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And Third Description of the Universal Form
॥2.10.1॥ iri-Shuka uvacha— alra sargo visargas ca sthanam posanam utayah I TRANSLATION Shukadeva said: In this Purana there are ten topics: creation, secondary creation, protection, mercy of the Lord, material activities, the conduct of the Manus, stories of the Lord, destruction of the universe, liberation and the ultimate shelter. COMMENTARY In this Chapter the ten subject matters of the Bhagavatam are described, starting with creation and sub-creation. The divisions of adhyatma, adhibhuta and adhidaiva are also described. At the end of the last chapter the Bhagavatam was described as having ten characteristics. These are shown in this verse. Manvantaresanukatha is a dvandva compound indicating two items.
॥2.10.2॥ dasamasya visuddhy-artham navandm iha laksanam I TRANSLATION The great devotees such as Vidura and Maitreya describe properly the nine topics in order to impart the highest knowledge of the tenth topic, through the words of the scripture and stories to illustrate their meaning. COMMENTARY Will there be different meanings to this in different scriptures? The devotees describe the nature of the nine topics in order to impart knowledge of the truth, unmixed with anything else, of the tenth topic — the shelter. Other things which are excluded as the shelter include Svarga and hell, which are only the jivas’ destinations, caused by the Supreme Lord. These places indicate that only the jlvas’ bodies are subject to creation, maintenance and destruction. That there is only one shelter is not a fault, since that is the conclusion of scriptures. The devotees describe these topics with meaning coming from the shrutis and by stories illustrating the meaning of the shrutis. The devotees such as Vidura and Maitreya describe these topics.
॥2.10.3॥ bhuta-mdtrcnariya-dhiydm janma sarga udahrlah I TRANSLATION Sarga refers to the manifestation of the gross material elements, the tan-matras, the senses, the false ego and mahat- tattva, caused when the Lord transforms the guttas. Visarga is the creation of bodies for the jivas carried out by Brahma. COMMENTARY Each topic, is described. Sargu means the manifestation of elements, tan-matras, senses, ahaiikara and mahat-lattva (dhiycim) and as well their description in the universal form, caused when the Lord (hrahmanah) creates transformation of the guncis. Paurusah refers to Brahma. Visarga refers to the creation of moving and non-moving entities by Brahma. “Creation of the jivas" means giving jivas forms with intelligence, senses and body for engaging in material enjoyment, pursuing liberation or practicing bhakti according to their qualification.
॥2.10.4॥ sthitir vaikuntha-vijayah posanam tad-anugrahah I TRANSLATION Sthanam refers to the Lord protecting his devotee. This shows the excellence of the Lord. Posanam means the Lord’s mercy. Manvantara refers to the conduct of the kings ruling the manvantara periods. Uti refers to the impressions created by the jiva’s actions which lead them to future births. COMMENTARY Sthanam (mentioned in verse 1) means protection (sthitih) which shows the excellence (vijayah) of the Supreme Lord (vaikunthasya) in comparison to Brahma the creator and Siva the destroyer. Sthitih also refers to the condition of the jivas. Or vaikuntha-vijayah can mean that the Lord destroys the suffering of the jiva, since jaya means “victory over.” After the creation, the condition of the jivas is described. In protecting the jivas, the Lord shows his mercy to some, the devotees performing sadhana, even if they are involved in sin by accident. This is the meaning of posanam. Manvantara refers to the religious conduct of the kings reigning during the manvantara, revealed through narratives concerning them. This performance of dharma by the sattvika-jivas engaged in karma-yoga is considered within the conditions of the jiva in this world. Dti refers to the impressions produced by action, “those things which are accomplished (uyante) by actions.” It refers to the impressions arising from actions either low or high. Pious or impious acts become the cause of future happiness and distress. Within the condition of the jivas in this world, the nature of the high and low jivas is described.
॥2.10.5॥ avatdrdnucaritath ltd res cdsydnuvartindm I TRANSLATION Isa-katha refers to descriptions of the Lord’s avataras and their devotees, filled with various stories. COMMENTARY Isa-katha refers to the stories concerning the avataras of the Lord and the devotees of the avataras (asya anuvartinam). The avataras and their devotees should be heard about and glorified. Thus in the material world (sthiti) the devotional angas of hearing and chanting of the sadhaka devotees are described.
॥2.10.6॥ Nirodho 'sydnuSayanam atmanah saha saktihhih | TRANSLATION Nirodha refers to the merging of the jiva along with his material identity into the Lord at the time of final devastation of the universe. Mufcti means the jiva’s attainment of his form as pure dtma or as an associate of the Lord after giving up gross and subtle material bodies. COMMENTARY Nirodha refers to the sleeping (merging) of jiva along with his subtle coverings following after the Lord’s sleep. This refers to the jiva’s merging into the Lord after the protection period (sthiti) is completed. Muhti refers to the condition in which the jiva remains in his pure form or in the form of an associate of the Lord in some cases, after giving up the gross and subtle bodies of mayd (anyathd-rupam). Thus the nine topics related to the jiva, starting with his attaining a material body, have been described.
