Fundamental Principles of Material Nature

Verse 1 (bhagavata.3.26.1)

श्रीभगवानुवाच अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् । यद्विदित्वा विमुच्येत पुरुषः प्राकृतैर्गुणैः ॥ 26.1 ॥

śrī-bhagavān uvāca atha te sampravakṣyāmi tattvānāṁ lakṣaṇaṁ pṛthak yad viditvā vimucyeta puruṣaḥ prākṛtair guṇaiḥ

Sri Bhagavan said: Now I shall describe to you the distinguishing marks of the [material] principles, one by one, knowing which a person is freed from the modes of material nature.

Verse 2 (bhagavata.3.26.2)

ज्ञानं निःश्रेयसार्थाय पुरुषस्यात्मदर्शनम् । यदाहुर्वर्णये तत्ते हृदयग्रन्थिभेदनम् ॥ 26.2 ॥

jñānaṁ niḥśreyasārthāya puruṣasyātma-darśanam yad āhur varṇaye tat te hṛdaya-granthi-bhedanam

Knowledge is that self-vision which brings a person the highest good. I shall explain to you that knowledge which is said to sever the knot of the heart.

Verse 3 (bhagavata.3.26.3)

अनादिरात्मा पुरुषो निर्गुणः प्रकृतेः परः । प्रत्यग्धामा स्वयंज्योतिर्विश्वं येन समन्वितम् ॥ 26.3 ॥

anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ pratyag-dhāmā svayaṁ-jyotir viśvaṁ yena samanvitam

The Self, the Person, is without beginning, free of the [material] modes, and beyond material nature. He is present within all things, self-luminous, and by Him this entire universe is pervaded.

Verse 4 (bhagavata.3.26.4)

स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभुः । यदृच्छयैवोपगतामभ्यपद्यत लीलया ॥ 26.4 ॥

sa eṣa prakṛtiṁ sūkṣmāṁ daivīṁ guṇa-mayīṁ vibhuḥ yadṛcchayaivopagatām abhyapadyata līlayā

That all-powerful Person, as His pastime, accepts of His own will that subtle, divine, three-gunas-laden material nature which comes near Him.

Verse 5 (bhagavata.3.26.5)

गुणैर्विचित्राः सृजतीं सरूपाः प्रकृतिं प्रजाः । विलोक्य मुमुहे सद्यः स इह ज्ञानगूहया ॥ 26.5 ॥

guṇair vicitrāḥ sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gūhayā

Seeing material nature — variegated by the [three] gunas — creating living forms, the soul is at once bewildered by that knowledge-covering illusion.

Verse 6 (bhagavata.3.26.6)

एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् । कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥ 26.6 ॥

evaṁ parābhidhyānena kartṛtvaṁ prakṛteḥ pumān karmasu kriyamāṇeṣu guṇair ātmani manyate

Thus, by identifying himself with what is other than himself, the individual soul, while actions are being performed by the gunas of material nature, comes to consider himself their doer.

Verse 7 (bhagavata.3.26.7)

तदस्य संसृतिर्बन्धः पारतन्त्र्यं च तत्कृतम् । भवत्यकर्तुरीशस्य साक्षिणो निर्वृतात्मनः ॥ 26.7 ॥

tad asya saṁsṛtir bandhaḥ pāra-tantryaṁ ca tat-kṛtam bhavaty akartur īśasya sākṣiṇo nirvṛtātmanaḥ

From that very misconception arises this bondage of material existence and dependence, binding a soul who is in truth a non-doer, self-sufficient, only a witness, and by nature full of joy.

Verse 8 (bhagavata.3.26.8)

कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदुः । भोक्तृत्वे सुखदुःखानां पुरुषं प्रकृतेः परम् ॥ 26.8 ॥

kārya-kāraṇa-kartṛtve kāraṇaṁ prakṛtiṁ viduḥ bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ prakṛteḥ param

The wise understand material nature to be the cause behind the production of the body and the senses; but in the experiencing of happiness and distress, it is the soul, who is beyond material nature, who is the cause.

Verse 9 (bhagavata.3.26.9)

देवहूतिरुवाच प्रकृतेः पुरुषस्यापि लक्षणं पुरुषोत्तम । ब्रूहि कारणयोरस्य सदसच्च यदात्मकम् ॥ 26.9 ॥

devahūtir uvāca prakṛteḥ puruṣasyāpi lakṣaṇaṁ puruṣottama brūhi kāraṇayor asya sad-asac ca yad-ātmakam

Devahuti said: O best of persons, kindly explain the characteristics of both prakriti and purusha, for this manifest and unmanifest creation has both as its cause.

