary. I collected all this material from Purusha’s body. I collected an abundance of these objects from Purusha’s body. Purusha is himself the sacrifice. He is the lord worshipped through the sacrifice. Your nine brothers are Prajapatis. ⁵⁵¹ Controlling themselves, they performed the sacrifice to the manifest and unmanifest Purusha. In the course of time, the Manus, other rishis, the ancestors, the gods, daityas and humans performed sacrifices to the lord and worshipped him. Everything in the universe is located in the illustrious Narayana. He is without qualities, but uses his maya to himself assume qualities at the time of creation. I create when I am engaged by him. It is under his control that Hara ⁵⁵² destroys. He preserves the universe in his form of Purusha. He is the one who wields these three powers. ⁵⁵³ O son! I have told you what you asked me about. The illustrious one exists in everything that one can think of. He is the permanent and the transient. O dear one! No statement of mine has ever been seen to be untrue. My mind does not follow anything that is untrue. My senses are never attracted towards a path that is not virtuous. This is because I attentively hold Hari close to my heart. I am revered because I am full of knowledge and full of austerities. I have been worshipped as the chief of the Prajapatis. I am controlled and accomplished and resort to yoga. However, I do not know how I myself have been created. I surrender myself before his feet, which sever the cycle of life and bring benediction and all that is extremely auspicious. Like the sky, which does not know its limits, he cannot measure the limits of his powers and maya. How can others? You, or I, or Vamadeva ⁵⁵⁴ do not know his measure. How can other gods? Our intelligence is confounded by his maya. According to our capacities, we can only comprehend what has been created. We and the others chant about his avataras and deeds. But we do not know the truth about him. I bow down to the illustrious one. He is the original Purusha, without birth. From one kalpa to another kalpa, he uses his own atman to create himself within his own atman. He is the preserver and he is the destroyer. He is pure knowledge, existing properly in all of us. He is the absolute truth. He is without beginning and without end. He is without qualities. He is everlasting and without decay. O rishi! When their atmans, senses and bodies become tranquil, sages obtain him. But when one tries to reach him through untenable and distorted arguments, he vanishes. Purusha is the first avatara of the supreme one. Time, nature, qualities, cause, effect, the mind, the elements, transformations, qualities, senses, Virat, ⁵⁵⁵ Svarat, ⁵⁵⁶ everything immobile and everything that moves are forms of the great one. I, Bhava, ⁵⁵⁷ Yajna, ⁵⁵⁸ these lords of the subjects, ⁵⁵⁹ Daksha and the others, you and the others, the protectors of svarloka, the protectors of the world of the birds, the protectors of the world of men, the protectors of the nether regions, the lords of gandharvas, vidyadharas and charanas, the protectors of yakshas, rakshas, serpents and nagas, the bulls among the rishis, the ancestors, the Indras among the daityas, the lords of the Siddhas, the Indras among the danavas and all those who are lords of pretas, ⁵⁶⁰ pishachas, bhutas, kushmandas, ⁵⁶¹ aquatic animals and birds and everything else in the worlds that possesses greatness—is endowed with the illustrious one’s energy, mental powers, sensual powers, strength, forgiveness, beauty, modesty, prosperity, intelligence and wonderful complexion, regardless of whether it is with form or without form. He is the ultimate truth. O rishi! The supreme Purusha’s lilavataras ⁵⁶² are primarily worshipped. Drink in that account, in progressive order, so that all the impurities in the ear are dissolved. It is pleasant to hear.’”’

Chapter 2(7)

