Puruṣa-sūkta Confirmed

Verse 1 (bhagavata.2.6.1)

ब्रह्मोवाच वाचां वह्नेर्मुखं क्षेत्रं छन्दसां सप्त धातवः । हव्यकव्यामृतान्नानां जिह्वा सर्वरसस्य च ॥ 6.1 ॥

brahmovāca vācāṁ vahner mukhaṁ kṣetraṁ chandasāṁ sapta dhātavaḥ havya-kavyāmṛtānnānāṁ jihvā sarva-rasasya ca

Brahmā said: The mouth of the universal form is the seat from which speech arises, and Fire is its presiding deity. The seven layers of His skin are the source of the Vedic hymns, and His tongue is the source of the offerings made to the gods and to the ancestors, of the nectarean food of the immortals, and of every kind of taste.

Verse 2 (bhagavata.2.6.2)

सर्वासूनां च वायोश्च तन्नासे परमायणे । अश्विनोरोषधीनां च घ्राणो मोदप्रमोदयोः ॥ 6.2 ॥

sarvāsūnāṁ ca vāyoś ca tan-nāse paramāyaṇe aśvinor oṣadhīnāṁ ca ghrāṇo moda-pramodayoḥ

His two nostrils are the highest resting place of all the vital airs and of the wind-god Vāyu. His power of smell gives rise to the divine physicians the Aśvinī-kumāras, to all medicinal herbs, and to fragrance and the delight it brings.

Verse 3 (bhagavata.2.6.3)

रूपाणां तेजसां चक्षुर्दिवः सूर्यस्य चाक्षिणी । कर्णौ दिशां च तीर्थानां श्रोत्रमाकाशशब्दयोः ॥ 6.3 ॥

rūpāṇāṁ tejasāṁ cakṣur divaḥ sūryasya cākṣiṇī karṇau diśāṁ ca tīrthānāṁ śrotram ākāśa-śabdayoḥ

His eye is the source of all forms and of every radiant thing; His two eyeballs are heaven and the sun. His ears are the source of the cardinal directions and of the sacred bathing places, and His faculty of hearing is the source of the sky and of sound.

Verse 4 (bhagavata.2.6.4)

तद्गात्रं वस्तुसाराणां सौभगस्य च भाजनम् । त्वगस्य स्पर्शवायोश्च सर्वमेधस्य चैव हि ॥ 6.4 ॥

tad-gātraṁ vastu-sārāṇāṁ saubhagasya ca bhājanam tvag asya sparśa-vāyoś ca sarva-medhasya caiva hi

His body is the vessel that holds the essence of all things and the very abode of good fortune. His skin is the source of the sense of touch and of the wind, and indeed of every kind of sacrificial rite.

Verse 5 (bhagavata.2.6.5)

रोमाण्युद्भिज्जजातीनां यैर्वा यज्ञस्तु सम्भृतः । केशश्मश्रुनखान्यस्य शिलालोहाभ्रविद्युताम् ॥ 6.5 ॥

romāṇy udbhijja-jātīnāṁ yair vā yajñas tu sambhṛtaḥ keśa-śmaśru-nakhāny asya śilā-lohābhra-vidyutām

The hairs on His body are the source of the plant kingdom, which in turn furnishes the materials for sacrifice. His head-hair, beard and nails are the source of stone, of metal ore, of clouds, and of lightning.

Verse 6 (bhagavata.2.6.6)

बाहवो लोकपालानां प्रायशः क्षेमकर्मणाम् ॥ 6.6 ॥

bāhavo loka-pālānāṁ prāyaśaḥ kṣema-karmaṇām

His arms are the source of the great guardians of the worlds, who for the most part work for the protection and welfare of the people.

Verse 7 (bhagavata.2.6.7)

विक्रमो भूर्भुवः स्वश्च क्षेमस्य शरणस्य च । सर्वकामवरस्यापि हरेश्चरण आस्पदम् ॥ 6.7 ॥

vikramo bhūr bhuvaḥ svaś ca kṣemasya śaraṇasya ca sarva-kāma-varasyāpi hareś caraṇa āspadam

His stride is the source of the three worlds — earth, sky and heaven — and of safety and shelter for their inhabitants. The lotus feet of Hari are the very seat from which every desire is granted.

