Creation of the Universal Form

Verse 1 (bhagavata.3.6.1)

ऋषिरुवाच इति तासां स्वशक्तीनां सतीनामसमेत्य सः । प्रसुप्तलोकतन्त्राणां निशाम्य गतिमीश्वरः ॥ 6.1 ॥

ṛṣir uvāca iti tāsāṁ sva-śaktīnāṁ satīnām asametya saḥ prasupta-loka-tantrāṇāṁ niśāmya gatim īśvaraḥ

The sage Maitreya said: Having thus heard how His own potencies remained yet uncombined and the whole machinery of creation lay dormant, the Lord took full note of their condition.

Verse 2 (bhagavata.3.6.2)

कालसंज्ञां तदा देवीं बिभ्रच्छक्तिमुरुक्रमः । त्रयोविंशतितत्त्वानां गणं युगपदाविशत् ॥ 6.2 ॥

kāla-sañjñāṁ tadā devīṁ bibhrac-chaktim urukramaḥ trayoviṁśati tattvānāṁ gaṇaṁ yugapad āviśat

Then that Lord of infinite power, bearing within Himself the goddess known as Time, entered simultaneously into that entire assemblage of twenty-three elements.

Verse 3 (bhagavata.3.6.3)

सोऽनुप्रविष्टो भगवांश्चेष्टारूपेण तं गणम् । भिन्नं संयोजयमास सुप्तं कर्म प्रबोधयन् ॥ 6.3 ॥

so ’nupraviṣṭo bhagavāṁś ceṣṭārūpeṇa taṁ gaṇam bhinnaṁ saṁyojayām āsa suptaṁ karma prabodhayan

Having entered thus, the Lord, through the very form of activity itself, drew that scattered assemblage into union, awakening, as it were, the sleeping potential for action within it.

Verse 4 (bhagavata.3.6.4)

प्रबुद्धकर्मा दैवेन त्रयोविंशतिको गणः । प्रेरितोऽजनयत्स्वाभिर्मात्राभिरधिपूरुषम् ॥ 6.4 ॥

prabuddha-karmā daivena trayoviṁśatiko gaṇaḥ prerito ’janayat svābhir mātrābhir adhipūruṣam

Thus roused into activity by the will of the Divine, that group of twenty-three elements, so impelled, brought forth from its own constituent parts the gigantic Supreme Person.

Verse 5 (bhagavata.3.6.5)

परेण विशता स्वस्मिन्मात्रया विश्वसृग्गणः । चुक्षोभान्योन्यमासाद्य यस्मिन्लोकाश्चराचराः ॥ 6.5 ॥

pareṇa viśatā svasmin mātrayā viśva-sṛg-gaṇaḥ cukṣobhānyonyam āsādya yasmin lokāś carācarāḥ

As the Lord, in His own plenary portion, entered into them, the assembled elements of universal creation stirred and combined into one another, and within that very combination now rest all the worlds, both moving and unmoving.

Verse 6 (bhagavata.3.6.6)

हिरण्मयः स पुरुषः सहस्रपरिवत्सरान् । आण्डकोश उवासाप्सु सर्वसत्त्वोपबृंहितः ॥ 6.6 ॥

hiraṇmayaḥ sa puruṣaḥ sahasra-parivatsarān āṇḍa-kośa uvāsāpsu sarva-sattvopabṛṁhitaḥ

That golden Person, embracing within Himself every living being, dwelt for a thousand celestial years upon the water within that egg of the universe.

Verse 7 (bhagavata.3.6.7)

स वै विश्वसृजां गर्भो देवकर्मात्मशक्तिमान् । विबभाजात्मनात्मानमेकधा दशधा त्रिधा ॥ 6.7 ॥

sa vai viśva-sṛjāṁ garbho deva-karmātma-śaktimān vibabhājātmanātmānam ekadhā daśadhā tridhā

That gestating source of all the creators, endowed with the powers of divine consciousness, of action, and of the self, then divided Himself, by Himself, into portions numbering one, ten, and three.

Verse 8 (bhagavata.3.6.8)

एष ह्यशेषसत्त्वानामात्मांशः परमात्मनः । आद्योऽवतारो यत्रासौ भूतग्रामो विभाव्यते ॥ 6.8 ॥

eṣa hy aśeṣa-sattvānām ātmāṁśaḥ paramātmanaḥ ādyo ’vatāro yatrāsau bhūta-grāmo vibhāvyate

This gigantic form is indeed the primal incarnation of the Supreme Soul and the portion of the Self within countless living beings — and within this very form the whole aggregate of created beings comes to flourish.