‘“Brahma said, ‘In his pastimes, the infinite one assumed a form that consisted of all the sacrifices, in order to raise up the surface of the earth. ⁵⁶³ He was like the wielder of the vajra, shattering mountains. Inside the great ocean, he used his tusks to shatter the first daitya. ⁵⁶⁴ He was then born as Suyajna, the son of Ruchi and Akuti. Through Dakshina, ⁵⁶⁵ he had the immortals as his sons, Suyama being the foremost. Since he removed the great afflictions the three worlds suffered from, Svayambhu Manu referred to him as Hari. ⁵⁶⁶ O brahmana! Through Devahuti, he was born in Kardama’s house, together with nine sisters. He told his own mother about the destination of the atman. Through those words, in that life, she was cleansed of all the taints and mud which accrue to the atman because of association with the qualities and obtained Kapila’s destination. ⁵⁶⁷ Atri sought a son. Satisfied, the illustrious one said, “I will give myself to you” and was known as Datta. ⁵⁶⁸ The dust of his lotus feet purified the bodies of Haihayas, Yadus and others and they obtained yoga and prosperity, in this world and in the next. In the beginning, to create many kinds of worlds, I tormented myself through austerities. Because of those austerities, he himself assumed the form of four “Sanas”. ⁵⁶⁹ In the devastation and deluge of the preceding kalpa, the truth about the atman had been destroyed. When they heard about it, those sages immediately realized the atman. Through Dharma and Murti, Daksha’s daughter, the illustrious one was born as Nara and Narayana, powerful because of their own austerities. Female divinities, companions of Ananga, were unable to make them deviate from their rituals and saw their likes emerge from him. ⁵⁷⁰ Indeed, with the rage in their eyes, they burnt down Kama. Though they burnt him down in rage, they could not withstand the consequences of this rage. Such rage is incapable of entering the pure one. ⁵⁷¹ How can Kama enter his mind? Though he was a child, he was pierced by the words uttered by a co-wife in the king’s presence. ⁵⁷² Yet a child, he took to the forest and performed austerities there. Pleased by the worship, he was granted a permanent position in the sky and was praised by the sages who are above him and below him. Vena traversed the wrong path. His manly deeds and good fortune were destroyed by the words spoken by the brahmanas and he descended into hell. In order to save him and the world, he became his son and milked the earth for all kinds of wealth. ⁵⁷³ He was born as Rishabha, the son of Nabhi and Sudevi. He was impartial towards everyone and performed jada yoga. This is a state accepted by the rishis as the paramahamsa state. One is steady in one’s tranquility and is liberated from all attachment. The illustrious one became Hayashira ⁵⁷⁴ at my sacrifice. Golden in complexion, he is himself the Purusha who presides over sacrifices. The chhandas are in him. Sacrifices are in him. He is the atman of all the gods. Beautiful and pleasant speech ⁵⁷⁵ appeared from his breathing. When a yuga was about to end, Manu ⁵⁷⁶ saw him in the form of Matsya. ⁵⁷⁷ He was the refuge for the earth and all the living creatures. I was terrified by that great fear and the Vedas fell down from my mouth into the water. He collected and restored the path of the Vedas and sported himself. The leaders of the immortals and the danavas churned the ocean of milk, desiring amrita. Assuming the form of a tortoise, he supported Mandara on his back. The pressing down of the mountain was like the scratching of an itch. Therefore, he went to sleep for a while. To dispel the great fear faced by the residents of heaven, he assumed the form of Nrisimha. ⁵⁷⁸ He rolled his eyebrows in rage and his tusks and visage were fierce. The Indra among the daityas quickly descended on him, wielding a club. However, he placed him on his lap and tore apart the writhing one with his nails. In a body of water, the leader of a herd ⁵⁷⁹ was seized by the leg by a crocodile that was superior in strength. Afflicted, it held a lotus in its tusk and said, “O original Purusha! O protector of all the worlds! The hearing of your name is auspicious. The hearing of your name is like a tirtha.” The immeasurable Hari heard the cry for help. With the chakra weapon in his hand, he mounted the king of the birds. ⁵⁸⁰ He severed the crocodile’s mouth with his chakra. The compassionate and illustrious one dragged the elephant out by seizing its trunk. Superior in qualities, he surpassed all of Aditi’s sons, who were older to him. ⁵⁸¹ The supreme one traversed the worlds. As a dwarf, he pretended to ask for land that could be covered in three of his strides. ⁵⁸² Even if a person treads along a false path, an owner’s property should not be taken away, except through asking. Bali did not desire anything, nor lordship over the