Verse 10 (bhagavata.3.26.10)

श्रीभगवानुवाच यत्तत्त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् । प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥ 26.10 ॥

śrī-bhagavān uvāca yat tat tri-guṇam avyaktaṁ nityaṁ sad-asad-ātmakam pradhānaṁ prakṛtiṁ prāhur aviśeṣaṁ viśeṣavat

Sri Bhagavan said: That which is composed of the three gunas, unmanifest, eternal, and of the nature of both cause and effect — though undifferentiated, it possesses the potential for differentiation — is called pradhana or prakriti.

Verse 11 (bhagavata.3.26.11)

पञ्चभिः पञ्चभिर्ब्रह्म चतुर्भिर्दशभिस्तथा । एतच्चतुर्विंशतिकं गणं प्राधानिकं विदुः ॥ 26.11 ॥

pañcabhiḥ pañcabhir brahma caturbhir daśabhis tathā etac catur-viṁśatikaṁ gaṇaṁ prādhānikaṁ viduḥ

The five gross elements, the five subtle elements, the four inner faculties and the ten [outer] senses — this aggregate of twenty-four principles is known as belonging to pradhana.

Verse 12 (bhagavata.3.26.12)

महाभूतानि पञ्चैव भूरापोऽग्निर्मरुन्नभः । तन्मात्राणि च तावन्ति गन्धादीनि मतानि मे ॥ 26.12 ॥

mahā-bhūtāni pañcaiva bhūr āpo ’gnir marun nabhaḥ tan-mātrāṇi ca tāvanti gandhādīni matāni me

Earth, water, fire, air and ether are the five gross elements. Smell, taste, form, touch and sound — these, in that same number, I regard as the subtle elements.

Verse 13 (bhagavata.3.26.13)

इन्द्रियाणि दश श्रोत्रं त्वग्दृग्रसननासिकाः । वाक्करौ चरणौ मेढ्रं पायुर्दशम उच्यते ॥ 26.13 ॥

indriyāṇi daśa śrotraṁ tvag dṛg rasana-nāsikāḥ vāk karau caraṇau meḍhraṁ pāyur daśama ucyate

The ten senses are: hearing, touch, sight, taste and smell [the senses of knowledge]; and speech, the hands, the feet, the genitals and the anus — the last of these being called the tenth.

Verse 14 (bhagavata.3.26.14)

मनो बुद्धिरहङ्कारश्चित्तमित्यन्तरात्मकम् । चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षणरूपया ॥ 26.14 ॥

mano buddhir ahaṅkāraś cittam ity antar-ātmakam caturdhā lakṣyate bhedo vṛttyā lakṣaṇa-rūpayā

Mind, intelligence, ego and consciousness — thus the inner faculty is understood to be fourfold. The distinction among them is observed only through their differing functions.

Verse 15 (bhagavata.3.26.15)

एतावानेव सङ्ख्यातो ब्रह्मणः सगुणस्य ह । सन्निवेशो मया प्रोक्तो यः कालः पञ्चविंशकः ॥ 26.15 ॥

etāvān eva saṅkhyāto brahmaṇaḥ sa-guṇasya ha sanniveśo mayā prokto yaḥ kālaḥ pañca-viṁśakaḥ

Thus have I enumerated the qualified Brahman in this number alone. And that which brings all of these together — time — is spoken of as the twenty-fifth principle.

Verse 16 (bhagavata.3.26.16)

प्रभावं पौरुषं प्राहुः कालमेके यतो भयम् । अहङ्कारविमूढस्य कर्तुः प्रकृतिमीयुषः ॥ 26.16 ॥

prabhāvaṁ pauruṣaṁ prāhuḥ kālam eke yato bhayam ahaṅkāra-vimūḍhasya kartuḥ prakṛtim īyuṣaḥ

Some say this time-factor is itself an influence of Bhagavan, from which arises the fear felt by the soul who, deluded by false ego, has taken on the role of doer through contact with material nature.

Verse 17 (bhagavata.3.26.17)

प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानवि । चेष्टा यतः स भगवान्काल इत्युपलक्षितः ॥ 26.17 ॥

prakṛter guṇa-sāmyasya nirviśeṣasya mānavi ceṣṭā yataḥ sa bhagavān kāla ity upalakṣitaḥ

O daughter of Manu, that same Bhagavan, by whose impulse movement arises in prakriti — when it is undifferentiated, its gunas in equilibrium — is designated by the name 'time'.

Verse 18 (bhagavata.3.26.18)

अन्तः पुरुषरूपेण कालरूपेण यो बहिः । समन्वेत्येष सत्त्वानां भगवानात्ममायया ॥ 26.18 ॥

antaḥ puruṣa-rūpeṇa kāla-rūpeṇa yo bahiḥ samanvety eṣa sattvānāṁ bhagavān ātma-māyayā

That same Bhagavan, through His own potency, pervades all beings — within, in the form of the indwelling Purusha, and without, in the form of time.

