ERROR: Your browser does not support scripts.

bhavanam—modeling forms; brahmanah—of the Supreme Brahman; sthanam—constructing places of residence; dharanam—containing substances; sat-visesanam—distinguishing the open space; sarva—all; sattva—of existence; guna—qualities; udbhedah—the place for manifestation; prthivi—of earth; vrtti—of the functions; laksanam—the characteristics.

The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.

Different elements, such as sound, sky, air, fire and water, can be perceived in the earth. Another feature of the earth especially mentioned here is that earth can manifest different forms of the Supreme Personality of Godhead. By this statement of Kapila’s it is confirmed that the Supreme Personality of Godhead, Brahman, has innumerable forms, which are described in the scriptures. By manipulation of earth and its products, such as stone, wood and jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Krsna or Lord Visnu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lord’s forms as described in the scriptures.

In the Brahma-samhita there is description of Lord Krsna’s lands, the variegatedness of the spiritual abode, and the forms of the Lord playing a flute with His spiritual body. All these forms are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Mayavada philosophy says. Sometimes the word bhavana is misinterpreted as “imagination.” But bhavana does not mean “imagination;” it means giving actual shape to the description of Vedic literature. Earth is the ultimate transformation of all living entities and their respective modes of material nature.

SB3.26.47

TEXT 47

nabho-guna-viseso ’rtho

yasya tac chrotram ucyate

vayor guna-viseso ’rtho

yasya tat sparsanam viduh

nabhah-guna-visesah—the distinctive characteristic of sky (sound); arthah—object of perception; yasya—whose; tat—that; srotram—the auditory sense; ucyate—is called; vayoh guna-visesah—the distinctive characteristic of air (touch); arthah—object of perception; yasya—whose; tat—that; sparsanam—the tactile sense; viduh—they know.

The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.

Sound is one of the qualifications of the sky and is the subject matter for hearing. Similarly, touch is the qualification of the air and is the subject of the touch sensation.

SB3.26.48

TEXT 48

tejo-guna-viseso ’rtho

yasya tac caksur ucyate

ambho-guna-viseso ’rtho

yasya tad rasanam viduh

bhumer guna-viseso ’rtho

yasya sa ghrana ucyate

tejah-guna-visesah—the distinctive characteristic of fire (form); arthah—object of perception; yasya—whose; tat—that; caksuh—the sense of sight; ucyate—is called; ambhah-guna-visesah—the distinctive characteristic of water (taste); arthah—object of perception; yasya—whose; tat—that; rasanam—the sense of taste; viduh—they know; bhumeh guna-visesah—the distinctive characteristic of earth (odor); arthah—object of perception; yasya—whose; sah—that; ghranah—the sense of smell; ucyate—is called.

The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.

SB3.26.49

TEXT 49

parasya drsyate dharmo

hy aparasmin samanvayat

ato viseso bhavanam

bhumav evopalaksyate

SYNONYMS

parasya—of the cause; drsyate—is observed; dharmah—the characteristics; hi—indeed; aparasmin—in the effect; samanvayat—in order; atah—hence; visesah—the distinctive characteristic; bhavanam—of all the elements; bhumau—in earth; eva—alone; upalaksyate—is observed.

TRANSLATION

Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

PURPORT

Sound is the cause of the sky, sky is the cause of the air, air is the cause of fire, fire is the cause of water, and water is the cause of earth. In the sky there is only sound; in the air there are sound and touch; in the fire there are sound, touch and form; in water there are sound, touch, form and taste; and in the earth there are sound, touch, form, taste and smell. Therefore earth is the reservoir of all the qualities of the other elements. Earth is the sum total of all other elements. The earth has all five qualities of the elements, water has four qualities, fire has three, air has two, and the sky has only one quality, sound.

SB3.26.50

TEXT 50

etany asamhatya yada

mahad-adini sapta vai

kala-karma-gunopeto

jagad-adir upavisat

etani—these; asamhatya—being unmixed; yada—when; mahat-adini—the mahat-tattva, false ego and five gross elements; sapta—all together seven; vai—in fact; kala—time; karma—work; guna—and the three modes of material nature; upetah—accompanied by; jagat-adih—the origin of creation; upavisat—entered.