gods. He purified his head with the water used to wash Urukrama’s feet and was firm in his vows. He did not wish to do anything other than what had been promised. O dear one! He dedicated his mind to Hari. O Narada! The illustrious one was satisfied with your great and increasing love towards him and your virtues. He spoke to you about yoga, knowledge and the Bhagavata, which is like a lamp for learning the truth about the atman. Those who seek refuge with Vasudeva can understand this easily. In different manvantaras, he presides as a descendant of the Manu lineage, using his own undeterred strength and chakra in the ten directions. He controls the wicked kings and extends his own deeds. The fame of his delightful character ascends to Satyaloka, above the three worlds. Through his own deeds, the illustrious one assumed the form of Dhanvantari. By uttering his name, the diseases of ailing men are swiftly destroyed. By obtaining his share of amrita in sacrifices, he grants long lifespans. Having descended into this world, he instructed about ayurveda. ⁵⁸³ The destruction of the kshatriyas was ordained by destiny. They desired to suffer the afflictions of hell, gave up the true path and hated brahmanas. The great-souled one was fierce in his valour and desired to uproot the thorns of the worlds. He used his axe, sharp at the edges, twenty-one times. ⁵⁸⁴ The lord of portions is favourably inclined towards us and descended in the Ikshvaku lineage, along with his different portions. Following his senior’s ⁵⁸⁵ instruction, he entered the forest with his beloved and younger brother. The one with the ten shoulders ⁵⁸⁶ obstructed him and was made to suffer. The limbs of the great ocean trembled with fear and it granted a passage. Like Hara, he glanced at the city of the enemy and wished to burn it down in rage. He was enraged and afflicted because his well-wisher ⁵⁸⁷ was far away. His blazing sight scorched the world of makaras, ⁵⁸⁸ serpents and crocodiles. The tusks of the great Indra’s mount crashed against his chest and were broken. Stuck there, in the chest of the one who was boastfully laughing, the tusks illuminated the direction. ⁵⁸⁹ He wished to instantly take away the life of the one who had abducted his wife. He twanged his bow and moved around between the two armies. The earth will suffer from the armies of those who are inferior to the gods and to remove this affliction, he will be born in his portions, from black hair and white hair. ⁵⁹⁰ His ways will be incomprehensible to people and he will perform deeds reflective of his own greatness. Though a child, he will take away the life of the one who assumed the form of a demoness. ⁵⁹¹ When three months old, he will overturn the cart with a kick of his foot. He will crawl between two arjuna trees whose tops touch the sky and uproot them. These are things that are impossible to think of. In Vraja, the animals of Vraja and their herdsmen will drink water mixed with poison. By showering down compassionate looks on them, he will bring them back to life. He will playfully jump into the water and chastise a serpent ⁵⁹² whose tongues will flicker because of its virulent poison. On the day of that divine deed, when everyone will be asleep in the night, a conflagration will burn down the dry forest and the residents of Vraja will think that their end has come. However, he and Bala, ⁵⁹³ invincible in their valour, will deliver them by asking them to close their eyes. His mother will seize whatever ropes and other binding material that she can find. However, it will be insufficient to tie down her son. When he yawns, the cowherd lady ⁵⁹⁴ will see all the worlds inside his mouth and be scared. But realization will dawn on her. ⁵⁹⁵ He will free Nanda from the fear caused by Varuna’s noose and the cowherds imprisoned in a cave by Maya’s son. ⁵⁹⁶ When everyone will be asleep in the night because of the extreme exhaustion from the work during the day, he will take the entire Gokula to the world of Vaikuntha. When the cowherds do not perform the sacrifice, the god ⁵⁹⁷ will shower down and flood Vraja, raining down for seven days. But though only seven years old, he will take compassion on the animals and protect them, playfully holding up the mountain ⁵⁹⁸ against the showers, like a mushroom. In the night, he will sport in the forest, awash with the white beams of the moon. He will be eager to start the dance of rasa, accompanied by songs with long and melodious music that will ignite sexual desire among the wives of the residents of Vraja. At that time, he will sever the head of Dhanada’s follower, the abductor. ⁵⁹⁹ There will be other wicked ones—Pralamba, Khara, ⁶⁰⁰ Dardura, Keshi, Arishta, wrestlers, ⁶⁰¹ the elephant, ⁶⁰² Kamsa, Yavana, ⁶⁰³ the ape, ⁶⁰⁴ Poundraka and the others, Shalva, Kuja, ⁶⁰⁵ Balvala, Dantavakra, Saptoksha, Shambara, Viduratha, Rukmi