॥2.10.7॥ abhdsas ca nirodhai cayato ’sty adhyavasiyatc I TRANSLATION The dsraya, Bhagavan, from whom arise creation, subcreation, protection, mercy, karma, dharma of the kings, the appearance of avataras, destruction and liberation is also called Paramatma and Brahman. COMMENTARY Having described the nature of the nine topics by indicating their subject, the Supreme Lord is described as the one shelter of these in this verse. That by which creation (abhasah), visarga, sthili, posana, uti, manvantara, lia-kathd (ca), destruction (nirodhah) and mukti (ca) are accomplished is called the aSraya, Bhagavan or Narayana, since he looks upon the creation, maintenance and destruction. According to the method of worship, he is described in different ways. Thus he is called param brahma by the jnanis and Parainaima by the yogis.
॥2.10.8॥ yo 'dhydtmiko 'yam purusah so ’$<3v evadhidaivikah | TRANSLATION The covering on the jiva known as the subtle sense organ is not different from the presiding deities of the senses. The division of subtle sense organ and sense deity is not different from the gross organ of the material body. COMMENTARY The Lord has said vistabhyaham idam krtsnam ekdmsena sthito jagat: I am situated by my portion everywhere in this world. (BG 10.42) Two verses now show the difference between this asraya form situated as antaryami within all bodies and the individual jivas. The covering known as the subtle sense organ (adhyatmikah purusah) is the controlling deity of the sense organ (adhidaivikah), such as the sun deity who controls the eye, since both the eye and the presiding deity of the eye are amsas of the sun deity. Among all substances that portion which has divisions of sense and sense deity (ubhaya) is not different from the covering on the jlva known as the visible organ The gross organ and sense objects (tan-matrds) are called the gross body. The word purusa is used in all these cases to indicate that these are coverings on the jlva. This meaning of purusa is found in shruti statements such as sa va esa puruso ’nna-rasa-mayah: the purusa is composed of food and taste. (Taittiriya Upanishad 2.1)
॥2.10.9॥ ekam ekatarabhavc yada nopalabhamahe I TRANSLATION Since we cannot perceive one item in absence of one of the other items (subtle sense, sense deity and gross form), he who is independent of these three, is the atmd. But the shelter of the atmd is the Paramatma. COMMENTARY Because of the interdependence of the three items in order for them to function, they are shown to be different from the atma. Without the gross organ on the body, the subtle sense which is known to function by performing perception cannot function. Without the subtle sense organ, the presiding deity of the sense, whose presence is inferred from the action of that sense, cannot function. Without the presiding deity of the sense, the subtle sense organ cannot operate, and without the subtle sense organ, the gross organ cannot operate. Since, in the absence of one of the three, the others cannot be ascertained, he who knows these three, who is not dependent on them, is the jlva. It is said: deho ’savo ’ksd manavo bhuta-mdtram atmdnam anyam ca viduh /Minim yat I The body, life airs, senses, internal senses, gross elements and sense objects do not know themselves or other things or the jiva. The jiva knows all of these items and the gunas which cause them. He also knows Paramatma, but does not know the omniscient, unlimited Lord. I worship that Lord with infinite qualities. SB 6.4.25 Sarva refers to these three coverings on the jiva. The jiva (pumcm) knows these three. It is also said: jagrat-svapna-susuptam cagunatobuddhi-vrttayah I Waking, sleeping and deep sleep, the three functions of the intelligence, are caused by the three gunas. The jiva is ascertained to be different from these three states since it is the witness of them. SB 11.13.27 What is the nature of the jiva? The jiva takes shelter of Paramatma (svairaya), whose shelter is himself. The. meaning is this. The jiva is the shelter of the three items — the subtle sense, the sense deity and the gross sense in the body which are mutually dependent. The shelter of the jiva is the Paramatma. Paramatma is the shelter of Paramatma. Thus Paramatma is the ultimate shelter. Since Krishna says that by his amsa he pervades the worlds, it should be understood that Krishna is the shelter of Paramatma. Thus Krishna is the chief shelter. Paramatma as his amsa is also called the shelter, and Brahman being his impersonal form is also called a shelter. Thus the one shelter is seen in three different forms according to the type of worshipper.