When all these elements were unmixed, the Supreme Personality of Godhead, the origin of creation, along with time, work, and the qualities of the modes of material nature, entered into the universe with the total material energy in seven divisions.

After stating the generation of the causes, Kapiladeva speaks about the generation of the effects. At that time when the causes were unmixed, the Supreme Personality of Godhead, in His feature of Garbhodakasayi Visnu, entered within each universe. Accompanying Him were all of the seven primary elements—the five material elements, the total energy (mahat-tattva) and the false ego. This entrance of the Supreme Personality of Godhead involves His entering even the atoms of the material world. This is confirmed in the Brahma-samhita (5.35): andantara-stha-paramanu-cayantara-stham. He is not only within the universe, but within the atoms also. He is within the heart of every living entity. Garbhodakasayi Visnu, the Supreme Personality of Godhead, entered into everything.

SB3.26.51

TEXT 51

tatas tenanuviddhebhyo

yuktebhyo ’ndam acetanam

utthitam puruso yasmad

udatisthad asau virat

tatah—then; tena—by the Lord; anuviddhebhyah—from these seven principles, roused into activity; yuktebhyah—united; andam—an egg; acetanam—unintelligent; utthitam—arose; purusah—Cosmic Being; yasmat—from which; udatisthat—appeared; asau—that; virat—celebrated.

From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.

In sex life, the combination of matter from the parents, which involves emulsification and secretion, creates the situation whereby a soul is received within matter, and the combination of matter gradually develops into a complete body. The same principle exists in the universal creation: the ingredients were present, but only when the Lord entered into the material elements was matter actually agitated. That is the cause of creation. We can see this in our ordinary experience. Although we may have clay, water and fire, the elements take the shape of a brick only when we labor to combine them. Without the living energy, there is no possibility that matter can take shape. Similarly, this material world does not develop unless agitated by the Supreme Lord as the virat-purusa. Yasmad udatisthad asau virat: by His agitation, space was created, and the universal form of the Lord also manifested therein.

SB3.26.52

TEXT 52

etad andam visesakhyam

krama-vrddhair dasottaraih

toyadibhih parivrtam

pradhanenavrtair bahih

yatra loka-vitano ’yam

rupam bhagavato hareh

etat—this; andam—egg; visesa-akhyam—called visesa; krama—one after another; vrddhaih—increased; dasa—ten times; uttaraih—greater; toya-adibhih—by water and so on; parivrtam—enveloped; pradhanena—by pradhana; avrtaih—covered; bahih—on the outside; yatra—where; loka-vitanah—the extension of the planetary systems; ayam—this; rupam—form; bhagavatah—of the Supreme Personality of Godhead; hareh—of Lord Hari.

This universal egg, or the universe in the shape of an egg, is called the manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhana. Within this egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts.

This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhana. Within this egglike universe is the universal form of the Lord as the virat-purusa. All the different planetary situations are parts of His body. This is already explained in the beginning of Srimad-Bhagavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Patala, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahma lives, is considered to be the head of the Lord.

This virat-purusa is considered an incarnation of the Lord. The original form of the Lord is Krsna, as confirmed in Brahma-samhita: adi-purusa. The virat-purusa is also purusa, but He is not adi-purusa. The adi-purusa is Krsna. Isvarah paramah krsnah sac-cid-ananda-vigrahah/ anadir adir govindah [Bs. 5.1]. In Bhagavad-gita Krsna is also accepted as the adi-purusa, the original. Krsna says, “No one is greater than I.” There are innumerable expansions of the Lord, and all of them are purusas, or enjoyers, but neither the virat-purusa nor the purusa-avataras—Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu—nor any of the many other expansions, is the original. In each universe there are Garbhodakasayi Visnu, the virat-purusa and Ksirodakasayi Visnu. The active manifestation of the virat-purusa is described here. persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhagavatam.

The dimensions of the universe are estimated here. The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous. The space within the hollow of the universe cannot be measured by any human scientist or anyone else, and beyond the hollow there are seven coverings, each one ten times greater than the one preceding it. The layer of water is ten times greater than the diameter of the universe, and the layer of fire is ten times greater than that of water. Similarly, the layer of air is ten times greater than that of fire. These dimensions are all inconceivable to the tiny brain of a human being.