Verse 8 (bhagavata.2.6.8)

अपां वीर्यस्य सर्गस्य पर्जन्यस्य प्रजापतेः । पुंसः शिश्न उपस्थस्तु प्रजात्यानन्दनिर्वृतेः ॥ 6.8 ॥

apāṁ vīryasya sargasya parjanyasya prajāpateḥ puṁsaḥ śiśna upasthas tu prajāty-ānanda-nirvṛteḥ

His organ of generation is the source of water, of the seminal fluid, of creation itself, of the rain-god Parjanya and of Prajāpati, the lord of progeny. That organ is also the source of the pleasure that relieves the pain of begetting offspring.

Verse 9 (bhagavata.2.6.9)

पायुर्यमस्य मित्रस्य परिमोक्षस्य नारद । हिंसाया निऋर्तेर्मृत्योर्निरयस्य गुदं स्मृतः ॥ 6.9 ॥

pāyur yamasya mitrasya parimokṣasya nārada hiṁsāyā nirṛter mṛtyor nirayasya gudaṁ smṛtaḥ

O Nārada, His organ of evacuation is known as the seat of Yama and Mitra, and of the release that comes with relief; His rectum, in turn, is the seat of violence, of misfortune, of death, and of hell.

Verse 10 (bhagavata.2.6.10)

पराभूतेरधर्मस्य तमसश्चापि पश्चिमः । नाड्यो नदनदीनां च गोत्राणामस्थिसंहतिः ॥ 6.10 ॥

parābhūter adharmasya tamasaś cāpi paścimaḥ nāḍyo nada-nadīnāṁ ca gotrāṇām asthi-saṁhatiḥ

His back is the seat of humiliation, of unrighteousness, and of darkness. His veins are the source of the rivers and streams, and the mass of His bones is the source of the mountain ranges.

Verse 11 (bhagavata.2.6.11)

अव्यक्तरससिन्धूनां भूतानां निधनस्य च । उदरं विदितं पुंसो हृदयं मनसः पदम् ॥ 6.11 ॥

avyakta-rasa-sindhūnāṁ bhūtānāṁ nidhanasya ca udaraṁ viditaṁ puṁso hṛdayaṁ manasaḥ padam

His belly is known to be the seat of the unmanifest — the source of the cosmic oceans and the resting place into which created beings are dissolved — and His heart is the seat of the mind.

Verse 12 (bhagavata.2.6.12)

धर्मस्य मम तुभ्यं च कुमाराणां भवस्य च । विज्ञानस्य च सत्त्वस्य परस्यात्मा परायणम् ॥ 6.12 ॥

dharmasya mama tubhyaṁ ca kumārāṇāṁ bhavasya ca vijñānasya ca sattvasya parasyātmā parāyaṇam

That Supreme Self is the final refuge of dharma, of me, of you, of the four Kumāras, and of Bhava, and it is likewise the refuge of transcendental knowledge and of pure being.

Verse 13 (bhagavata.2.6.13)

अहं भवान् भवश्चैव त इमे मुनयोऽग्रजाः । सुरासुरनरा नागाः खगा मृगसरीसृपाः ॥ 6.13 ॥

ahaṁ bhavān bhavaś caiva ta ime munayo ’grajāḥ surāsura-narā nāgāḥ khagā mṛga-sarīsṛpāḥ

I myself, you, and Lord Śiva as well, and these great sages born before you, the demigods, the demons, human beings, the Nāgas, the birds, the beasts and the reptiles —

Verse 14 (bhagavata.2.6.14)

गन्धर्वाप्सरसो यक्षा रक्षोभूतगणोरगाः । पशवः पितरः सिद्धा विद्याध्राश्चारणा द्रुमाः ॥ 6.14 ॥

gandharvāpsaraso yakṣā rakṣo-bhūta-gaṇoragāḥ paśavaḥ pitaraḥ siddhā vidyādhrāś cāraṇā drumāḥ

the Gandharvas and Apsarās, the Yakṣas, the Rākṣasas, the hosts of spirits and the serpent-beings, the cattle, the ancestors, the Siddhas, the Vidyādharas, the Cāraṇas and the trees —