॥2.10.10॥ puruyo 'ndam vinirbhidya yadasau sa vinirgatah I TRANSLATION When the pure purusa, separating himself from the universe, remained outside, desiring a place to lie down in the universe, he created the pure waters of the Garbhodaka. COMMENTARY The difference between the jiva and the Lord has been established through the ten characteristics of a maha-pur&na and thus bhakti to the Lord has been hinted as the deliverance of the jiva from the world. Now Shukadeva speaks in order to explain a topic he promised with yad utaham tvaya prsto vairajat purusadidam I yatkasit tad-upakhya: I will explain what you asked me concerning how this universe arose from the universal form.1 (SB 2.9.46) “Why do you always speak about the universal form and the self? Why is there so little sweet discussion about the qualities and forms of the lilavataras?” What you observe is true. To whom should topics about the lildvatdras be taught with relish? Those who have perfected bhakti or the nitya-siddhas constantly play spontaneously in the sweet ocean of Lord’s beauty and pastimes. But those who are sleeping on the bed of bliss of sense pleasure, and (hose who have fainted in the waves of suffering arising from karma, cannot be woken up. How can pastimes of the Lord be taught to them? This crest jewel of Puranas, being most merciful, thinking of how to give instruction to make them into sadhaka-bhaklas, constantly attempts by some trick or other, to wake them up. Just as a limb burned by fire is given relief by fire and a person haunted by a ghost is revived by a ghost mantra, so jlvas' absorption in the sleep of maya can be broken by topics concerning maya. It has been said: mayarh varnayato ’musya isvarasyanumodatah I If the jiva constantly describes maya in relation to the Lord, remembers maya or hears about maya with proper faith, he will not be bewildered by maya. SB 2.7.53 But even though by the shower of nectar of pastimes of the Lord obtained by the mercy of the devotee, the person sleeping in the happiness of maya or fainting in the suffering of karmas wakes up, becomes drenched, revitalized, dances and rejoices blissfully, only those who obtain that great mercy become successful, and not others. The low jivas, who desire to cross the material world and who have developed determination to take shelter of the lotus feel of guru, can be delivered by constantly hearing about the self. For this reasons there is repeated discussion of the self. Those who are faithful devotees of the Lord will relish the nectar of the whole Bhagavatam. This scripture does not only speak about Bhagavan, though he is the main topic. It also speaks about the impersonal aspect of the Lord - Brahman — and his portion, Paramatma. It has been said at the beginning of this work hrahmeti paramatmeti bhagavan iti sabdyate (SB 1.2.II) Thus repeated discussion of the self is suitable for worshippers of Brahman and Paramatma. By this means, being most generous, Bhagavatam produces bbakti in even the worshippers of Brahman and Paramatma. Bhakti even appears in those who have reached perfection in Brahman and Paramatma. This is shown in the verse atmaramds ca ntunayult. (SB 1.7.10) Those persons, their sadhana, and the results they achieve are not rejected by the pure devotees, but looked upon with sympathy. Krishna who is completely full of sweetness in his form, qualities and pastimes, and possesses dharmat jiiana, balci and aisvarya, since he contains all avataras such as Matsya and Kurma and the aspects of Brahman and Paramatma as well, is worshipped by ail types of devotees. This scripture, being non-different from Krishna’s svarfipa, thus reveals Krishna as the source of aii avataras, Brahman and Paramatma. It reveals his qualities, pastimes, sweetness and powers, the method to attain him, sadhana-hhakti, the goal prema-hhakti, as well as all principles such as dharma, jiUina, yoga and vairflgya. Thus everything is consistent. When the Lord, who glances over prakrli, having created the universe, distinguishing it front himself, situated himself outside, he desired a sleeping place (ayanam) for himself in the universe (fasmin), and created the Garbhodaka. The Lord, being naturally pure (Sudh), created water which was pure (sucih). This distinguishes it from the milk ocean. I Pariksit asks the question in SB 2.8.11.
॥2.10.11॥ fasv avdtsit sva-srstasu sahasram parivatsaran I TRANSLATION He dwelled from many years in that water created from himself. Because of that he is called Narayana, since the waters (nara) arose from the purusa (nara). COMMENTARY By deriving the name Narayana, his dwelling in (he water becomes clear. By residing (tena) in that water he got the name Narayana because the waters arose from the purusa. Nara means the purusa. Nara is that which arises from him. He whose resting place (ayana) is that water (nara) is called Narayana. It is said: apo nara iti proktd apo vai nara-sunavah | The word apah and nara are. synonymous for “water” since the waters are considered the sons of Nara, the primeval male or Maha-Vishnu.a Since these waters act as the bed (ayana) of Maha-Vishnu from the ancient past, he is called Narayana. Vishnu Purana 1.4.6
॥2.10.12॥ dravyam hanna ca hdlas ca svabliavo jiva eva ca I TRANSLATION By connection with the Lord, matter, karma, time, svabhdva and the totality of jivas can produce effects. Without his presence, they have no effect. COMMENTARY This verse describes the influence of the Lord who dwells in the universal form. Dravyam means the material cause (upaddna), starting with earth. Karma, kala and svabhdva3 4 are efficient causes (nimitta). Jlva refers to Hiranyagarbha, the enjoyer, the totality of jivas.* Because of being connected to the Lord, these things exist. Without the Paramatma, the jlva or his body cannot exist. Or without the Paramatma, these items cannot produce effects. I Nara means the offspring of Nara.
॥2.10.13॥ eko ndndlvam anvicchan yoga-talpat samutthitah I TRANSLATION The one Lord, desiring to become, many rose from his bed after the sleep of universal destruction, and created the universe shining brightly in three forms by his energy. The Lord created three forms: adhidaivam (sense devoid), adhyatmam (subtle sense organ) and adhihh&tam (gross sense form). According to the commentary on 2.5.14 svabhdva is the ability of the gunas to transform themselves. This is a form of Brahma. COMMENTARY How did the universal form (samasti-virad) arise? This verse explains. The one entity, merging the jivas in himself at the time of destruction, was situated as one. After that (am), at the time of creation, he desired variety (nanatvam). He then separated the jivas from himself. From his bed of yoga, having slept at the time of destruction, representing night, the spiritual purusa (devah) then rose up in the morning, at the time of creation. Having created the elements such as mahat- tattva by his energy (may ay a), he created by these elements the universe with its layers, shining brightly (vityam) with golden color. This is the great creation. The creation of the universal form situated in the shell measuring five hunared million yojanas took place by combining the Lord’s energy with parts of the elements such as mahai-taflva. The purusa then entered the shell of the universe, filled half of it with water emanating from himself, and placing the universal form within himself, went to sleep on the Garbhodaka ocean. After that, he rose from his bed and manifested the totality of the universe, golden in color, in three forms. What are the three forms? These are adhidaivam, adhyatmam and adhibhiUam.’ That totality or samasti will become the lotus stem arising from the Lord’s navel and this lotus stem will become the gross form of the universal form with fourteen planetary systems. It will also become the subtle Hiranyagarbha, the form of Brahma consisting of the totality of jivas. It will also become the four-headed Brahma who carries out creation. Thus Brahma has three forms.* 6 Now let us return to the topic at hand. ' These aspects are explained in the commentary on verse 18. 6 Brahma three forms are: 1) 4-headed Brahma; 2) Hiranyagarbha; and 3) Universal form.