and the others, powerful commanders who wielded bows in battle, Kamboja, Matsya, Kuru, Srinjaya, Kekaya and the others. They will be destroyed through the apparent names of Bala, Partha and Bhima. In reality, they will be conveyed by Hari to an unblemished residence in his abode. In the course of time, men will be limited in intelligence, with short spans of life. They will find it difficult and impossible to digest the sacred texts he himself composed. Therefore, he will appear as Satyavati’s son ⁶⁰⁶ and divide the tree of the Vedas into different branches, appropriate for the age. The haters of the gods will faithfully follow the path indicated by the sacred texts. They will travel between cities in invisible vehicles constructed by Maya, destroying the worlds. He will confound their intelligence, with a desire to tempt them. He will don many kinds of attire and speak to them about what is not dharma. ⁶⁰⁷ At the end of the yuga, the illustrious one will chastise Kali. At that time, Hari’s exploits will not be discussed, not even in the houses of virtuous ones. Dvija people ⁶⁰⁸ will be heretics and vrishalas will be kings among men. Svaha, svadha and vashatkara will not be heard anywhere. Through his maya, the lord who is supreme in strength has assumed different forms—austerities, I, the rishis and the nine Prajapatis at the time of creation; dharma, sacrifices, Manus, immortals and kings at the time of preservation; and adharma, Hara and asuras filled with intolerance at the time of destruction. Who in this world can enumerate Vishnu’s valour, not even a wise person who has counted the particles of dust on earth? Unwavering, with one leg he transcended the three worlds and made the above, where there is equilibrium between the three qualities, tremble. ⁶⁰⁹ I, and all the sages who are your elder brothers, know about the complete maya and strength of Purusha, not to speak of those who are inferior to us. Shesha, the first god, has been singing about his qualities with one thousand mouths, but has still been unable to reach the end. There are those on whom the illustrious and infinite one confers his compassion. Without any falsehood, they resort to his feet with all their souls. They are the ones who comprehend the ultimate forms of the god’s maya, which are so very difficult to reach. They do not have any sense of ‘I’ and ‘mine’, not even for that which is devoured by dogs and jackals. ⁶¹⁰ O dear one! I know about the supreme one’s yoga maya. So do you, ⁶¹¹ Bhava, the illustrious and noble daitya, ⁶¹² Manu and his wife, ⁶¹³ Manu’s sons and daughters, Prachinabarhi, Ribhu, Anga, Dhruva, Ikshvaku, Aila, ⁶¹⁴ Muchukunda, Videha, ⁶¹⁵ Gadhi, Raghu, Ambarisha, Sagara, Gaya, Nahusha’s son ⁶¹⁶ and the others, Mandhatri, Alarka, Shatadhanva, Anu, Rantideva, Devavrata, ⁶¹⁷ Bali, Amurtaraya, Dilipa, Shoubhari, Utanka, Shibi, Devala, Pippalada, Sarasvata, Uddhava, Parashara, Bhurishena, others like Vibhishana, Hanumat, the one given by Upendra, ⁶¹⁸ Partha, Arshtishena, Vidura, Shrutadeva and other noble ones. They know and cross over the god’s maya. Women, shudras, Hunas, Shabaras and others who are wicked in their livelihood have become good in conduct, once they have been instructed and are devoted to the one with wonderful strides. So have those born as inferior species, not to speak of those who have sustained their learning. He is eternal and tranquil. He represents freedom from fear. He is pure and impartial and is both existent and non-existent. This is the truth about the paramatman. He is beyond the reach of speech and beyond action and rites performed for fruits. In his presence, all other kinds of maya are ashamed and return. This is the supreme state of the illustrious Purusha. He is the brahman, known as infinite bliss, without any sorrow. Ascetics who meditate on him have no need for yama or niyama, just as Indra does not need a spade to dig a well. They surrender themselves and give up all sense of self. The illustrious one bestows all that is auspicious. Sentiments, nature and the rules for virtuous behaviour, which lead to success, flow from him. When the elements that make up the body are destroyed, the body is also destroyed. But like the sky, the being inside ⁶¹⁹ is not destroyed and is not born again. O son! I have briefly explained to you the nature of the illustrious one, the creator of the universe. All that is cause and effect is no different from Hari. This is named Bhagavata and was told to me by the illustrious one. It is a collection of his powers. Make this more extensive, ⁶²⁰ so that there is devotion among men towards the illustrious Hari. With all your soul, decide to describe this entire store. If a person describes the lord’s maya, approves of the lord, or if a person always listens to it faithfully, his atman is never confounded by the maya.’”’