Verse 15 (bhagavata.2.6.15)

अन्ये च विविधा जीवा जलस्थलनभौकसः । ग्रहर्क्षकेतवस्तारास्तडितः स्तनयित्नवः ॥ 6.15 ॥

anye ca vividhā jīvā jala-sthala-nabhaukasaḥ graharkṣa-ketavas tārās taḍitaḥ stanayitnavaḥ

and the many other kinds of living beings dwelling in water, on land and in the sky — together with the planets, the constellations, the comets, the stars, the flashes of lightning and the rolls of thunder —

Verse 16 (bhagavata.2.6.16)

सर्वं पुरुष एवेदं भूतं भव्यं भवच्च यत् । तेनेदमावृतं विश्वं वितस्तिमधितिष्ठति ॥ 6.16 ॥

sarvaṁ puruṣa evedaṁ bhūtaṁ bhavyaṁ bhavac ca yat tenedam āvṛtaṁ viśvaṁ vitastim adhitiṣṭhati

— all of this, whatever has been, whatever will be, and whatever now is, is nothing but that same Puruṣa. By Him this entire universe is pervaded and enveloped, though He Himself rests within a form no larger than a single span.

Verse 17 (bhagavata.2.6.17)

स्वधिष्ण्यं प्रतपन् प्राणो बहिश्च प्रतपत्यसौ । एवं विराजं प्रतपंस्तपत्यन्तर्बहिः पुमान् ॥ 6.17 ॥

sva-dhiṣṇyaṁ pratapan prāṇo bahiś ca pratapaty asau evaṁ virājaṁ pratapaṁs tapaty antar bahiḥ pumān

Just as the sun blazes within its own orbit and also radiates its heat outward, so does the Supreme Person, pervading the universal form, radiate His presence both within it and beyond it.

Verse 18 (bhagavata.2.6.18)

सोऽमृतस्याभयस्येशो मर्त्यमन्नं यदत्यगात् । महिमैष ततो ब्रह्मन् पुरुषस्य दुरत्ययः ॥ 6.18 ॥

so ’mṛtasyābhayasyeśo martyam annaṁ yad atyagāt mahimaiṣa tato brahman puruṣasya duratyayaḥ

He is the Lord of immortality and fearlessness, for He has passed beyond mortality, which is but food for death. Therefore, O brāhmaṇa, this glory of the Supreme Person is impossible to surpass or fully measure.

Verse 19 (bhagavata.2.6.19)

पादेषु सर्वभूतानि पुंसः स्थितिपदो विदुः । अमृतं क्षेममभयं त्रिमूर्ध्नोऽधायि मूर्धसु ॥ 6.19 ॥

pādeṣu sarva-bhūtāni puṁsaḥ sthiti-pado viduḥ amṛtaṁ kṣemam abhayaṁ tri-mūrdhno ’dhāyi mūrdhasu

All created beings, it is known, exist within one quarter of the Puruṣa, the seat of material existence. Immortality, security and fearlessness are established in His three transcendent heads, beyond the three worlds.

Verse 20 (bhagavata.2.6.20)

पादास्त्रयो बहिश्चासन्नप्रजानां य आश्रमाः । अन्तस्त्रिलोक्यास्त्वपरो गृहमेधोऽबृहद्व्रतः ॥ 6.20 ॥

pādās trayo bahiś cāsann aprajānāṁ ya āśramāḥ antas tri-lokyās tv aparo gṛha-medho ’bṛhad-vrataḥ

His three other portions lie beyond this world; these are the stations meant for those who will beget no more offspring, having renounced the world. The remaining portion lies within the three worlds, meant for the householder who does not keep unbroken vows of celibacy.

Verse 21 (bhagavata.2.6.21)

सृती विचक्रमे विश्वङ्साशनानशने उभे । यदविद्या च विद्या च पुरुषस्तूभयाश्रयः ॥ 6.21 ॥

sṛtī vicakrame viśvaṅ sāśanānaśane ubhe yad avidyā ca vidyā ca puruṣas tūbhayāśrayaḥ

He has crossed, in every direction, both paths — the path of enjoyment and the path of renunciation. Both ignorance and knowledge find their shelter in that same Puruṣa.