॥ 2.10.14॥ athaikam paurusam viryam tridhabhidyata tac chrnu II TRANSLATION Then the one shining purusa divided into three forms. Please hear about this. COMMENTARY These three forms (universal form, Hiranyagarbha and fourheaded Brahma) are different from the adhidaiva, adhyatma and adhibhuta.
॥2.10.15॥ antah Sarira itkUSat purusasya vicestatah I TRANSLATION From the ether within the body of the universal form who was acting in various ways arose the iafetis of the senses, mind and body, and from them arose the best life air called siitra. COMMENTARY From the ether within the body of the universal form who was acting in various ways (vicestatah) arose the energies of the senses {ojah), the mind (sahah) and the body (balam). From the subtle form of these three energies (tatah) arose the best life air, manifestor of life (asuh) called siitra (pranah).7 :Su(ra is a portion of mahat-lattva, with a predominance of rajas. It is not pan of vdyu. This is explained in the commentary on 2.5.24.
॥2.10.16॥ anuprtinant I TRANSLATION The senses become active following after the action of sutra, and become inactive when the sutra becomes inactive, just as servants follow after a king. COMMENTARY This shows the greatness of the sutra by its power to manifest life. The senses (pranah) perform actions following after the sutra which performs action, and they cease action when the sutra stops action. They are like servants of a king.
॥2.10.17॥ prdnenaksipata ksut trd antarajayate vibhoh I TRANSLATION Being stimulated by the sutra, hunger and thirst appeared within the universal form. He desired to drink and eat. First the mouth became distinct. COMMENTARY Being agitated by sutra, hunger and thirst arose within the universal form (vibhoh). This form is addressed as the Lord because the form is being worshipped with respect. The universal form is here being attributed to be the Supreme Lord. Then the form desired to eat and drink. First the mouth became distinct (nirabhidyata).
॥2.10.18॥ mukhatas laiu nirbhinnarit jihva tatropajayate I TRANSLATION After the appearance of the month, the palate became differentiated, and on the palate the tongue appeared. From that various tastes which are experienced by the tongue were generated. COMMENTARY This verse elaborates on the adhidaiva, adhibhuta and adhyatma mentioned in verse 13. After the mouth appeared (mukhatah), the location of the sense organ, the palate (gross organ), became differentiated. In the palate, the subtle sense organ called the tongue appeared. From that, various tastes, the sense objects for the tongue, appeared. Also the presiding deity of the tongue, Varuna should be understood to have appeared. In this description, the gross palate and the sense object are the adhibhuta aspect. The subtle sense organ is adhyatma, and Varuna, the presiding deity, is the adhidaiva aspect. Though there are four elements (gross form, sense object, subtle sense organ and deity), they are classified as three in the above manner.
॥2.10.19-20॥ vivaksor mukhato bhumno vahnir v&g vyahrtam tayoh I nasike nirabhidyetam dodhilyati tiabhasvati I TRANSLATION When the universal form desired to speak, from his mouth, the devata of fire, the voice sense organ and speech, which is dependent on the devata and the sense organ, appeared. When the form resided in the water for a long time, obstruction appeared for the universal form. When the life air became active, the two nostrils became differentiated. When the universal form desired to smell, Vayu, who carries fragrance, and the nose appeared. COMMENTARY In the location of the mouth (mukhatah) of the universal form appeared the devata fire, the subtle sense organ voice and the sense object speech (vydhrtam), which is dependent on the devata and the sense (tayoh). When obstruction took place in the water for the universal form, without breathing he could not continue existence. The nostrils are the location, the gross form, by which breathing can take place. When the life air (nabhasvali) became very active (dodhuyati), the two nostrils (gross organ) became differentiated. Air or Vayu, who carries the fragrance, is the devata, and fragrance is the sense object. The nose is the subtle sense object. Jighrksatah means “of he who desired to receive smells.”
॥2.10.21॥ yadatmani niralokam atmanam ca didrksatah I TRANSLATION When there was no vision in the universal form, and he desired to see, the two eyes, the presiding deity known as the sun, the sense organ called the eye, which experiences form (sense object) appeared. COMMENTARY When there was no vision (niralokam) within himself (atmani), desiring to see himself and other objects (ca), the location called the gross eye, the sun devata and the eye (subtle sense organ) which experiences form (gtiria) appeared. Form is the sense object. Nirdlokam (devoid of vision) is an indeclinable word, like nirmaksikam (free from flies).