Chapter 2(8)

‘The king said, “O brahmana! Narada possessed insight about the divinity and Brahma instructed him to recount the qualities of the one who is without qualities. What did he say and to whom? O supreme among those who know about the truth! I wish to know the truth about this, the account of Hari’s extraordinary valour, extremely auspicious for people. O immensely fortunate one! Speak to me so that with my entire atman, I can immerse myself in Krishna, detached, so that my mind can discard my body. If a person always listens to it faithfully and on his own, chants about it, within a short period of time, the illustrious one enters his heart. Depending on one’s level and sentiments, Krishna enters the lotus ⁶²¹ through the ears and washes away all taints, like the autumn does to water. ⁶²² When a man’s atman is cleansed, he does not let go of Krishna’s feet. He is freed from all hardships, like a traveller in his own residence. ⁶²³ O brahmana! The body begins without elements, but is then constituted through elements. Is there a cause behind this, or does it happen on its own? ⁶²⁴ You know about this. Tell me. The lotus, which has in it the states and signs of all the worlds, sprouted from his belly. The size and form of Purusha’s body is said to be the same as this one. ⁶²⁵ What is the difference between the state and form of the two? Through the favours of the one who is inside the atmans of all creatures, Aja ⁶²⁶ creates beings and it was through his favours that the one who was born from the lotus in the navel could see his form. Purusha is the creator, preserver and destroyer of the universe. The lord of maya is free of his own maya. He lies down, inside every heart. We have earlier heard that all the worlds and their guardians were created from Purusha’s body. The worlds and their guardians are also inside his body. ⁶²⁷ What is the duration of a kalpa and a vikalpa? ⁶²⁸ How is time measured? What do the words past, present and future mean? What are the lifespans of beings? O supreme among brahmanas! What is the nature of the progress of time? Though long, it seems to be short. What kind of destinations does karma lead to? What are the consequences of the accumulation of different kinds of karma? What qualities lead to one with qualities ⁶²⁹ and what lead to undesired consequences? How did the creation of the earth, patala, the directions, the sky, planets, nakshatras, mountains, rivers, oceans, continents and their inhabitants occur? What was the size of the cosmic egg, measured separately from the inside and the outside? What is the conduct of great entities? What is the determination of varnas and ashramas? What are yugas and what is the duration of a yuga? What is the nature of dharma in one yuga and in another yuga? What are Hari’s wonderful descents and conduct? What is the general dharma for humans? Is there anything that is specific? What is the dharma for shrenis ⁶³⁰ and royal sages? What should be done when there are difficulties in remaining alive? ⁶³¹ What is the number of tattvas? ⁶³² What are their signs and the causes that lead to the signs? What are the methods for worshipping Purusha? What is adhyatmika ⁶³³ yoga? What are the powers and movements of lords of yoga? How is the linga of a yogi detached? ⁶³⁴ What are the texts of Vedas, Upavedas, dharma, Itihasa and Puranas? ⁶³⁵ How are all beings created, destroyed and submerged in the deluge? If one desires the three objectives, ⁶³⁶ what are the ordinances for performing sacrifices and other auspicious things? How do created beings repent and how are they born as heretics? How is the atman liberated from its bondage? How does it attain its true nature? The illustrious and self-dependent one sports with his own maya. At the time of destruction, how does the lord separate himself from his maya and remain as a witness? O illustrious one! In progressive order, I have asked you about all of this. O great sage! I have sought refuge with you. You should let me know the truth about all this. You know the facts about all this, just as Brahma, the self-creating one, does. The others only follow what their ancestors, and the ancestors of those ancestors, did. O brahmana! Because of fasting, the breath of my life has not become exhausted. I will drink nectar in the form of Achyuta, when it flows from the ocean of your speech.”’