Verse 22 (bhagavata.2.6.22)

यस्मादण्डं विराड् जज्ञे भूतेन्द्रियगुणात्मकः । तद् द्रव्यमत्यगाद् विश्वं गोभिः सूर्य इवातपन् ॥ 6.22 ॥

yasmād aṇḍaṁ virāḍ jajñe bhūtendriya-guṇātmakaḥ tad dravyam atyagād viśvaṁ gobhiḥ sūrya ivātapan

From Him was born the universal egg, the virāṭ, composed of the elements, the senses and the modes of nature; yet He remains beyond that material creation entirely, just as the sun, though shining through its rays, remains distinct from them.

Verse 23 (bhagavata.2.6.23)

यदास्य नाभ्यान्नलिनादहमासं महात्मनः । नाविदं यज्ञसम्भारान् पुरुषावयवानृते ॥ 6.23 ॥

yadāsya nābhyān nalinād aham āsaṁ mahātmanaḥ nāvidaṁ yajña-sambhārān puruṣāvayavān ṛte

When I was born from the lotus that grew from the navel of that great being, I knew of no ingredients for sacrifice other than the limbs of the Puruṣa Himself.

Verse 24 (bhagavata.2.6.24)

तेषु यज्ञस्य पशवः सवनस्पतयः कुशाः । इदं च देवयजनं कालश्चोरुगुणान्वितः ॥ 6.24 ॥

teṣu yajñasya paśavaḥ savanaspatayaḥ kuśāḥ idaṁ ca deva-yajanaṁ kālaś coru-guṇānvitaḥ

Among His limbs were found the sacrificial animals, the plants and trees, and the kuśa grass; there too were this very ground for the sacrifice, and time itself, richly endowed with auspicious qualities.

Verse 25 (bhagavata.2.6.25)

वस्तून्योषधयः स्नेहा रसलोहमृदो जलम् । ऋचो यजूंषि सामानि चातुर्होत्रं च सत्तम ॥ 6.25 ॥

vastūny oṣadhayaḥ snehā rasa-loha-mṛdo jalam ṛco yajūṁṣi sāmāni cātur-hotraṁ ca sattama

O best of the pure, the other necessary articles were there too — herbs, clarified butter, the essential fluids, metal, earth and water — along with the hymns of the Ṛg, the Yajur and the Sāma Veda, and the four classes of priests who officiate at the sacrifice.

Verse 26 (bhagavata.2.6.26)

नामधेयानि मन्त्राश्च दक्षिणाश्च व्रतानि च । देवतानुक्रमः कल्पः सङ्कल्पस्तन्त्रमेव च ॥ 6.26 ॥

nāma-dheyāni mantrāś ca dakṣiṇāś ca vratāni ca devatānukramaḥ kalpaḥ saṅkalpas tantram eva ca

The names of the deities, the mantras, the sacrificial fees, the vows, the order in which the deities are to be invoked, the ritual procedure, the resolve made before the rite, and the governing scriptural method —

Verse 27 (bhagavata.2.6.27)

गतयो मतयश्चैव प्रायश्चित्तं समर्पणम् । पुरुषावयवैरेते सम्भाराः सम्भृता मया ॥ 6.27 ॥

gatayo matayaś caiva prāyaścittaṁ samarpaṇam puruṣāvayavair ete sambhārāḥ sambhṛtā mayā

— the destinations reached through the sacrifice, its underlying doctrines, the atonements prescribed for its flaws, and the final act of dedication — all these requisites I gathered from the limbs of the Puruṣa alone.

Verse 28 (bhagavata.2.6.28)

इति सम्भृतसम्भारः पुरुषावयवैरहम् । तमेव पुरुषं यज्ञं तेनैवायजमीश्वरम् ॥ 6.28 ॥

iti sambhṛta-sambhāraḥ puruṣāvayavair aham tam eva puruṣaṁ yajñaṁ tenaivāyajam īśvaram

Having thus gathered all the requisites from the limbs of the Puruṣa Himself, I used them to worship that same Puruṣa — the Supreme Lord, who is Himself the sacrifice.