It is also stated that this description is of only one egglike universe. There are innumerable universes besides this one, and some of them are many, many times greater. It is considered, in fact, that this universe is the smallest; therefore the predominating superintendent, or Brahma, has only four heads for management. In other universes, which are far greater than this one, Brahma has more heads. In the Caitanya-caritamrta it is stated that all these Brahmas were called one day by Lord Krsna on the inquiry of the small Brahma, who, after seeing all the larger Brahmas, was thunderstruck. That is the inconceivable potency of the Lord. No one can measure the length and breadth of God by speculation or by false identification with God. These attempts are symptoms of lunacy.

SB3.26.53

TEXT 53

hiranmayad anda-kosad

utthaya salile sayat

tam avisya maha-devo

bahudha nirbibheda kham

hiranmayat—golden; anda-kosat—from the egg; utthaya—arising; salile—on the water; sayat—lying; tam—in it; avisya—having entered; maha-devah—the Supreme Personality of Godhead; bahudha—in many ways; nirbibheda—divided; kham—apertures.

The Supreme Personality of Godhead, the virat-purusa, situated Himself in that golden egg, which was lying on the water, and He divided it into many departments.

SB3.26.54

TEXT 54

nirabhidyatasya prathamam

mukham vani tato ’bhavat

vanya vahnir atho nase

pranoto ghrana etayoh

SYNONYMS

nirabhidyata—appeared; asya—of Him; prathamam—first of all; mukham—a mouth; vani—the organ of speech; tatah—then; abhavat—came forth; vanya—with the organ of speech; vahnih—the god of fire; athah—then; nase—the two nostrils; prana—the vital air; utah—joined; ghranah—the olfactory sense; etayoh—in them.

TRANSLATION

First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prana, the vital air.

PURPORT

With the manifestation of speech, fire also became manifested, and with the manifestation of nostrils the vital air, the breathing process and the sense of smell also became manifested.

SB3.26.55

TEXT 55

ghranad vayur abhidyetam

aksini caksur etayoh

tasmat suryo nyabhidyetam

karnau srotram tato disah

ghranat—from the olfactory sense; vayuh—the wind-god; abhidyetam—appeared; aksini—the two eyes; caksuh—the sense of sight; etayoh—in them; tasmat—from that; suryah—the sun-god; nyabhidyetam—appeared; karnau—the two ears; srotram—the auditory sense; tatah—from that; disah—the deities presiding over the directions.

In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatas, or the deities who preside over the directions.

The appearance of different bodily parts of the Lord’s universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Srimad-Bhagavatam, and also by Brahma-samhita, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form. The Brahma-samhita also says that the sun is the eye of the Supreme Personality of Godhead, Krsna. Yac-caksur esa savita. Savita means “the sun.” The sun is the eye of the Supreme Personality of Godhead. Actually, everything is created by the universal body of the Supreme Godhead. Material nature is simply the supplier of materials. The creation is actually done by the Supreme Lord, as confirmed in Bhagavad-gita (9.10). Mayadhyaksena prakrtih suyate sa-caracaram: “Under My direction does material nature create all moving and nonmoving objects in the cosmic creation.”

SB3.26.56

TEXT 56

nirbibheda virajas tvag-

roma-smasrv-adayas tatah

tata osadhayas casan

sisnam nirbibhide tatah

nirbibheda—appeared; virajah—of the universal form; tvak—skin; roma—hair; smasru—beard, mustache; adayah—and so on; tatah—then; tatah—thereupon; osadhayah—the herbs and drugs; ca—and; asan—appeared; sisnam—genitals; nirbibhide—appeared; tatah—after this.

Then the universal form of the Lord, the virat-purusa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.

The skin is the site of the touch sensation. The demigods who control the production of herbs and medicinal drugs are the deities presiding over the tactile sense.

SB3.26.57

TEXT 57

retas tasmad apa asan

nirabhidyata vai gudam

gudad apano ’panac ca

mrtyur loka-bhayankarah

retah—semen; tasmat—from that; apah—the god who presides over the waters; asan—appeared; nirabhidyata—was manifested; vai—indeed; gudam—an anus; gudat—from the anus; apanah—the organ of defecation; apanat—from the organ of defecation; ca—and; mrtyuh—death; loka-bhayam-karah—causing fear throughout the universe.