Verse 19 (bhagavata.3.26.19)

दैवात्क्षुभितधर्मिण्यां स्वस्यां योनौ परः पुमान् । आधत्त वीर्यं सासूत महत्तत्त्वं हिरण्मयम् ॥ 26.19 ॥

daivāt kṣubhita-dharmiṇyāṁ svasyāṁ yonau paraḥ pumān ādhatta vīryaṁ sāsūta mahat-tattvaṁ hiraṇmayam

When, by the destiny of conditioned souls, the equilibrium of prakriti — His own womb — is disturbed, the Supreme Person impregnates it with His potency, and it brings forth the mahat-tattva, known as the golden [Hiranmaya].

Verse 20 (bhagavata.3.26.20)

विश्वमात्मगतं व्यञ्जन्कूटस्थो जगदङ्कुरः । स्वतेजसापिबत्तीव्रमात्मप्रस्वापनं तमः ॥ 26.20 ॥

viśvam ātma-gataṁ vyañjan kūṭa-stho jagad-aṅkuraḥ sva-tejasāpibat tīvram ātma-prasvāpanaṁ tamaḥ

That mahat-tattva, containing the whole universe within itself, unchanging, and the sprouting seed of the cosmos, swallows by its own effulgence the dense darkness that had lulled the self to sleep.

Verse 21 (bhagavata.3.26.21)

यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवतः पदम् । यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ 26.21 ॥

yat tat sattva-guṇaṁ svacchaṁ śāntaṁ bhagavataḥ padam yad āhur vāsudevākhyaṁ cittaṁ tan mahad-ātmakam

This clear, tranquil sattva-guna, which is the status of understanding Bhagavan, is called consciousness by the name Vasudeva, and it is manifest within the mahat-tattva itself.

Verse 22 (bhagavata.3.26.22)

स्वच्छत्वमविकारित्वं शान्तत्वमिति चेतसः । वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृतिः परा ॥ 26.22 ॥

svacchatvam avikāritvaṁ śāntatvam iti cetasaḥ vṛttibhir lakṣaṇaṁ proktaṁ yathāpāṁ prakṛtiḥ parā

Clarity, freedom from distraction and serenity — these are said to be the characteristics of consciousness, expressed through its functions, just as water has its own natural, pure state.

Verse 23 (bhagavata.3.26.23)

महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहङ्कारस्त्रिविधः समपद्यत ॥ 26.23 ॥

mahat-tattvād vikurvāṇād bhagavad-vīrya-sambhavāt kriyā-śaktir ahaṅkāras tri-vidhaḥ samapadyata

From the mahat-tattva, which sprang from Bhagavan's own potency and underwent transformation, arose the threefold ego, endowed with the power of action.

Verse 24 (bhagavata.3.26.24)

वैकारिकस्तैजसश्च तामसश्च यतो भवः । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ 26.24 ॥

vaikārikas taijasaś ca tāmasaś ca yato bhavaḥ manasaś cendriyāṇāṁ ca bhūtānāṁ mahatām api

Vaikarika [in goodness], Taijasa [in passion] and Tamasa [in ignorance] — from these three arise the mind, the senses, and the gross elements.

Verse 25 (bhagavata.3.26.25)

सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते । सङ्कर्षणाख्यं पुरुषं भूतेन्द्रियमनोमयम् ॥ 26.25 ॥

sahasra-śirasaṁ sākṣād yam anantaṁ pracakṣate saṅkarṣaṇākhyaṁ puruṣaṁ bhūtendriya-manomayam

This threefold ego, in the form of the gross elements, senses and mind, is directly known as Sankarshana — the thousand-headed Ananta Himself.

Verse 26 (bhagavata.3.26.26)

कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् । शान्तघोरविमूढत्वमिति वा स्यादहङ्कृतेः ॥ 26.26 ॥

kartṛtvaṁ karaṇatvaṁ ca kāryatvaṁ ceti lakṣaṇam śānta-ghora-vimūḍhatvam iti vā syād ahaṅkṛteḥ

Being the doer, being the instrument, and being the effect — these are the marks of ego; and, according to the gunas, it may also be called serene, fierce, or dull.

Verse 27 (bhagavata.3.26.27)

वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत । यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भवः ॥ 26.27 ॥

vaikārikād vikurvāṇān manas-tattvam ajāyata yat-saṅkalpa-vikalpābhyāṁ vartate kāma-sambhavaḥ

From the vaikarika [sattvic] ego, undergoing transformation, arose the principle of mind, from whose thoughts and reflections desire is born.

Verse 28 (bhagavata.3.26.28)

यद्विदुर्ह्यनिरुद्धाख्यं हृषीकाणामधीश्वरम् । शारदेन्दीवरश्यामं संराध्यं योगिभिः शनैः ॥ 26.28 ॥

yad vidur hy aniruddhākhyaṁ hṛṣīkāṇām adhīśvaram śāradendīvara-śyāmaṁ saṁrādhyaṁ yogibhiḥ śanaiḥ

This mind is known by the name Aniruddha, the supreme ruler of the senses, of a dark hue like an autumn blue lotus, whom yogis gradually attain.