Verse 29 (bhagavata.2.6.29)

ततस्ते भ्रातर इमे प्रजानां पतयो नव । अयजन् व्यक्तमव्यक्तं पुरुषं सुसमाहिताः ॥ 6.29 ॥

tatas te bhrātara ime prajānāṁ patayo nava ayajan vyaktam avyaktaṁ puruṣaṁ su-samāhitāḥ

Thereafter, these nine brothers of yours, the lords of created beings, worshiped with deep concentration that Puruṣa who is both manifest and unmanifest.

Verse 30 (bhagavata.2.6.30)

ततश्च मनवः काले ईजिरे ऋषयोऽपरे । पितरो विबुधा दैत्या मनुष्याः क्रतुभिर्विभुम् ॥ 6.30 ॥

tataś ca manavaḥ kāle ījire ṛṣayo ’pare pitaro vibudhā daityā manuṣyāḥ kratubhir vibhum

And thereafter, in due course of time, the Manus, other sages, the ancestors, the demigods, the Daityas and human beings all worshiped the all-pervading Lord through their sacrifices.

Verse 31 (bhagavata.2.6.31)

नारायणे भगवति तदिदं विश्वमाहितम् । गृहीतमायोरुगुणः सर्गादावगुणः स्वतः ॥ 6.31 ॥

nārāyaṇe bhagavati tad idaṁ viśvam āhitam gṛhīta-māyoru-guṇaḥ sargādāv aguṇaḥ svataḥ

In the Lord Nārāyaṇa this entire universe rests, for at the beginning of creation He assumes His vast material energy together with its qualities, although by His own nature He remains ever beyond those qualities.

Verse 32 (bhagavata.2.6.32)

सृजामि तन्नियुक्तोऽहं हरो हरति तद्वशः । विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् ॥ 6.32 ॥

sṛjāmi tan-niyukto ’haṁ haro harati tad-vaśaḥ viśvaṁ puruṣa-rūpeṇa paripāti tri-śakti-dhṛk

Appointed by Him, I create; Lord Śiva, under His control, brings about destruction; and He Himself, in His form as the Puruṣa, maintains the universe. Thus He alone wields all three powers.

Verse 33 (bhagavata.2.6.33)

इति तेऽभिहितं तात यथेदमनुपृच्छसि । नान्यद्भगवतः किंचिद्भाव्यं सदसदात्मकम् ॥ 6.33 ॥

iti te ’bhihitaṁ tāta yathedam anupṛcchasi nānyad bhagavataḥ kiñcid bhāvyaṁ sad-asad-ātmakam

Thus, my dear son, I have explained to you what you asked. Nothing whatsoever that comes into being, whether as cause or as effect, exists apart from the Supreme Lord.

Verse 34 (bhagavata.2.6.34)

न भारती मेऽङ्ग मृषोपलक्ष्यते न वै क्वचिन्मे मनसो मृषा गतिः । न मे हृषीकाणि पतन्त्यसत्पथे यन्मे हृदौत्कण्ठ्यवता धृतो हरिः ॥ 6.34 ॥

na bhāratī me ’ṅga mṛṣopalakṣyate na vai kvacin me manaso mṛṣā gatiḥ na me hṛṣīkāṇi patanty asat-pathe yan me hṛdautkaṇṭhyavatā dhṛto hariḥ

My dear one, my words are never found to be untrue, nor does my mind's course ever wander astray, nor do my senses ever fall onto a wrong path — for I have held Hari fast within my heart, with heartfelt longing.

Verse 35 (bhagavata.2.6.35)

सोऽहं समाम्नायमयस्तपोमयः प्रजापतीनामभिवन्दितः पतिः । आस्थाय योगं निपुणं समाहित- स्तं नाध्यगच्छं यत आत्मसम्भवः ॥ 6.35 ॥

so ’haṁ samāmnāyamayas tapomayaḥ prajāpatīnām abhivanditaḥ patiḥ āsthāya yogaṁ nipuṇaṁ samāhitas taṁ nādhyagacchaṁ yata ātma-sambhavaḥ

I, though I embody the entire Vedic tradition and every austerity, though I am the revered lord of the Prajāpatis, and though I have practiced the most skillful and deeply concentrated yoga — even I could not reach Him, the very source from which I myself arose.