After this, semen (the faculty of procreation) and the god who presides over the waters appeared. Next appeared an anus and then the organs of defecation and thereupon the god of death, who is feared throughout the universe.

It is understood herewith that the faculty to discharge semen is the cause of death. Therefore, yogis and transcendentalists who want to live for greater spans of life voluntarily restrain themselves from discharging semen. The more one can restrain the discharge of semen, the more one can be aloof from the problem of death. There are many yogis living up to three hundred or seven hundred years by this process, and in the Bhagavatam it is clearly stated that discharging semen is the cause of horrible death. The more one is addicted to sexual enjoyment, the more susceptible he is to a quick death.

SB3.26.58

TEXT 58

hastau ca nirabhidyetam

balam tabhyam tatah svarat

padau ca nirabhidyetam

gatis tabhyam tato harih

hastau—the two hands; ca—and; nirabhidyetam—were manifested; balam—power; tabhyam—from them; tatah—thereafter; svarat—Lord Indra; padau—the two feet; ca—and; nirabhidyetam—became manifested; gatih—the process of movement; tabhyam—from them; tatah—then; harih—Lord Visnu.

Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Visnu appeared.

The deity presiding over the hands is Indra, and the presiding deity of movement is the Supreme Personality of Godhead, Visnu. Visnu appeared on the appearance of the legs of the virat-purusa.

SB3.26.59

TEXT 59

nadyo ’sya nirabhidyanta

tabhyo lohitam abhrtam

nadyas tatah samabhavann

udaram nirabhidyata

nadyah—the veins; asya—of the universal form; nirabhidyanta—became manifested; tabhyah—from them; lohitam—blood; abhrtam—was produced; nadyah—the rivers; tatah—from that; samabhavan—appeared; udaram—the stomach; nirabhidyata—became manifested.

The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen.

Blood veins are compared to rivers; when the veins were manifested in the universal form, the rivers in the various planets were also manifested. The controlling deity of the rivers is also the controlling deity of the nervous system. In Ayur-vedic treatment, those who are suffering from the disease of nervous instability are recommended to take a bath by dipping into a flowing river.

SB3.26.60

TEXT 60

ksut-pipase tatah syatam

samudras tv etayor abhut

athasya hrdayam bhinnam

hrdayan mana utthitam

ksut-pipase—hunger and thirst; tatah—then; syatam—appeared; samudrah—the ocean; tu—then; etayoh—in their wake; abhut—appeared; atha—then; asya—of the universal form; hrdayam—a heart; bhinnam—appeared; hrdayat—from the heart; manah—the mind; utthitam—appeared.

Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared.

The ocean is considered to be the presiding deity of the abdomen, where the feelings of hunger and thirst originate. When there is an irregularity in hunger and thirst, one is advised, according to Ayur-vedic treatment, to take a bath in the ocean.

SB3.26.61

TEXT 61

manasas candrama jato

buddhir buddher giram patih

ahankaras tato rudras

cittam caityas tato ’bhavat

manasah—from the mind; candramah—the moon; jatah—appeared; buddhih—intelligence; buddheh—from intelligence; giram patih—the lord of speech (Brahma); ahankarah—false ego; tatah—then; rudrah—Lord Siva; cittam—consciousness; caityah—the deity presiding over consciousness; tatah—then; abhavat—appeared.

After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahma appeared. Then the false ego appeared and then Lord Siva, and after the appearance of Lord Siva came consciousness and the deity presiding over consciousness.

The moon appeared after the appearance of mind, and this indicates that the moon is the presiding deity of mind. Similarly, Lord Brahma, appearing after intelligence, is the presiding deity of intelligence, and Lord Siva, who appears after false ego, is the presiding deity of false ego. In other words, it is indicated that the moon-god is in the mode of goodness, whereas Lord Brahma is in the mode of passion and Lord Siva is in the mode of ignorance. The appearance of consciousness after the appearance of false ego indicates that, from the beginning, material consciousness is under the mode of ignorance and that one therefore has to purify himself by purifying his consciousness. This purificatory process is called Krsna consciousness. As soon as the consciousness is purified, the false ego disappears. Identification of the body with the self is called false identification, or false ego. Lord Caitanya confirms this in His Siksastaka. He states that the first result of chanting the maha-mantra, Hare Krsna, is that dirt is cleared from the consciousness, or the mirror of the mind, and then at once the blazing fire of material existence is over. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of maya. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead.