Verse 29 (bhagavata.3.26.29)

तैजसात्तु विकुर्वाणाद् बुद्धितत्त्वमभूत्सति । द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रहः ॥ 26.29 ॥

taijasāt tu vikurvāṇād buddhi-tattvam abhūt sati dravya-sphuraṇa-vijñānam indriyāṇām anugrahaḥ

O virtuous one, from the taijasa [rajasic] ego, undergoing transformation, arose the principle of intelligence, whose task is to ascertain objects as they appear and to assist the senses.

Verse 30 (bhagavata.3.26.30)

संशयोऽथ विपर्यासो निश्चयः स्मृतिरेव च । स्वाप इत्युच्यते बुद्धेर्लक्षणं वृत्तितः पृथक् ॥ 26.30 ॥

saṁśayo ’tha viparyāso niścayaḥ smṛtir eva ca svāpa ity ucyate buddher lakṣaṇaṁ vṛttitaḥ pṛthak

Doubt, misapprehension, correct ascertainment, memory and sleep — these, distinguished by their functions, are said to be the separate characteristics of intelligence.

Verse 31 (bhagavata.3.26.31)

तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागशः । प्राणस्य हि क्रियाशक्तिर्बुद्धेर्विज्ञानशक्तिता ॥ 26.31 ॥

taijasānīndriyāṇy eva kriyā-jñāna-vibhāgaśaḥ prāṇasya hi kriyā-śaktir buddher vijñāna-śaktitā

From the taijasa ego alone the senses arise, divided into those of action and those of knowledge. The power of action rests on the vital air, and the power of knowledge on intelligence.

Verse 32 (bhagavata.3.26.32)

तामसाच्च विकुर्वाणाद्भगवद्वीर्यचोदितात् । शब्दमात्रमभूत्तस्मान्नभः श्रोत्रं तु शब्दगम् ॥ 26.32 ॥

tāmasāc ca vikurvāṇād bhagavad-vīrya-coditāt śabda-mātram abhūt tasmān nabhaḥ śrotraṁ tu śabdagam

From the tamasa ego, impelled by Bhagavan's potency and undergoing transformation, arose the subtle element sound, and from it ether and the sound-perceiving sense of hearing.

Verse 33 (bhagavata.3.26.33)

अर्थाश्रयत्वं शब्दस्य द्रष्टुर्लिङ्गत्वमेव च । तन्मात्रत्वं च नभसो लक्षणं कवयो विदुः ॥ 26.33 ॥

arthāśrayatvaṁ śabdasya draṣṭur liṅgatvam eva ca tan-mātratvaṁ ca nabhaso lakṣaṇaṁ kavayo viduḥ

The learned know sound to be that which conveys meaning, indicates the presence of a speaker, and is itself the subtle form of ether — this is its defining nature.

Verse 34 (bhagavata.3.26.34)

भूतानां छिद्रदातृत्वं बहिरन्तरमेव च । प्राणेन्द्रियात्मधिष्ण्यत्वं नभसो वृत्तिलक्षणम् ॥ 26.34 ॥

bhūtānāṁ chidra-dātṛtvaṁ bahir antaram eva ca prāṇendriyātma-dhiṣṇyatvaṁ nabhaso vṛtti-lakṣaṇam

Giving room, both without and within, to all beings, and serving as the seat of the vital air, the senses and the mind — this is the mark of the functions of ether.

Verse 35 (bhagavata.3.26.35)

नभसः शब्दतन्मात्रात्कालगत्या विकुर्वतः । स्पर्शोऽभवत्ततो वायुस्त्वक्स्पर्शस्य च संग्रहः ॥ 26.35 ॥

nabhasaḥ śabda-tanmātrāt kāla-gatyā vikurvataḥ sparśo ’bhavat tato vāyus tvak sparśasya ca saṅgrahaḥ

From ether, laden with the subtle element sound and transformed under the movement of time, arose the subtle element touch, and from it air and the touch-perceiving sense of skin.

Verse 36 (bhagavata.3.26.36)

मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च । एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वतः ॥ 26.36 ॥

mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṇatvam eva ca etat sparśasya sparśatvaṁ tan-mātratvaṁ nabhasvataḥ

Softness, hardness, cold and heat — this is the character of touch, which is itself the subtle element of air.

Verse 37 (bhagavata.3.26.37)

चालनं व्यूहनं प्राप्तिर्नेतृत्वं द्रव्यशब्दयोः । सर्वेन्द्रियाणामात्मत्वं वायोः कर्माभिलक्षणम् ॥ 26.37 ॥

cālanaṁ vyūhanaṁ prāptir netṛtvaṁ dravya-śabdayoḥ sarvendriyāṇām ātmatvaṁ vāyoḥ karmābhilakṣaṇam

Setting in motion, mixing, conveying the objects of substance and sound, and lending its own power to all the senses — these are the distinctive actions of air.