॥2.10.22॥ bodhyamanasya rsibhir atmcmas taj jighrhsatah I TRANSLATION When the universal form desired to understand himself, which is revealed by Vedic sound, the two gross cars, the direction devatas, and subtle ear organ, which receives sound, appeared. COMMENTARY When the universal form desired to receive understanding about himself which is revealed in the Vedas, the ears appeared. Guna-grahah here means that the ears receive sound, the sense object for the ear.
॥2.10.23॥ vastuno mrdu-kathinya-laghu-guiv-o$na-iUatdm I TRANSLATION When he desired to experience softness, hardness, lightness, heaviness, warmth and coolness, the gross skin became differentiated along with body hairs and plants, the sense devatas of the hairs. Vayu, the sense devata of the skin, along with the subtle sense organ skin, pervades internally and externally. COMMENTARY When the universal form desired to receive the sensations or qualities of softness, hardness, lightness, heaviness, warmth and coolness in objects, skin appeared. Osrm stands for a usna, which means slight heat. Since intense warmth is the sense object (which only arises after the desire), slight warmth is mentioned because of the desire for warmth in general. There is also a version without the prefix, gurv usna. The skin is the location of the sense organ. Because one understands the lightness or heaviness of objects by placing them in the hands, lightness and heaviness are the sense objects. This is according to the followers of the Puranas. In that location (adhibhuta) the devata Vayu (adhidaiva) is situated, extending internally and externally, by the sense organ (adhyatma) called skin which receives the sense object called touch (adhibhuta). In that location also, the hair is the sense organ, the herbs are the devata and the sense object is itching. Thus in the skin there are two sense organs. The meaning is this. The sense organ skin is called hair when it receives touch sensation along with itching externally. The plants act as the presiding deity of that skin (hair). When the sense organ skin receives touch internally or externally it is called skin. Its deity is Vayu or air. In the Third Canto it is said: nirbhinnany asya carmani loka-palo 'nilo ’visat I prdnendmsena sarinparsam yenasau pratipadyate॥ tvachamasya vinirbhinnam vivisur dhisnyam osadhih I When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with the sense organ skin, and thus the living entities can realize tactile knowledge. When the gross skin of the universal form appeared, the presiding deities — the plants (along with their portion, the subtle organ called body hair — entered. By these tody hairs, relief from itching appears. SB 3.6.16, 18 Carmani indicates skin. Pranena amiena means “with the sense organ called skin, which is spread with prana-vdyu.” In the Bahvrca-iruti this is partly described. tv<m nirabhidyata tvaco Iomani lomabhya osadhi-vanaspatayah The skin differentiated. From that came hairs. From hairs came the plants and trees. Aitareya Upanishad 1.4
॥2.10.24॥ hastau ruruluitus tasya nanci-harma-cikirsaya I TRANSLATION When the universal form desired to perform various activities, the two hands, their strength, the deity Inara and the sense object, namely, receiving things, which takes shelter of the devata and the sense organ, appeared. COMMENTARY Strength of the hands is the sense organ. Inara is the devat&; the sense object is receiving things, which is dependent on the sense organ and the devata (ubhayairayam).
॥2.10.25॥ gatim jigisatah padau ruruhate "bhikamikam I TRANSLATION When (he universal form desired movement, dear to him, two feet appeared. The devoid of the feet is Yajna. By the sense organ of feet, men go about to collect objects for sacrifice. COMMENTARY Desiring to move about (gatim) which was dear to him (abhikdmikdm), the two feet (adhibhiita) appeared. The literal meaning of jigisatah (of one who desires to obtain) means in this case simply “of one who desires.” Yajna, empowered by Vishnu, is situated as the devata of the feet. The sense organ is indicated by the word karmabhih, the sakli of the action of going. By the sense organ of the feet one goes about to collect items for sacrifice. This going about is the sense object. Nrbhih indicates that all the individual jivas perform these acts. The feet are used to obtain objects which are prescribed by the scriptures.
॥2.10.26॥ itirabhidyata siino vai prajanandamrtarthinah I TRANSLATION When the universal form desired offspring, sexual pleasure and enjoyment of Svarga, the penis appeared. The subtle sense organ, the devata of the sex organ, and the pleasure of enjoyment with woman, which is dependent on the sex organ and the devata, appeared. COMMENTARY When the universal form desired offspring, sexual pleasure and enjoyment like Svarga, the location of the sex organ (adhibhuta) appeared. As well as the sense organ called the penis, the devata Prajapati should be understood to have appeared.8 The sense object, happiness, arising from relationship with a woman, which is dependent on the sense organ and the devata, also arose.
॥2.10.27॥ utsisrksor dhatu-malam nirabhidyata vai gudam I TRANSLATION When the universal form desired to expel waste products, the gross anus appeared. Then the sense organ called anus, its devata Mitra, and the sense object, expulsion, dependent on the anus and Mitra, appeared. COMMENTARY Desiring to expel the waste products of digested food (dhatu- malam) the anus, the gross location, appeared. The sense organ of excretion (payult), the devata Mitra” and the sense object expulsion appeared. * Elsewhere DaksS is mentioned as the presiding deity. ’ In the commentary on 2.6.9 it is explained that the deity is Mrtyu and Mitra is an assistant.