Verse 9 (bhagavata.3.6.9)

साध्यात्मः साधिदैवश्च साधिभूत इति त्रिधा । विराट् प्राणो दशविध एकधा हृदयेन च ॥ 6.9 ॥

sādhyātmaḥ sādhidaivaś ca sādhibhūta iti tridhā virāṭ prāṇo daśa-vidha ekadhā hṛdayena ca

That gigantic form exists, then, in three ways — as the bodily self, as the presiding deities, and as the objects of the senses — as tenfold in its vital airs, and as one in its heart.

Verse 10 (bhagavata.3.6.10)

स्मरन् विश्वसृजामीशो विज्ञापितमधोक्षजः । विराजमतपत्स्वेन तेजसैषां विवृत्तये ॥ 6.10 ॥

smaran viśva-sṛjām īśo vijñāpitam adhokṣajaḥ virājam atapat svena tejasaiṣāṁ vivṛttaye

Remembering the prayer of those creator-gods, the Transcendent Lord, for their own understanding, brought that gigantic form to light through His own effulgent power.

Verse 11 (bhagavata.3.6.11)

अथ तस्याभितप्तस्य कतिधायतनानि ह । निरभिद्यन्त देवानां तानि मे गदतः शृणु ॥ 6.11 ॥

atha tasyābhitaptasya katidhāyatanāni ha nirabhidyanta devānāṁ tāni me gadataḥ śṛṇu

Now hear from me how, in the course of His own contemplation thus, the several dwelling-places for the various gods were opened up out of Him.

Verse 12 (bhagavata.3.6.12)

तस्याग्निरास्यं निर्भिन्नं लोकपालोऽविशत्पदम् । वाचा स्वांशेन वक्तव्यं ययासौ प्रतिपद्यते ॥ 6.12 ॥

tasyāgnir āsyaṁ nirbhinnaṁ loka-pālo ’viśat padam vācā svāṁśena vaktavyaṁ yayāsau pratipadyate

Fire, separated from His mouth, became the seat into which the guardian deity of fire took his position; and through this portion, called speech, the living being expresses whatever he must say.

Verse 13 (bhagavata.3.6.13)

निर्भिन्नं तालु वरुणो लोकपालोऽविशद्धरेः । जिह्वयांशेन च रसं ययासौ प्रतिपद्यते ॥ 6.13 ॥

nirbhinnaṁ tālu varuṇo loka-pālo ’viśad dhareḥ jihvayāṁśena ca rasaṁ yayāsau pratipadyate

Into the palate of Hari, once it stood apart, entered Varuna, guardian of the waters; and through this portion, the tongue, the living being comes to know taste.

Verse 14 (bhagavata.3.6.14)

निर्भिन्ने अश्विनौ नासे विष्णोराविशतां पदम् । घ्राणेनांशेन गन्धस्य प्रतिपत्तिर्यतो भवेत् ॥ 6.14 ॥

nirbhinne aśvinau nāse viṣṇor āviśatāṁ padam ghrāṇenāṁśena gandhasya pratipattir yato bhavet

Into Vishnu's two nostrils, once separated, entered the twin Ashvini gods, taking their appointed place; and through this portion, the sense of smell, comes the perception of fragrance.

Verse 15 (bhagavata.3.6.15)

निर्भिन्ने अक्षिणी त्वष्टा लोकपालोऽविशद्विभोः । चक्षुषांशेन रूपाणां प्रतिपत्तिर्यतो भवेत् ॥ 6.15 ॥

nirbhinne akṣiṇī tvaṣṭā loka-pālo ’viśad vibhoḥ cakṣuṣāṁśena rūpāṇāṁ pratipattir yato bhavet

Into the two eyes of the mighty form, once separated, entered the sun, guardian of light; and through this portion, sight, the perception of forms becomes possible.

Verse 16 (bhagavata.3.6.16)

निर्भिन्नान्यस्य चर्माणि लोकपालोऽनिलोऽविशत् । प्राणेनांशेन संस्पर्शं येनासौ प्रतिपद्यते ॥ 6.16 ॥

nirbhinnāny asya carmāṇi loka-pālo ’nilo ’viśat prāṇenāṁśena saṁsparśaṁ yenāsau pratipadyate

Into His separated skin entered Anila, guardian of the wind; and through this portion, the breath, the living being comes to know the sense of touch.

Verse 17 (bhagavata.3.6.17)

कर्णावस्य विनिर्भिन्नौ धिष्ण्यं स्वं विविशुर्दिशः । श्रोत्रेणांशेन शब्दस्य सिद्धिं येन प्रपद्यते ॥ 6.17 ॥

karṇāv asya vinirbhinnau dhiṣṇyaṁ svaṁ viviśur diśaḥ śrotreṇāṁśena śabdasya siddhiṁ yena prapadyate

Into His two separated ears entered the presiding deities of the quarters of space, taking their own place; and through this portion, hearing, the accomplishment of sound is attained.