The Supreme Personality of Godhead appeared on the full-moon day as Gauracandra, or the spotless transcendental moon. The material moon has spots on it, but on the transcendental moon, Gauracandra, there are no spots. In order to fix the purified mind in the service of the Supreme Lord, one has to worship the spotless moon, Gauracandra. Those who are materially passionate or those who want to exhibit their intelligence for material advancement in life are generally worshipers of Lord Brahma, and persons who are in the gross ignorance of identifying with the body worship Lord Siva. Materialists like Hiranyakasipu and Ravana are worshipers of Lord Brahma or Lord Siva, but Prahlada and other devotees in the service of Krsna consciousness worship the Supreme Lord, the Personality of Godhead.

SB3.26.62

TEXT 62

ete hy abhyutthita deva

naivasyotthapane ’sakan

punar avivisuh khani

tam utthapayitum kramat

ete—these; hi—indeed; abhyutthitah—manifested; devah—demigods; na—not; eva—at all; asya—of the virat-purusa; utthapane—in waking; asakan—were able; punah—again; avivisuh—they entered; khani—the apertures of the body; tam—Him; utthapayitum—to awaken; kramat—one after another.

When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the virat-purusa one after another in order to wake Him.

In order to wake the sleeping Deity-controller within, one has to rechannel the sense activities from concentration on the outside to concentration inside. In the following verses, the sense activities which are required to wake the virat-purusa will be explained very nicely.

SB3.26.63

TEXT 63

vahnir vaca mukham bheje

nodatisthat tada virat

ghranena nasike vayur

nodatisthat tada virat

vahnih—the god of fire; vaca—with the organ of speech; mukham—the mouth; bheje—entered; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa; ghranena—with the olfactory sense; nasike—into His two nostrils; vayuh—the god of the winds; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa.

The god of fire entered His mouth with the organ of speech, but the virat-purusa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virat-purusa refused to be awakened.

SB3.26.64

TEXT 64

aksini caksusadityo

nodatisthat tada virat

srotrena karnau ca diso

nodatisthat tada virat

SYNONYMS

aksini—His two eyes; caksusa—with the sense of sight; adityah—the sun-god; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa; srotrena—with the sense of hearing; karnau—His two ears; ca—and; disah—the deities presiding over the directions; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa.

TRANSLATION

The sun-god entered the eyes of the virat-purusa with the sense of sight, but still the virat-purusa did not get up. Similarly, the predominating deities of the directions entered through His ears with the sense of hearing, but still He did not get up.

SB3.26.65

TEXT 65

tvacam romabhir osadhyo

nodatisthat tada virat

retasa sisnam apas tu

nodatisthat tada virat

SYNONYMS

tvacam—the skin of the virat-purusa; romabhih—with the hair on the body; osadhyah—the deities presiding over the herbs and plants; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa; retasa—with the faculty of procreation; sisnam—the organ of generation; apah—the water-god; tu—then; na—not; udatisthat—did arise; tada—then; virat—the virat-purusa.

TRANSLATION

The predominating deities of the skin, herbs and seasoning plants entered the skin of the virat-purusa with the hair of the body, but the Cosmic Being refused to get up even then. The god predominating over water entered His organ of generation with the faculty of procreation, but the virat-purusa still would not rise.

SB3.26.66

TEXT 66

gudam mrtyur apanena

nodatisthat tada virat

hastav indro balenaiva

nodatisthat tada virat

SYNONYMS

gudam—His anus; mrtyuh—the god of death; apanena—with the organ of defecation; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa; hastau—the two hands; indrah—Lord Indra; balena—with their power to grasp and drop things; eva—indeed; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa.

TRANSLATION

The god of death entered His anus with the organ of defecation, but the virat-purusa could not be spurred to activity. The god Indra entered the hands with their power of grasping and dropping things, but the virat-purusa would not get up even then.