॥2.10.28॥ asisrpsoh purah purya nabhi-dvaram apanatah I TRANSLATION When the universal form desired to go from his body to another body by the path of apana and prana, the location of the opening of the navel, sense organ apana, the devata Mrtyu and the sense object death, which takes shelter of the devata and the sense organ, arose. COMMENTARY When the universal form desired to go from his body (purya) into other bodies (purah), by the path of apana and also prana, though not mentioned, the location of the navel, the sense organ apana, the devata Mrtyu and the sense object, death, (prthahtvam), which depends on the apana and the devata, arose. It is well known that death involves separation from the bonds of both prana and apana in the navel region.
॥2.10.29॥ aditsoranna-pananam asan kuksy-antra-nadayah I TRANSLATION When the universal form desired to take in food and drink, the location of the abdomen, the sense organs in the form of the intestines and veins, their devatas the rivers and oceans, and their sense objects, fullness from food and fullness from liquids, which take shelter of the sense organs and their devatas, appeared COMMENTARY When the universal form desired to consume food and drink, the abdomen, intestine and veins appeared. The abdomen is the location. The sense organ is located in the intestines which absorbs the food. The veins are the sense organs which absorb liquids. The devatas of the veins are the rivers and the devata of the intestines is the ocean. Tusti means the fullness of the belly and pusti means fullness because of taste. Tusti is the sense object dependent on the intestines and the ocean, and pusti is the sense object dependent on the veins and rivers.
॥2.10.30॥ nididhydsor atma-mayam hridayam nirabhidyata I TRANSLATION When the universal form desired to contemplate material objects and illusions concerning himself, the heart appeared. Then the sense organ called the mind, the devata called Canara and the sense objects determination and desire arose. COMMENTARY Desiring to contemplate maya concerning himself and objects created by maya, the location called the heart appeared. Then sense organ called the mind, the devata called Canara, and the sense objects determination and desire appeared. From the Third Canto (3.6.23-26) it is also understood that in the location of the heart, the senses known as citla, false ego and intelligence, and the devatas Vasudeva, Rudra and Brahma also appeared. In this way, eighteen senses have been mentioned. This is known from the Eleventh Canto.10
॥2.10.31॥ tvaft-carma-mamsa-rudhira- medo-majjdsthi-dhatavah I TRANSLATION The seven dhatus known as skin, its upper layer, muscle, blood, fat, marrow and bone, are composed of predominantly of earth, water and fire. The life airs are nourished by ether and water. COMMENTARY Having described the sense organs (adhyatma), gross locations, sense objects (adhibhuta) and sense devatas (adhidaiva), Shukadeva describes the nature of the dhatus and other items which arise as portions of the elements in two verses. Tvak and carma are the gross and subtle aspects of skin. The seven dhatus starting with skin and ending with bone are composed of earth, water and fire elements. Though those items have all five elements as components, because air and ether do not nourish the body through food and other items (whereas water, earth and fire do), only three elements are mentioned. The prana composed of airs is nourished by ether and water. Putting all three items in plural instrumental case is poetic license.
॥2.10.32॥ gundtmakdninariydni bhutadi-prabhava gunah | TRANSLATION The senses gravitate to sense objects. The sense objects appear attractive because of false ego. The mind sustains all changes. The intelligence consists of the power of discrimination. COMMENTARY The senses’ nature is to gravitate to sense objects (gunatmaka). The sense objects (gundh) become attractive (prabhava) by false ego (bhutadi). The mind sustains all changes (sarva- vikaratma - like happiness, distress, etc.) Buddhi consists of the power of discrimination. In this way, the nature of both the mind and the intelligence has been described.
॥2.10.33॥ etad bhagavato rupari i sthulam te vyahrtarii may a | TRANSLATION I have thus described to you the composition of one universe as a form of the Lord, which is covered by eight layers of earth, water, fire, air, ether, false ego, mahat-tattva and prakriti. COMMENTARY Sthulam refers to the universal form, the totality of one universe. Mahy-ddhibhih refers to the layers around the universe. The universe with its covering is called the mahd- samasti or maha-slhulam.
॥2.10.34॥ atah param suhsmatamam avyaktam nirvisesanam | TRANSLATION Besides this there is the very subtle invisible form, without qualities or form, which has no beginning or end, remains eternally in one form and which is beyond words and mind. COMMENTARY Having described the gross form, now the subtle form of the universe is described. When the most subtle is mentioned, it means very subtle. The subtle body (of the universe), a form of maya, is described by four phrases.
॥2.10.35॥ amuni bhagavad-rupe maya te hy anuvarnitc I uhhe api na grhnanti mayd-srstc vipascitah॥ TRANSLATION The wise do not accept these two forms of the Lord described by me since they are composed of matter. COMMENTARY Shukadeva condemns these two forms which are imposed on the form of the Lord for purposes of worship. Dual case indicates the oneness of the gross and subtle forms of the universe (samasti) and its coverings (maha-samasti). The wise do not accept these two forms as the object of attainment, but only as forms for worship at the beginning stage, since they are made of maya. Even the very subtle form, the cause of the others, is material. Those who are wise, the pure devotees (vipascilah), do not accept these forms even at the first stage. They accept the forms of Rama, Krishna, and Nrsimha made of suddha-sattva in the stages of sadhana and perfection.