Verse 18 (bhagavata.3.6.18)

त्वचमस्य विनिर्भिन्नां विविशुर्धिष्ण्यमोषधीः । अंशेन रोमभिः कण्डूं यैरसौ प्रतिपद्यते ॥ 6.18 ॥

tvacam asya vinirbhinnāṁ viviśur dhiṣṇyam oṣadhīḥ aṁśena romabhiḥ kaṇḍūṁ yair asau pratipadyate

Into His separated skin entered the deities of the healing plants, taking their place there; and through this portion, the body-hairs, the living being comes to know sensations such as itching.

Verse 19 (bhagavata.3.6.19)

मेढ्रं तस्य विनिर्भिन्नं स्वधिष्ण्यं क उपाविशत् । रेतसांशेन येनासावानन्दं प्रतिपद्यते ॥ 6.19 ॥

meḍhraṁ tasya vinirbhinnaṁ sva-dhiṣṇyaṁ ka upāviśat retasāṁśena yenāsāv ānandaṁ pratipadyate

Into His separated organ of generation entered Prajapati, taking his own seat there; and through this portion, the reproductive power, the living being comes to know pleasure.

Verse 20 (bhagavata.3.6.20)

गुदं पुंसो विनिर्भिन्नं मित्रो लोकेश आविशत् । पायुनांशेन येनासौ विसर्गं प्रतिपद्यते ॥ 6.20 ॥

gudaṁ puṁso vinirbhinnaṁ mitro lokeśa āviśat pāyunāṁśena yenāsau visargaṁ pratipadyate

Into the separated organ of evacuation of that Person entered Mitra, guardian of that region; and through this portion, the power of evacuation, the living being performs the act of excretion.

Verse 21 (bhagavata.3.6.21)

हस्तावस्य विनिर्भिन्नाविन्द्रः स्वर्पतिराविशत् । वार्तयांशेन पुरुषो यया वृत्तिं प्रपद्यते ॥ 6.21 ॥

hastāv asya vinirbhinnāv indraḥ svar-patir āviśat vārtayāṁśena puruṣo yayā vṛttiṁ prapadyate

Into His two separated hands entered Indra, lord of the heavens; and through this portion, the power of enterprise, a person carries on the business of his livelihood.

Verse 22 (bhagavata.3.6.22)

पादावस्य विनिर्भिन्नौ लोकेशो विष्णुराविशत् । गत्या स्वांशेन पुरुषो यया प्राप्यं प्रपद्यते ॥ 6.22 ॥

pādāv asya vinirbhinnau lokeśo viṣṇur āviśat gatyā svāṁśena puruṣo yayā prāpyaṁ prapadyate

Into His two separated feet entered the god named Vishnu, guardian of that region (distinct from the Supreme Personality Himself); and through this portion, the power of movement, a person reaches his destination.

Verse 23 (bhagavata.3.6.23)

बुद्धिं चास्य विनिर्भिन्नां वागीशो धिष्ण्यमाविशत् । बोधेनांशेन बोद्धव्यम् प्रतिपत्तिर्यतो भवेत् ॥ 6.23 ॥

buddhiṁ cāsya vinirbhinnāṁ vāg-īśo dhiṣṇyam āviśat bodhenāṁśena boddhavyam pratipattir yato bhavet

Into His separated intelligence entered Brahma, lord of speech, taking his seat; and through this portion, understanding, the comprehension of what is to be known becomes possible.

Verse 24 (bhagavata.3.6.24)

हृदयं चास्य निर्भिन्नं चन्द्रमा धिष्ण्यमाविशत् । मनसांशेन येनासौ विक्रियां प्रतिपद्यते ॥ 6.24 ॥

hṛdayaṁ cāsya nirbhinnaṁ candramā dhiṣṇyam āviśat manasāṁśena yenāsau vikriyāṁ pratipadyate

Into His separated heart entered the moon, taking his own seat; and through this portion, the mind, the living being carries on its resolutions and hesitations.

Verse 25 (bhagavata.3.6.25)

आत्मानं चास्य निर्भिन्नमभिमानोऽविशत्पदम् । कर्मणांशेन येनासौ कर्तव्यं प्रतिपद्यते ॥ 6.25 ॥

ātmānaṁ cāsya nirbhinnam abhimāno ’viśat padam karmaṇāṁśena yenāsau kartavyaṁ pratipadyate

Into His separated principle of self-identification entered the deity of false ego, taking his seat; and through this portion, action, the living being takes up his own duties.