Verse 38 (bhagavata.3.26.38)

वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् । समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥ 26.38 ॥

vāyoś ca sparśa-tanmātrād rūpaṁ daiveritād abhūt samutthitaṁ tatas tejaś cakṣū rūpopalambhanam

From air, laden with the subtle element touch and transformed by divine impulsion, arose form, and from that arose fire and the form-perceiving sense of sight.

Verse 39 (bhagavata.3.26.39)

द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च । तेजस्त्वं तेजसः साध्वि रूपमात्रस्य वृत्तयः ॥ 26.39 ॥

dravyākṛtitvaṁ guṇatā vyakti-saṁsthātvam eva ca tejastvaṁ tejasaḥ sādhvi rūpa-mātrasya vṛttayaḥ

O virtuous one, an object's dimension, quality and distinct individuality — these are the functions of the subtle element form, while the character of fire itself is its own effulgence.

Verse 40 (bhagavata.3.26.40)

द्योतनं पचनं पानमदनं हिममर्दनम् । तेजसो वृत्तयस्त्वेताः शोषणं क्षुत्तृडेव च ॥ 26.40 ॥

dyotanaṁ pacanaṁ pānam adanaṁ hima-mardanam tejaso vṛttayas tv etāḥ śoṣaṇaṁ kṣut tṛḍ eva ca

Illuminating, cooking, digesting, dispelling cold, drying up, and giving rise to hunger and thirst — all these are the functions of fire.

Verse 41 (bhagavata.3.26.41)

रूपमात्राद्विकुर्वाणात्तेजसो दैवचोदितात् । रसमात्रमभूत्तस्मादम्भो जिह्वा रसग्रहः ॥ 26.41 ॥

rūpa-mātrād vikurvāṇāt tejaso daiva-coditāt rasa-mātram abhūt tasmād ambho jihvā rasa-grahaḥ

From fire, laden with the subtle element form and transformed by divine impulsion, arose the subtle element taste, and from it water and the taste-perceiving sense of the tongue.

Verse 42 (bhagavata.3.26.42)

कषायो मधुरस्तिक्तः कट्वम्ल इति नैकधा । भौतिकानां विकारेण रस एको विभिद्यते ॥ 26.42 ॥

kaṣāyo madhuras tiktaḥ kaṭv amla iti naikadhā bhautikānāṁ vikāreṇa rasa eko vibhidyate

Though originally one, taste divides into many forms — astringent, sweet, bitter, pungent, sour, and so on — through mixture with other substances.

Verse 43 (bhagavata.3.26.43)

क्लेदनं पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम् । तापापनोदो भूयस्त्वमम्भसो वृत्तयस्त्विमाः ॥ 26.43 ॥

kledanaṁ piṇḍanaṁ tṛptiḥ prāṇanāpyāyanondanam tāpāpanodo bhūyastvam ambhaso vṛttayas tv imāḥ

Moistening, coagulating, satisfying, sustaining life, refreshing, softening, dispelling heat, and abundance — these are the functions of water.

Verse 44 (bhagavata.3.26.44)

रसमात्राद्विकुर्वाणादम्भसो दैवचोदितात् । गन्धमात्रमभूत्तस्मात्पृथ्वी घ्राणस्तु गन्धगः ॥ 26.44 ॥

rasa-mātrād vikurvāṇād ambhaso daiva-coditāt gandha-mātram abhūt tasmāt pṛthvī ghrāṇas tu gandhagaḥ

From water, laden with the subtle element taste and transformed by divine impulsion, arose the subtle element odor, and from it earth and the odor-perceiving sense of smell.

Verse 45 (bhagavata.3.26.45)

करम्भपूतिसौरभ्यशान्तोग्राम्लादिभिः पृथक् । द्रव्यावयववैषम्याद्गन्ध एको विभिद्यते ॥ 26.45 ॥

karambha-pūti-saurabhya- śāntogrāmlādibhiḥ pṛthak dravyāvayava-vaiṣamyād gandha eko vibhidyate

As mixed, offensive, fragrant, mild, strong, sour, and so on — because of the diverse proportions of a substance's parts — odor, though one in essence, becomes divided into many.

Verse 46 (bhagavata.3.26.46)

भावनं ब्रह्मणः स्थानं धारणं सद्विशेषणम् । सर्वसत्त्वगुणोद्भेदः पृथिवीवृत्तिलक्षणम् ॥ 26.46 ॥

bhāvanaṁ brahmaṇaḥ sthānaṁ dhāraṇaṁ sad-viśeṣaṇam sarva-sattva-guṇodbhedaḥ pṛthivī-vṛtti-lakṣaṇam

Fashioning forms, providing places of habitation, holding substances, and being the ground where the qualities of all the elements come to manifest — these are the characteristic functions of earth.