॥2.10.36॥ sa vachya-vachakataya bhagavan brahma-rupa-dhrk I nama-rupa-kriya dhatte sakarmakarmakah par ah ॥ TRANSLATION Maha-Vishnu, Bhagavan, the Supreme Lord, though not performing material actions, by accepting the form of Brahma, performed actions. He created the forms and activities for the living entities, subject to names, and as well created the names suitable for each type of body and its activities. COMMENTARY Now Shukadeva describes the creation, maintenance and destruction of the individual bodies. This continues till verse 44. The purusah who manifests mahat-tattva (salt), the Supreme Lord (parah), thought without material actions (aharmakah), accepting the form of Brahma, taking up activities (sakarma), creating forms and activities suitable to lie named (vacya) as well as names which suitably designate them (vachakataya), for the individual jivas existing in the universe. Some of these species are described in the footnote to 2.6.43-46.
॥2.10.37-39॥ prajd-patin mamin eleven rsin pitr-gandn prthak | TRANSLATION Brahma created the Prajapatis, the Manus, the devatas, the sages, the Pitrs, the Siddhas, Caranas, Gandharvas, Vidhadharas, Asuras, Guhyakas (guardians of Kuvera), Kinnaras, Apsaras, Nagas, Sarpas, Kimpurusas, Uragas, Matrs, Raksasas, Pisacas, Pretas, Bhutas, Vinayakas, Kusmandas, Unmadas, Vetalas, Yatudhanas," Grahas, birds, wild and " domestic animals, trees, mountains and reptiles, and as well various living beings of two types, four types and three types. COMMENTARY These forms are now listed. The list is the object of the verb from the previous sentence. O King! Brahma created the Prajapatis. The created beings with two types of bodies are the non-moving and moving bodies. He created other forms. He created bodies of four types: those born from the womb, from eggs, from perspiration and sprouting from seeds. The three types are those dwelling in the water, on land and in the air.
॥2.10.40-41॥ kusalakusala misrah karmanam gatayas tv imali I tatrapy ekaikaso rajan bhidyantegatayas triilha I TRANSLATION The results of action are good, bad and mixed. Because of the gunas of sattva, rajas and tamas, men become devatas, humans and inhabitants of hell. O King! These three types of beings are again divided into three when each nature is mixed with the other two gunas. COMMENTARY How did he create these beings? The results of actions are three: those giving good results (kusala), those giving suffering (akusala) and those giving mixed results (misrah). This indicates that the jivas attain these results according to their individual actions. There is no fault in the creator. This is the answer to the question that Pariksit asked, “O brahmana! Speak about the progress of time with large and small divisions and the number and types of destinations achieved by action. ” (SB 2.8.13) The cause of these results is gunas. The result of sattva is devoid body. The result of rajas is human body. The result of lamas is hellish existence. These three results are subdivided into three each, to make nine results. Each of the three is mixed with each of the other two. Thus a human with rajas, by a mixture with a great amount of sattva becomes a brahmana and by mixture with a great amount of lamas becomes a s Ctdra.
॥2.10.42॥ sa evedam jagad-dhatd bhagavan dharma-rupa-dhrk I TRANSLATION The maintainer of the universe, Bhagavan, accepting the form of Vishnu, establishing this universe, maintains it with the animals, men and human beings expressing their own natures of maintenance. COMMENTARY Dharma here means Vishnu. From dharma there is preservation of the universe, and from lack of dharma there is destruction. The creation is endowed with dharma and adharma. The birds and beasts protect themselves, their offspring, friends and family by their nature.
॥2.10.43॥ tatah kalagni-rudratmayat srstam idam atmanah I TRANSLATION Then the Lord, Kalagni Rudra, destroys this universe which he alone created by time energy, just as the wind destroys a mass of clouds. COMMENTARY The Lord destroys whatever he has created. Ghananikam means “all the clouds.”
॥2.10.44॥ itlham-bhavena kathilo bhagavan bhagavattamah I TRANSLATION The Lord has been described in many scriptures as the creator of the universe. Some pure devotees however do not see him only as the creator of the universe. COMMENTARY The Lord is described as the creator (iltham-bhavena) in such statements as tasmad va etasmad atmana akasah sambhutah: then from the Lord ether arose (Taiuiriya Upanishad 2.1.3); so ’kamayala bahu syath prajayeya: he desired “May I become many, may I expand in growth.” (Taiuiriya Upanishad 2.6) Some pure devotees however do not see the Lord only as the creator of the universe, but also as the person who enjoys activities with his devotees in his spiritual abodes such as Vaikuntha.