Suta said, ‘In the assembly, invited by King Vishnurata to speak about the lord of the virtuous, Brahmarata ⁶³⁷ was extremely delighted. He told them about Bhagavata Purana, revered by Brahma. ⁶³⁸ When Brahma-kalpa started, ⁶³⁹ the illustrious one had spoken about this to Brahma. Whatever Parikshit, bull among the Pandus, had asked about, in due order, he started to recount all of this.’

Chapter 2(9)

‘Shri-Shuka said, “O king! Without the favour of his own maya, one cannot comprehend the supreme nature of the atman, its meaning and its association. ⁶⁴⁰ This is exactly like seeing something in a dream. Many forms are seen. It is maya that gives rise to these many forms. While taking pleasure in these qualities, the person thinks, ‘This is I. This is mine.’ However, if one transcends time and maya, one certainly sees one’s own greatness in the supreme one. Freed from confusion and having discarded both of these, ⁶⁴¹ one finds delight. Worshipped through vows that were not deceitful, he showed his form to Brahma. For the purpose of conveying the pure truth about the atman, the illustrious one spoke about his true self. He ⁶⁴² is the original god, the supreme preceptor of the universe. Located in the lotus, he looked around, desiring to create. However, he could not understand the proper directions whereby he should go about this. What would be the right way of creating diverse material objects? While thinking about this, the lord once heard two aksharas ⁶⁴³ spoken from inside the water. These were the sixteenth and twenty-first syllables and they combined. ⁶⁴⁴ O king! For those who possess nothing, this is said to represent their wealth. Hearing this, he looked around in all the directions in search of the speaker. Though he looked, he did not see anyone. He seated himself on the lotus and made up his mind that he should turn to austerities, as instructed. He was infallible in his insight. He was in control of his breath of life and his atman. He had conquered both types of senses. ⁶⁴⁵ For one thousand years, he tormented himself through austerities, so that all the worlds might be illuminated. He controlled himself and engaged in these austerities, which is why he is the greatest of ascetics. The illustrious one was pleased through this worship. He showed him his own supreme world ⁶⁴⁶ and there is nothing superior to this. All the different kinds of affliction do not exist there, nor do confusion and fear. It is a place that is praised by those who have realized their own selves. There is no rajas or tamas there and these do not get mixed up with sattva. Time has no power there. There is no maya there, not to speak of other things. There, those who follow Hari are worshipped by gods and asuras. Their ⁶⁴⁷ radiance is dark blue. Their eyes are like lotuses with one hundred petals. Their garments are yellow. They are extremely handsome and their bodies are extremely well formed. All of them possess four arms, decorated with shining jewels. The excellent golden ornaments are extremely radiant. They are as radiant as coral, lapis lazuli and lotuses. The earrings seem to bloom and they wear diadems and garlands. On every side of that shining world, there are brilliant arrays of vimanas ⁶⁴⁸ that belong to the great-souled ones. The complexion of the excellent women is like lightning. The place looks like the sky, covered by arrays of clouds tinged with lightning. In embodied form, Shri tends to the lord’s feet. In many different kinds of splendour, she honours him. She sings about her beloved’s deeds. In turn, bees, which follow spring, sing words of praise about Shri. He saw the lord of all the Satvatas there, Shri’s lord, the lord of sacrifices and the lord of the universe. Sunanda, Nanda, Prabala, Arhana and others were the foremost among his attendants and they served the lord. He showed his favours by glancing towards his servants and that glance was intoxicating. His face beamed with a pleasant smile and his eyes were red. He wore a diadem and earrings and possessed four arms. His garments were yellow and the mark of shrivatsa could be discerned on his chest. ⁶⁴⁹ He was worshipped astride a supreme throne and was surrounded by the four, sixteen and five powers. ⁶⁵⁰ His personal powers are with him and so are minor and temporary powers. ⁶⁵¹ The lord found delight in his own abode. On seeing the creator of the universe, his ⁶⁵² heart overflowed with delight. His body hair stood up in joy and there were tears of affection in his eyes. He bowed down before his lotus feet, which can only be attained by paramahamsas who have followed the path. He ⁶⁵³ was delighted to see the wise present himself before him. He deserved to be instructed in the matter of creating beings. Delighted and happy, he touched the beloved one with his hand and addressed him in gentle words that were full of illumination.

‘“The illustrious one said, ‘O one in whom all the Vedas exist! I am satisfied with you. In order to create, you have performed austerities for a very long time. Deceitful yogis find it very difficult to please me. O fortunate one! You are the lord of boons. But ask for a desired boon from me. O Brahma! The ultimate purpose of human exertion is an ability to see me. The greatest comprehension of learned ones is an ability to see my abode. You heard me and performed supreme austerities for that reason. You were confused about what you should do and it is I who instructed you then. O unblemished one! Austerities ⁶⁵⁴ are in my heart. I am tapas itself. Know that I create through austerities. I devour it again, using austerities. I maintain the universe through austerities. My valour is in austerities that are extremely difficult to perform.’

‘“Brahma replied, ‘O illustrious one! You are the lord of all the creatures. You are in every heart. Through your unobstructed wisdom, you are aware of what is being desired. O protector! Nevertheless, I am seeking refuge with you as a protector. You are the protector of all protectors. Let your gross and subtle forms be known to me, though you are one who has no form. Through the maya of your own yoga, many kinds of powers combine in you. You yourself do this in your atman, for creation, preservation and destruction. O one whose determination is infallible! In your pastimes, you are like a spider that weaves a web around itself. O Madhava! Therefore, please develop an intelligence in me so that I can understand this. O illustrious one! I will attentively do whatever you desire. However, grant me your favours. Even though I act to create beings, let me not be bound down by that. O lord! You have touched me, just as a friend does to a friend. In the matter of creating beings, I will divide them into different groups. I will be steadfast in this act and will not waver. However, let no insolence creep into me, so that I pride myself as one without birth.’