Verse 36 (bhagavata.2.6.36)

नतोऽस्म्यहं तच्चरणं समीयुषां भवच्छिदं स्वस्त्ययनं सुमङ्गलम् । यो ह्यात्ममायाविभवं स्म पर्यगाद् यथा नभः स्वान्तमथापरे कुतः ॥ 6.36 ॥

nato ’smy ahaṁ tac-caraṇaṁ samīyuṣāṁ bhavac-chidaṁ svasty-ayanaṁ sumaṅgalam yo hy ātma-māyā-vibhavaṁ sma paryagād yathā nabhaḥ svāntam athāpare kutaḥ

I therefore bow down to those feet of His, which cut off material bondage for all who attain them and which are the very abode of well-being and supreme auspiciousness — feet of Him whose own vast display of māyā even He cannot fully measure, just as the sky cannot measure its own limits. What then can others hope to know of Him?

Verse 37 (bhagavata.2.6.37)

नाहं न यूयं यदृतां गतिं विदु- र्न वामदेवः किमुतापरे सुराः । तन्मायया मोहितबुद्धयस्त्विदं विनिर्मितं चात्मसमं विचक्ष्महे ॥ 6.37 ॥

nāhaṁ na yūyaṁ yad-ṛtāṁ gatiṁ vidur na vāmadevaḥ kim utāpare surāḥ tan-māyayā mohita-buddhayas tv idaṁ vinirmitaṁ cātma-samaṁ vicakṣmahe

Neither I nor you know the true extent of His glory, nor does even Vāmadeva — what then to speak of other gods? Our intelligence, bewildered by His māyā, can perceive only as much of this created universe as our own capacity allows.

Verse 38 (bhagavata.2.6.38)

यस्यावतारकर्माणि गायन्ति ह्यस्मदादयः । न यं विदन्ति तत्त्वेन तस्मै भगवते नमः ॥ 6.38 ॥

yasyāvatāra-karmāṇi gāyanti hy asmad-ādayaḥ na yaṁ vidanti tattvena tasmai bhagavate namaḥ

Obeisances to that Supreme Lord — whose incarnations and deeds even the likes of us sing of, yet whom, in His true essence, we do not fully know.

Verse 39 (bhagavata.2.6.39)

स एष आद्यः पुरुषः कल्पे कल्पे सृजत्यजः । आत्मात्मन्यात्मनात्मानं स संयच्छति पाति च ॥ 6.39 ॥

sa eṣa ādyaḥ puruṣaḥ kalpe kalpe sṛjaty ajaḥ ātmātmany ātmanātmānaṁ sa saṁyacchati pāti ca

That same primeval, unborn Puruṣa creates in age after age; by Himself, within Himself, through Himself, He withdraws His own creation, and He also maintains it.

Verse 40 (bhagavata.2.6.40)

विशुद्धं केवलं ज्ञानं प्रत्यक् सम्यगवस्थितम् । सत्यं पूर्णमनाद्यन्तं निर्गुणं नित्यमद्वयम् ॥ 6.40 ॥

viśuddhaṁ kevalaṁ jñānaṁ pratyak samyag avasthitam satyaṁ pūrṇam anādy-antaṁ nirguṇaṁ nityam advayam

He is pure, absolute knowledge, turned wholly within and perfectly established in Himself — true, complete, without beginning or end, free of material qualities, eternal, and without a second.

Verse 41 (bhagavata.2.6.41)

ऋषे विदन्ति मुनयः प्रशान्तात्मेन्द्रियाशयाः । यदा तदेवासत्तर्कैस्तिरोधीयेत विप्लुतम् ॥ 6.41 ॥

ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ yadā tad evāsat-tarkais tirodhīyeta viplutam

O sage, the wise come to know Him only when their mind, senses and desires have grown perfectly still. Yet that very knowledge becomes clouded and lost the moment it is pursued through unsound, sophistic reasoning.