Verse 47 (bhagavata.3.26.47)

नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते । वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदुः ॥ 26.47 ॥

nabho-guṇa-viśeṣo ’rtho yasya tac chrotram ucyate vāyor guṇa-viśeṣo ’rtho yasya tat sparśanaṁ viduḥ

That sense whose object is the special quality of ether [sound] is called hearing; and that whose object is the special quality of air [touch] is known as the sense of touch.

Verse 48 (bhagavata.3.26.48)

तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते । अम्भोगुणविशेषोऽर्थो यस्य तद्रसनं विदुः । भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते ॥ 26.48 ॥

tejo-guṇa-viśeṣo ’rtho yasya tac cakṣur ucyate ambho-guṇa-viśeṣo ’rtho yasya tad rasanaṁ viduḥ bhūmer guṇa-viśeṣo ’rtho yasya sa ghrāṇa ucyate

That sense whose object is the special quality of fire [form] is called sight; that whose object is the special quality of water [taste] is called the tongue; and that whose object is the special quality of earth [odor] is called the sense of smell.

Verse 49 (bhagavata.3.26.49)

परस्य दृश्यते धर्मो ह्यपरस्मिन्समन्वयात् । अतो विशेषो भावानां भूमावेवोपलक्ष्यते ॥ 26.49 ॥

parasya dṛśyate dharmo hy aparasmin samanvayāt ato viśeṣo bhāvānāṁ bhūmāv evopalakṣyate

The nature of the cause is seen, in due order, within its effect; that is why the distinguishing traits of all the elements are found together in earth alone.

Verse 50 (bhagavata.3.26.50)

एतान्यसंहत्य यदा महदादीनि सप्त वै । कालकर्मगुणोपेतो जगदादिरुपाविशत् ॥ 26.50 ॥

etāny asaṁhatya yadā mahad-ādīni sapta vai kāla-karma-guṇopeto jagad-ādir upāviśat

When the mahat-tattva and the other principles — seven in all — remained unmingled, the origin of the cosmos, accompanied by time, karma and the gunas, entered into them.

Verse 51 (bhagavata.3.26.51)

ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् । उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥ 26.51 ॥

tatas tenānuviddhebhyo yuktebhyo ’ṇḍam acetanam utthitaṁ puruṣo yasmād udatiṣṭhad asau virāṭ

Then, stirred by the Lord and drawn together, these principles gave rise to an insentient egg, from which arose that celebrated Cosmic Person, the Viraat.

Verse 52 (bhagavata.3.26.52)

एतदण्डं विशेषाख्यं क्रमवृद्धैर्दशोत्तरैः । तोयादिभिः परिवृतं प्रधानेनावृतैर्बहिः । यत्र लोकवितानोऽयं रूपं भगवतो हरेः ॥ 26.52 ॥

etad aṇḍaṁ viśeṣākhyaṁ krama-vṛddhair daśottaraiḥ toyādibhiḥ parivṛtaṁ pradhānenāvṛtair bahiḥ yatra loka-vitāno ’yaṁ rūpaṁ bhagavato hareḥ

This egg, called vishesha, is enclosed by successive layers — water and the rest — each ten times greater than the one before, and covered on the outside by pradhana; within it lies this form of Bhagavan Hari that spans all the worlds.

Verse 53 (bhagavata.3.26.53)

हिरण्मयादण्डकोशादुत्थाय सलिलेशयात् । तमाविश्य महादेवो बहुधा निर्बिभेद खम् ॥ 26.53 ॥

hiraṇmayād aṇḍa-kośād utthāya salile śayāt tam āviśya mahā-devo bahudhā nirbibheda kham

Rising from that golden egg-shell as it lay upon the water, the great Lord entered into it and cleft it open in many places, forming apertures.

Verse 54 (bhagavata.3.26.54)

निरभिद्यतास्य प्रथमं मुखं वाणी ततोऽभवत् । वाण्या वह्निरथो नासे प्राणोतो घ्राण एतयोः ॥ 26.54 ॥

nirabhidyatāsya prathamaṁ mukhaṁ vāṇī tato ’bhavat vāṇyā vahnir atho nāse prāṇoto ghrāṇa etayoḥ

First His mouth appeared, and from it came speech; with speech came the fire-god. Then came the two nostrils, and in them the vital air and the sense of smell.

Verse 55 (bhagavata.3.26.55)

घ्राणाद्वायुरभिद्येतामक्षिणी चक्षुरेतयोः । तस्मात्सूर्यो न्यभिद्येतां कर्णौ श्रोत्रं ततो दिशः ॥ 26.55 ॥

ghrāṇād vāyur abhidyetām akṣiṇī cakṣur etayoḥ tasmāt sūryo nyabhidyetāṁ karṇau śrotraṁ tato diśaḥ

With the sense of smell came the wind-god. Then came the two eyes and in them the sense of sight, and from that came the sun-god. Then came the two ears and in them the sense of hearing, and with that the deities of the directions appeared.