‘“The illustrious one said, ‘The knowledge about me is extremely secret and is full of self-realization. I will explain this to you, with its various mysteries and different limbs. Accept it. Through my favours, the true knowledge will be awakened in you about who I am, my nature, my form, my qualities and my deeds. In the beginning, before everything, ⁶⁵⁵ I existed. There was nothing supreme and no cause or effect. All this came after me. All that remains ⁶⁵⁶ is also me. If something doesn’t exist in the atman, it has no value, even if it exists. Like a reflection in the dark, know that this is the result of my own maya. The gross elements have entered into beings, great and small. They enter, yet do not enter. Like that, I am inside them, yet I am outside them. ⁶⁵⁷ If a person is asking about the true nature of the atman, he must certainly ask this much. Always and everywhere, he must ask about this, directly and indirectly. Engage yourself in supreme meditation and fix yourself in this doctrine. You will never be confused then, in kalpas and vikalpas.’”

‘Shri-Shuka said, “The one who has no birth thus instructed the supreme among all those who are born. Having shown him his own form, Hari vanished. Hari, the object of all the senses, vanished. Joining his hands in salutation, he created the universe and all the beings in it, just as it had been earlier. ⁶⁵⁸ He is the lord of those who follow the dharma of Prajapatis and of niyama and yama. Once, the fortunate one seated himself. In his own interest, he desired the welfare of created beings. Narada was his beloved son, dear among those who would inherit. He followed and served him and was good in conduct, humble and self-controlled. The great sage wanted to know about Vishnu’s maya, the one who was the lord of maya. O king! He was a great devotee and satisfied his father. Having seen and satisfied his father, who was the great grandfather of the worlds, the devarshi asked him, just as you have asked me. Thus resulted Bhagavata Purana, with its ten signs. The illustrious one, the creator of beings, was pleased with his son and spoke to him. O king! On the banks of the Sarasvati, Narada told the sage, the immensely energetic Vyasa, about this, while he was meditating on the supreme brahman. I will tell you what you have asked, about how everything that exists was generated from the original Virat Purusha. I will also explain to you all the other questions that you have asked.”’

Chapter 2(10)