॥2.10.45॥ nasya kannani janmadau parasydnuvidhiyate I TRANSLATION The Lord does not carry out the activities of creation, maintenance and destruction of the universe directly. His direct involvement is denied everywhere in the scriptures. The activities performed by maya are ascribed to him. COMMENTARY This is actually not the activity of the Lord. In creating, maintaining and destroying the universe (asya) the Supreme Lord is not the doer. It is described everywhere in the scriptures (anuvidhlyate) that he is not the doer, because (hi) the creation, maintenance and destruction carried out by maya, the external energy, through actions of the gunos, is ascribed to the Lord. Though it is done by me, since l am the Supreme Lord, it is not actually done by me in my svarupa. That is the meaning. Thus £ru(i says itiskalatit niskriyam santarit niravadyam niraiijanam: the Lord is without divisions, without action, undisturbed, without fault, without contamination. ($vetasvatara Upanishad 6.19)
॥2.10.46॥ ayarii tu brahmanah kalpah savikalpa udahrtah I TRANSLATION The life of Brahma has divisions of days. The usual procedure is that the sarga creation takes place at the beginning of the life of Brahma and the visarga creation takes place at the beginning of the day of Brahma. COMMENTARY This verse sums up the topic. The life span (kalpa) relative to Brahma, one hunared years, is divided into days (vikalpah). At the beginning of the mahd-kalpa (life of Brahma) the creation of mahat-tattva and other elements takes place (snrga). In the day of Brahma the visarga or creation of bodies takes place (vaikrtah). This is the usual procedure in all the maha-kalpas and days of Brahma. This answers in summary the another question of Pariksit: “Speak of the kalpas and their subdivisions, how time is perceived in the past present and future and the life spans of the humans, devatas and Pitrs.” (SB 2.8.12)
॥2.10.47॥ parimanam ca kalasya kalpa-laksana-vigraham I TRANSLATION I will explain later the measurement of time which takes the form of kalpas. Now hear from me about the Padma-kalpa. COMMENTARY How lime is perceived, which is part of the question, will be answered in detail later. The measurement of time has a form described in terms of kalpas. Without the qualities of kalpa and other subdivisions, lime cannot be measured. That will be described later (purastad) in the Third Canto. The Padma- kalpa is included in the first half of Brahma’s life. The list of kalpas or days of Brahma’s month is mentioned in the Skanda Purtfna. prathamah sveta-kalpas tu dvitiyo mla-lohitah I The first day of the month is called Sveta-kalpa. The second is Nila-lohita. The third is Vamadeva and the fourth is called Gathantara. The fifth is Raurava, the sixth is Prana. The seventh is Brhat and the eighth is Kandarpa. The ninth is Savya and the tenth is isdna. The eleventh is Dhyana and the twelfth is Sarasvata. The thirteenth is Udana and the fourtheen is Garuda. The fifteenth is Kaurma. This is the full moon of Brahma. The sixteenth day is Narasithha and the seventeenth is Samadhi. The eighteenth is Agneya and the nineteenth is Vishnuja. The twentieth is Saura and the twenty-first day is called Soma. The twenty-second day is called Bhiivana and the twenty-third is Supuman. The twenty-fourth is Vaikuntha and the twenty-fifth is Arcisa. The twenty-sixth is Valll and the twenty-seventh is Vairaja. The twenty-eighth is Gaun and the twenty-ninth is Mahesvara. In this kalpa Siva destroys Tripura. The last day of the month is called Pitr-kalpa. This is the dark moon of Brahma’s month. These kalpas are known as the days of Brahma and have existed in the past and will exist in the future. The present kalpa is the Varaha kalpa, the first day of the first month in the second half of Brahma’s life. Svetah refers to the Sveta-varaha-kalpa. That is also the present Varaha-kalpa. The first day after Brahma is born is called Brahma-kalpa. The last day of the month or Pitr-kalpa at the end of the first half of Brahma’s life is called the Padma- kalpa, since the planets take the shape of a lotus during that day.
॥2.10.48-50॥ saunaka uvacha— yad aha no hhavdn sula ksattd Bhagavatottamah I TRANSLATION Saunaka said: O Suta! You have told us that Vidura, the best of devotees went on pilgrimage around the world, giving up friends who are difficult to give up. Discussion of the soul took place between Vidura and Maitreya. Knowledgeable Maitreya, implored by Vidura explained the highest truth. O excellent sage! Please tell us all of that and the actions of Vidura. COMMENTARY Being eager to hear other topics, the proposed topic of the Padma-kalpa gets delayed by the question of Saunaka. You have told us: viduras tirlha-yatrayam maitre.ydd atmanogatim jnatvagad dhastinapuram taydvdpta-vivitsitah Having learned about Krishna, the goal of the jlva, from Maitreya while on pilgrimage, Vidura came to Hastinapura with a desire to teach that. SB 1.13.1 Bhagavan means he who is full of knowledge. Ksatta means Vidura. Kausaraveh refers to Maitreya.
॥2.10.51॥ suta uvacha— rajna pariksita prsto yad avocan mahd-munih I TRANSLATION Suta said: I will explain to you what the great sage Shukadeva spoke in response to Pariksit when asked by Pariksit. Please listen. COMMENTARY The meaning is this. What you have asked, the King also asked Shukadeva. Shukadeva spoke in answer to the question of Pariksit previously about the conversation between Vidura and Maitreya. I will relate that to you. Thus the commentary on the Tenth chapter of the Second Canto of Bhagavatam has been completed to give pleasure to the hearts of the devotees in accordance with the views of the acharyas. Because the Lord performed action in response to the thirst of Brahma, satisfying him, he showered the universe with sweet mercy.
END OF SECOND CANTO
- Sarartha Darsini -
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