Verse 56 (bhagavata.3.26.56)

निर्बिभेद विराजस्त्वग्रोमश्मश्रवादयस्ततः । तत ओषधयश्चासन् शिश्नं निर्बिभिदे ततः ॥ 26.56 ॥

nirbibheda virājas tvag- roma-śmaśrv-ādayas tataḥ tata oṣadhayaś cāsan śiśnaṁ nirbibhide tataḥ

Then the skin of the Viraat appeared, and from it hair, beard and mustache. After that the herbs and plants appeared, and thereafter the genital organ appeared.

Verse 57 (bhagavata.3.26.57)

रेतस्तस्मादाप आसन्निरभिद्यत वै गुदम् । गुदादपानोऽपानाच्च मृत्युर्लोकभयङ्करः ॥ 26.57 ॥

retas tasmād āpa āsan nirabhidyata vai gudam gudād apāno ’pānāc ca mṛtyur loka-bhayaṅkaraḥ

From it came semen and the god of water; then the anus appeared, and from the anus the organ of evacuation, and then death, who strikes fear throughout the worlds.

Verse 58 (bhagavata.3.26.58)

हस्तौ च निरभिद्येतां बलं ताभ्यां ततः स्वराट् । पादौ च निरभिद्येतां गतिस्ताभ्यां ततो हरिः ॥ 26.58 ॥

hastau ca nirabhidyetāṁ balaṁ tābhyāṁ tataḥ svarāṭ pādau ca nirabhidyetāṁ gatis tābhyāṁ tato hariḥ

Then the two hands appeared, and from them the power of action, and after that Indra appeared. Then the two feet appeared, and from them the power of movement, and after that Vishnu appeared.

Verse 59 (bhagavata.3.26.59)

नाड्योऽस्य निरभिद्यन्त ताभ्यो लोहितमाभृतम् । नद्यस्ततः समभवन्नुदरं निरभिद्यत ॥ 26.59 ॥

nāḍyo ’sya nirabhidyanta tābhyo lohitam ābhṛtam nadyas tataḥ samabhavann udaraṁ nirabhidyata

Then His veins appeared, and blood was borne within them; then from that the rivers appeared, and then the abdomen appeared.

Verse 60 (bhagavata.3.26.60)

क्षुत्पिपासे ततः स्यातां समुद्रस्त्वेतयोरभूत् । अथास्य हृदयं भिन्नं हृदयान्मन उत्थितम् ॥ 26.60 ॥

kṣut-pipāse tataḥ syātāṁ samudras tv etayor abhūt athāsya hṛdayaṁ bhinnaṁ hṛdayān mana utthitam

Then hunger and thirst arose, and from them the ocean appeared. Then His heart appeared, and from the heart the mind arose.

Verse 61 (bhagavata.3.26.61)

मनसश्चन्द्रमा जातो बुद्धिर्बुद्धेर्गिरां पतिः । अहङ्कारस्ततो रुद्रश्चित्तं चैत्यस्ततोऽभवत् ॥ 26.61 ॥

manasaś candramā jāto buddhir buddher girāṁ patiḥ ahaṅkāras tato rudraś cittaṁ caityas tato ’bhavat

From the mind the moon appeared; then intelligence, and from intelligence Brahma, lord of speech, appeared. Then from ego Rudra appeared, and thereafter from consciousness the deity of consciousness appeared.

Verse 62 (bhagavata.3.26.62)

एते ह्यभ्युत्थिता देवा नैवास्योत्थापनेऽशकन् । पुनराविविशुः खानि तमुत्थापयितुं क्रमात् ॥ 26.62 ॥

ete hy abhyutthitā devā naivāsyotthāpane ’śakan punar āviviśuḥ khāni tam utthāpayituṁ kramāt

Though these deities had thus appeared, they were unable to rouse the Cosmic Being to rise. So, in order to awaken Him, they entered one after another again into His apertures.

Verse 63 (bhagavata.3.26.63)

वह्निर्वाचा मुखं भेजे नोदतिष्ठत्तदा विराट् । घ्राणेन नासिके वायुर्नोदतिष्ठत्तदा विराट् ॥ 26.63 ॥

vahnir vācā mukhaṁ bheje nodatiṣṭhat tadā virāṭ ghrāṇena nāsike vāyur nodatiṣṭhat tadā virāṭ

The fire-god entered the mouth with speech, but still the Viraat did not rise. The wind-god entered the nostrils with the sense of smell, but still the Viraat did not rise.