SB3.26.67

TEXT 67

visnur gatyaiva caranau

nodatisthat tada virat

nadir nadyo lohitena

nodatisthat tada virat

SYNONYMS

visnuh—Lord Visnu; gatya—with the faculty of locomotion; eva—indeed; caranau—His two feet; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa; nadih—His blood vessels; nadyah—the rivers or river-gods; lohitena—with the blood, with the power of circulation; na—not; udatisthat—did stir; tada—even then; virat—the virat-purusa.

TRANSLATION

Lord Visnu entered His feet with the faculty of locomotion, but the virat-purusa refused to stand up even then. The rivers entered His blood vessels with the blood and the power of circulation, but still the Cosmic Being could not be made to stir.

SB3.26.68

TEXT 68

ksut-trdbhyam udaram sindhur

nodatisthat tada virat

hrdayam manasa candro

nodatisthat tada virat

SYNONYMS

ksut-trdbhyam—with hunger and thirst; udaram—His abdomen; sindhuh—the ocean or ocean-god; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa; hrdayam—His heart; manasa—with the mind; candrah—the moon-god; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa.

TRANSLATION

The ocean entered His abdomen with hunger and thirst, but the Cosmic Being refused to rise even then. The moon-god entered His heart with the mind, but the Cosmic Being would not be roused.

SB3.26.69

TEXT 69

buddhya brahmapi hrdayam

nodatisthat tada virat

rudro ’bhimatya hrdayam

nodatisthat tada virat

SYNONYMS

buddhya—with intelligence; brahma—Lord Brahma; api—also; hrdayam—His heart; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa; rudrah—Lord Siva; abhimatya—with the ego; hrdayam—His heart; na—not; udatisthat—did arise; tada—even then; virat—the virat-purusa.

TRANSLATION

Brahma also entered His heart with intelligence, but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered His heart with the ego, but even then the Cosmic Being did not stir.

SB3.26.70

TEXT 70

cittena hrdayam caityah

ksetra-jnah pravisad yada

virat tadaiva purusah

salilad udatisthata

SYNONYMS

cittena—along with reason, consciousness; hrdayam—the heart; caityah—the deity presiding over consciousness; ksetra-jnah—the knower of the field; pravisat—entered; yada—when; virat—the virat-purusa; tada—then; eva—just; purusah—the Cosmic Being; salilat—from the water; udatisthata—arose.

TRANSLATION

However, when the inner controller, the deity presiding over consciousness, entered the heart with reason, at that very moment the Cosmic Being arose from the causal waters.

SB3.26.71

TEXT 71

yatha prasuptam purusam

pranendriya-mano-dhiyah

prabhavanti vina yena

notthapayitum ojasa

SYNONYMS

yatha—just as; prasuptam—sleeping; purusam—a man; prana—the vital air; indriya—the senses for working and recording knowledge; manah—the mind; dhiyah—the intelligence; prabhavanti—are able; vina—without; yena—whom (the Supersoul); na—not; utthapayitum—to arouse; ojasa—by their own power.

TRANSLATION

When a man is sleeping, all his material assets—namely the vital energy, the senses for recording knowledge, the senses for working, the mind and the intelligence—cannot arouse him. He can be aroused only when the Supersoul helps him.

PURPORT

The explanation of Sankhya philosophy is described here in detail in the sense that the virat-purusa, or the universal form of the Supreme Personality of Godhead, is the original source of all the various sense organs and their presiding deities. The relationship between the virat-purusa and the presiding deities or the living entities is so intricate that simply by exercising the sense organs, which are related to their presiding deities, the virat-purusa cannot be aroused. It is not possible to arouse the virat-purusa or to link with the Supreme Absolute Personality of Godhead by material activities. Only by devotional service and detachment can one perform the process of linking with the Absolute.

SB3.26.72

TEXT 72

tam asmin pratyag-atmanam

dhiya yoga-pravrttaya

bhaktya viraktya jnanena

vivicyatmani cintayet

tam—upon Him; asmin—in this; pratyak-atmanam—the Supersoul; dhiya—with the mind; yoga-pravrttaya—engaged in devotional service; bhaktya—through devotion; viraktya—through detachment; jnanena—through spiritual knowledge; vivicya—considering carefully; atmani—in the body; cintayet—one should contemplate.

Therefore, through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service, one should contemplate that Supersoul as present in this very body although simultaneously apart from it.