Verse 42 (bhagavata.2.6.42)

आद्योऽवतारः पुरुषः परस्य कालः स्वभावः सदसन्मनश्च । द्रव्यं विकारो गुण इन्द्रियाणि विराट् स्वराट् स्थास्नु चरिष्णु भूम्नः ॥ 6.42 ॥

ādyo ’vatāraḥ puruṣaḥ parasya kālaḥ svabhāvaḥ sad-asan-manaś ca dravyaṁ vikāro guṇa indriyāṇi virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ

The Puruṣa is the first incarnation of the Supreme — He is time, material nature, both the manifest and the unmanifest, and the mind; He is matter, its transformations, the three qualities, the senses, the universal cosmic form, the self-luminous inner Puruṣa, and the whole sum of all that moves and all that does not.

Verse 43 (bhagavata.2.6.43)

अहं भवो यज्ञ इमे प्रजेशा दक्षादयो ये भवदादयश्च । स्वर्लोकपालाः खगलोकपाला नृलोकपालास्तललोकपालाः ॥ 6.43 ॥

ahaṁ bhavo yajña ime prajeśā dakṣādayo ye bhavad-ādayaś ca svarloka-pālāḥ khagaloka-pālā nṛloka-pālās talaloka-pālāḥ

I myself, Lord Śiva, Lord Viṣṇu as the sacrifice, these lords of creatures headed by Dakṣa, and others such as yourselves, the guardians of the heavenly worlds, the guardians of the aerial worlds, the guardians of the human world, and the guardians of the nether worlds —

Verse 44 (bhagavata.2.6.44)

गन्धर्वविद्याधरचारणेशा ये यक्षरक्षोरगनागनाथाः । ये वा ऋषीणामृषभाः पितृणां दैत्येन्द्रसिद्धेश्वरदानवेन्द्राः । अन्ये च ये प्रेतपिशाचभूत- कूष्माण्डयादोमृगपक्ष्यधीशाः ॥ 6.44 ॥

gandharva-vidyādhara-cāraṇeśā ye yakṣa-rakṣoraga-nāga-nāthāḥ ye vā ṛṣīṇām ṛṣabhāḥ pitṝṇāṁ daityendra-siddheśvara-dānavendrāḥ anye ca ye preta-piśāca-bhūta- kūṣmāṇḍa-yādo-mṛga-pakṣy-adhīśāḥ

the lords of the Gandharvas, the Vidyādharas and the Cāraṇas, the masters of the Yakṣas, the Rākṣasas, the serpent-beings and the Nāgas, the foremost among the sages and among the ancestors, the great chiefs of the Daityas, of the Siddhas and of the Dānavas, and others besides — the rulers of ghosts, evil spirits, restless beings, kūṣmāṇḍas, aquatic creatures, beasts and birds —

Verse 45 (bhagavata.2.6.45)

यत्किंच लोके भगवन्महस्व- दोजःसहस्वद् बलवत् क्षमावत् । श्रीह्रीविभूत्यात्मवदद्भुतार्णं तत्त्वं परं रूपवदस्वरूपम् ॥ 6.45 ॥

yat kiñca loke bhagavan mahasvad ojaḥ-sahasvad balavat kṣamāvat śrī-hrī-vibhūty-ātmavad adbhutārṇaṁ tattvaṁ paraṁ rūpavad asva-rūpam

— and whatever else in this world possesses majesty, power, strength or forbearance, whatever possesses beauty, modesty or opulence, whatever is a wondrous and profound truth, whether embodied in form or without any form at all —

Verse 46 (bhagavata.2.6.46)

प्राधान्यतो यानृष आमनन्ति लीलावतारान् पुरुषस्य भूम्नः । आपीयतां कर्णकषायशोषा- ननुक्रमिष्ये त इमान् सुपेशान् ॥ 6.46 ॥

prādhānyato yān ṛṣa āmananti līlāvatārān puruṣasya bhūmnaḥ āpīyatāṁ karṇa-kaṣāya-śoṣān anukramiṣye ta imān supeśān

O sage, I shall now relate, one by one, these beautiful, principal play-incarnations of the all-pervading Puruṣa, as the great seers recount them — accounts that, when drunk in through the ear, dry up all the impurity gathered there.