Verse 64 (bhagavata.3.26.64)

अक्षिणी चक्षुषादित्यो नोदतिष्ठत्तदा विराट् । श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत्तदा विराट् ॥ 26.64 ॥

akṣiṇī cakṣuṣādityo nodatiṣṭhat tadā virāṭ śrotreṇa karṇau ca diśo nodatiṣṭhat tadā virāṭ

The sun-god entered the eyes with the sense of sight, but still the Viraat did not rise. The deities of the directions entered the ears with the sense of hearing, but still the Viraat did not rise.

Verse 65 (bhagavata.3.26.65)

त्वचं रोमभिरोषध्यो नोदतिष्ठत्तदा विराट् । रेतसा शिश्नमापस्तु नोदतिष्ठत्तदा विराट् ॥ 26.65 ॥

tvacaṁ romabhir oṣadhyo nodatiṣṭhat tadā virāṭ retasā śiśnam āpas tu nodatiṣṭhat tadā virāṭ

The herbs entered the skin with the [body] hair, but still the Viraat did not rise. The water-god entered the genital with the generative faculty, but still the Viraat did not rise.

Verse 66 (bhagavata.3.26.66)

गुदं मृत्युरपानेन नोदतिष्ठत्तदा विराट् । हस्ताविन्द्रो बलेनैव नोदतिष्ठत्तदा विराट् ॥ 26.66 ॥

gudaṁ mṛtyur apānena nodatiṣṭhat tadā virāṭ hastāv indro balenaiva nodatiṣṭhat tadā virāṭ

Death entered the anus with the organ of evacuation, but still the Viraat did not rise. Indra entered the hands with their power, but still the Viraat did not rise.

Verse 67 (bhagavata.3.26.67)

विष्णुर्गत्यैव चरणौ नोदतिष्ठत्तदा विराट् । नाडीर्नद्यो लोहितेन नोदतिष्ठत्तदा विराट् ॥ 26.67 ॥

viṣṇur gatyaiva caraṇau nodatiṣṭhat tadā virāṭ nāḍīr nadyo lohitena nodatiṣṭhat tadā virāṭ

Vishnu entered the feet with the power of movement, but still the Viraat did not rise. The rivers entered the veins with the blood, but still the Viraat did not rise.

Verse 68 (bhagavata.3.26.68)

क्षुत्तृड्भ्यामुदरं सिन्धुर्नोदतिष्ठत्तदा विराट् । हृदयं मनसा चन्द्रो नोदतिष्ठत्तदा विराट् ॥ 26.68 ॥

kṣut-tṛḍbhyām udaraṁ sindhur nodatiṣṭhat tadā virāṭ hṛdayaṁ manasā candro nodatiṣṭhat tadā virāṭ

The ocean entered the abdomen with hunger and thirst, but still the Viraat did not rise. The moon entered the heart with the mind, but still the Viraat did not rise.

Verse 69 (bhagavata.3.26.69)

बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत्तदा विराट् । रुद्रोऽभिमत्या हृदयं नोदतिष्ठत्तदा विराट् ॥ 26.69 ॥

buddhyā brahmāpi hṛdayaṁ nodatiṣṭhat tadā virāṭ rudro ’bhimatyā hṛdayaṁ nodatiṣṭhat tadā virāṭ

Brahma too entered the heart with intelligence, but still the Viraat did not rise. Rudra entered the heart with ego, but still the Viraat did not rise.

Verse 70 (bhagavata.3.26.70)

चित्तेन हृदयं चैत्यः क्षेत्रज्ञः प्राविशद्यदा । विराट् तदैव पुरुषः सलिलादुदतिष्ठत ॥ 26.70 ॥

cittena hṛdayaṁ caityaḥ kṣetra-jñaḥ prāviśad yadā virāṭ tadaiva puruṣaḥ salilād udatiṣṭhata

But the moment the deity of consciousness, the Knower of the Field, entered the heart with consciousness itself, that very instant the Cosmic Person rose up from the water.

Verse 71 (bhagavata.3.26.71)

यथा प्रसुप्तं पुरुषं प्राणेन्द्रियमनोधियः । प्रभवन्ति विना येन नोत्थापयितुमोजसा ॥ 26.71 ॥

yathā prasuptaṁ puruṣaṁ prāṇendriya-mano-dhiyaḥ prabhavanti vinā yena notthāpayitum ojasā

Just as the vital air, the senses, the mind and the intelligence, however combined, cannot by their own strength rouse a sleeping man without Him [the indwelling Self].

Verse 72 (bhagavata.3.26.72)

तमस्मिन्प्रत्यगात्मानं धिया योगप्रवृत्तया । भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत् ॥ 26.72 ॥

tam asmin pratyag-ātmānaṁ dhiyā yoga-pravṛttayā bhaktyā viraktyā jñānena vivicyātmani cintayet

Therefore, with a mind steadied through yoga, and through devotion, detachment and knowledge, one should discerningly meditate upon that indwelling Self present within this very body.