‘Shri-Shuka said, “Here, there exists the account of (1) gross creation; (2) subtle creation; (3) preservation; (4) sustenance; (5) the addiction to the senses; (6) manvantaras; (7) accounts of the lord; (8) withdrawal; (9) liberation; and (10) the ultimate refuge. ⁶⁵⁹ For ascertaining the pure meaning of the tenth, the great-souled ones describe the nature of the first nine through direct explanation, or through brief references to the sacred texts. The interaction of the elements, the senses, the objects of the senses and the mind is said to be subtle creation. Brahma’s creation, through a disequilibrium in the qualities, is said to be Pourusha or gross creation. Preservation represents the triumph of the one in Vaikuntha, while sustenance results from his favours. Manvantaras provide for virtuous dharma, while addiction to the senses represents the desire to undertake action. Accounts of the lord are said to be descriptions of his avataras, conduct and detailed narrations of those who follow Hari. Withdrawal is his act of lying down, together with his powers. Liberation results when he gives up all other forms and resorts to his own form. ⁶⁶⁰ The refuge of the supreme brahman is spoken of as the paramatman. This is the source from which creation and destruction manifest themselves. The Adhyatatmika Purusha perceives himself in the form of the senses. ⁶⁶¹ In Adhidaivika form, he is in control of the senses. The Purusha who is different from either of these two is Adhibhoutika. None of these can be perceived in the absence of the others. However, if an atman knows all three, he finds his refuge within himself. The pure one desired to create pure water, so that he could lie down on it. ⁶⁶² Purusha ⁶⁶³ emerged from the egg and stood apart. He resided in the waters created by himself for one thousand years. Since the water was created from Purusha, it is known as Naara. ⁶⁶⁴ Thus, his name is Narayana. Matter, action, time, individual nature and the individual being result through his favours. Faced with his neglect, nothing exists. He was alone, lying down in that state of yoga. He arose and desired many different forms. Through his maya, the god created three different types of golden semen. Hear about how Purusha, the lord, divided the single flow of semen into three parts—adhidaiva, adhyatma and adhibhuta. As he exerted himself, from the space that was inside Purusha’s body, the energy of the sense, strength, the breath of life and the great force were generated. When that breath of life moves, there is movement in the breaths of life in all living beings. When it doesn’t move, neither do they. It is like followers following a king. Agitated by that breath of life, hunger and thirst were generated in the lord. When he desired to eat and drink, the mouth manifested itself. ⁶⁶⁵ From the mouth, the palate emerged as a separate entity. The tongue was also generated. Many kinds of taste were generated so that the tongue could savour them. When the lord desired to speak, Agni and the organ of speech, and speech, controlled by both of these, were generated from the mouth. However, since he had been in the water for a long period of time, these functions were restrained. When the two nostrils were created, respiration started to rapidly flow. When he desired to smell through the nose, fragrances and Vayu, which conveys smells, were created. There was no light and he desired to see himself. The eyes, light, the organ of seeing and the power of vision were created. He desired to understand what the rishis were saying about him. Therefore, the ears, the directions, the organ of hearing and the power of hearing were created. When he desired to feel objects, softness, hardness, lightness, heaviness, warmth, cold and the sense of touch ⁶⁶⁶ were created. On this, body hair and trees were generated. Inside and outside, the skin is surrounded by air that possesses the quality of touch. When he desired to undertake different kinds of action, the hands were generated. Their strength and Indra were created and the power to receive depends on both of them. When he desired to move purposefully, the feet were created. Vishnu himself uses the feet of men to perform actions like sacrifices and the collection of havya. When he desired offspring, joy and immortality, ⁶⁶⁷ the genital organs were created. The genital organs came into being and the beloved act of sexual desire depends on both of them. ⁶⁶⁸ When he desired to discharge impurities left from food, the anus was created and so was Mitra. ⁶⁶⁹ The act of evacuation depends on both of them. When he desired to move from one body to another body, the aperture of the navel, the breath of life, apana, and Mrityu were created. Separation depends on these two. ⁶⁷⁰ When he desired to eat and drink, the stomach, the intestines and the veins appeared, along with the rivers and oceans. ⁶⁷¹ Satisfaction and sustenance depends on them. When he desired to know about the maya of his atman, the heart, the mind, the moon, ⁶⁷² resolution and desire were created. The seven ingredients of the body are the inner skin, the outer skin, flesh, blood, fat, marrow and bones. These were respectively created from earth, water, fire, prana, space, water and air. The qualities of the senses flow from the qualities of the elements. The mind is subject to all kinds of transformations and the intelligence is characterized by knowledge. I have described to you the gross body of the illustrious one. On the outside, it is covered by eight sheaths, the earth being the first. ⁶⁷³ Beyond this is the subtle body, unmanifest and without attributes. It is without beginning, middle and end. It is eternal and cannot be reached through words or thoughts. I have described to you two forms of the illustrious one. However, since they are created by maya, the learned do not accept either of these. The illustrious one is both words and the object described through words. He assumes the form of Brahma and names, forms and action. He is the doer and the non-doer, but he is also beyond both of these. O king! He is the Prajapatis, Manus, gods, rishis, the large number of ancestors, Siddhas, charanas, gandharvas, vidyadharas, asuras, guhyakas, kinnaras, apsaras, serpents, snakes, kimpurushas, men, matrikas, rakshas, pishachas, pretas, bhutas, vinayakas, kushmandas, unmadas, vetalas, yatudhanas, ⁶⁷⁴ planets, birds, deer, animals, trees, mountains and reptiles. Some are divided into two categories. ⁶⁷⁵ Others are divided into four categories. ⁶⁷⁶ Others are classified according to habitat—water, land and air. All of them obtain these ends as an outcome of their deeds—good, bad and mixed. Depending on the three attributes of sattva, rajas or tamas, they become gods, humans, or residents of hell. O king! Depending on whether each of these is dominated by the other two, each is further subdivided into three and the consequent nature imbibed. ⁶⁷⁷ The illustrious one is the creator of the universe. He assumes the form of Dharma. He protects and sustains the universe, through his forms as inferior species, humans and gods. All this is created by him. He assumes the form of Rudra and the fire of destruction. Like a wind driving away dense clouds, at that time, he destroys everything. In the context of creation, ⁶⁷⁸ the illustrious one’s supreme qualities are spoken about in this way. However, those who are wise should think about his attributes in a superior way. The supreme one is not described in terms of creation and other deeds. Imposition of action and counteraction on him is due to maya. Brahma’s kalpa and vikalpa have been described. In this kalpa, ⁶⁷⁹ subtle creations are known as Prakritas and gross ones are known as Vaikritas. This is true of all kalpas. I will subsequently explain to you about the measurement of time, the duration of a kalpa and its divisions. For the moment, hear about Padma Kalpa.”’

Shounaka asked, ‘O Suta! You said that Kshatta, ⁶⁸⁰ the supreme devotee of the illustrious one, travelled to all the tirthas on earth, having left his relatives, who are so very difficult to let go off. Where did the conversation between Kshatta and Kousharava ⁶⁸¹ about adhyatma take place? What did the illustrious one ask him about? O amiable one! Tell us about it and about what Vidura did. Why did he leave his relatives? When did he return?’

Suta replied, ‘King Parikshit asked questions of the great sage. I will tell you about the replies to the king’s questions. Listen.’

This ends the Second Skandha.