Verse 26 (bhagavata.3.6.26)

सत्त्वं चास्य विनिर्भिन्नं महान्धिष्ण्यमुपाविशत् । चित्तेनांशेन येनासौ विज्ञानं प्रतिपद्यते ॥ 6.26 ॥

sattvaṁ cāsya vinirbhinnaṁ mahān dhiṣṇyam upāviśat cittenāṁśena yenāsau vijñānaṁ pratipadyate

Into His separated principle of pure consciousness entered the mahat-tattva itself, taking its seat; and through this portion, the faculty of awareness, the living being attains specific knowledge.

Verse 27 (bhagavata.3.6.27)

शीर्ष्णोऽस्य द्यौर्धरा पद्भ्यां खं नाभेरुदपद्यत । गुणानां वृत्तयो येषु प्रतीयन्ते सुरादयः ॥ 6.27 ॥

śīrṣṇo ’sya dyaur dharā padbhyāṁ khaṁ nābher udapadyata guṇānāṁ vṛttayo yeṣu pratīyante surādayaḥ

From His head the heavenly regions arose, from His feet the earth, and from His navel the sky; and within these the gods and other beings appear as manifestations of the workings of the three gunas.

Verse 28 (bhagavata.3.6.28)

आत्यन्तिकेन सत्त्वेन दिवं देवाः प्रपेदिरे । धरां रजःस्वभावेन पणयो ये च ताननु ॥ 6.28 ॥

ātyantikena sattvena divaṁ devāḥ prapedire dharāṁ rajaḥ-svabhāvena paṇayo ye ca tān anu

By the excess of the mode of goodness, the gods came to dwell in the heavens; and by the nature of the mode of passion, the mercantile folk and those who follow them came to dwell upon the earth.

Verse 29 (bhagavata.3.6.29)

तार्तीयेन स्वभावेन भगवन्नाभिमाश्रिताः । उभयोरन्तरं व्योम ये रुद्रपार्षदां गणाः ॥ 6.29 ॥

tārtīyena svabhāvena bhagavan-nābhim āśritāḥ ubhayor antaraṁ vyoma ye rudra-pārṣadāṁ gaṇāḥ

By the third disposition, that of ignorance, taking shelter, as it were, at the navel of the Lord, the attendants of Rudra came to dwell in the sky, the region between those two worlds.

Verse 30 (bhagavata.3.6.30)

मुखतोऽवर्तत ब्रह्म पुरुषस्य कुरूद्वह । यस्तून्मुखत्वाद्वर्णानां मुख्योऽभूद्ब्राह्मणो गुरुः ॥ 6.30 ॥

mukhato ’vartata brahma puruṣasya kurūdvaha yas tūnmukhatvād varṇānāṁ mukhyo ’bhūd brāhmaṇo guruḥ

O foremost of the Kurus, from the mouth of that gigantic Person the Vedic wisdom arose, and those who turned their face toward it became the brahmanas, foremost among the classes of society and its natural teachers.

Verse 31 (bhagavata.3.6.31)

बाहुभ्योऽवर्तत क्षत्रं क्षत्रियस्तदनुव्रतः । यो जातस्त्रायते वर्णान् पौरुषः कण्टकक्षतात् ॥ 6.31 ॥

bāhubhyo ’vartata kṣatraṁ kṣatriyas tad anuvrataḥ yo jātas trāyate varṇān pauruṣaḥ kaṇṭaka-kṣatāt

From His arms arose the power of protection, and following that power came the kshatriyas, who, born to this task, protect the other classes from the wounds inflicted by thorn-like disturbers.

Verse 32 (bhagavata.3.6.32)

विशोऽवर्तन्त तस्योर्वोर्लोकवृत्तिकरीर्विभोः । वैश्यस्तदुद्भवो वार्तां नृणां यः समवर्तयत् ॥ 6.32 ॥

viśo ’vartanta tasyorvor loka-vṛttikarīr vibhoḥ vaiśyas tad-udbhavo vārtāṁ nṛṇāṁ yaḥ samavartayat

From the thighs of that mighty form arose the vaishyas, those who provide the world's means of livelihood, whose task it is to regulate the trade and commerce by which men are sustained.

Verse 33 (bhagavata.3.6.33)

पद्भ्यां भगवतो जज्ञे शुश्रूषा धर्मसिद्धये । तस्यां जातः पुरा शूद्रो यद्वृत्त्या तुष्यते हरिः ॥ 6.33 ॥

padbhyāṁ bhagavato jajñe śuśrūṣā dharma-siddhaye tasyāṁ jātaḥ purā śūdro yad-vṛttyā tuṣyate hariḥ

From the feet of Bhagavan, for the fulfillment of dharma, arose the disposition of service; and the shudras, born therein, please Hari through that very disposition of service.

Verse 34 (bhagavata.3.6.34)

एते वर्णाः स्वधर्मेण यजन्ति स्वगुरुं हरिम् । श्रद्धयात्मविशुद्ध्यर्थं यज्जाताः सह वृत्तिभिः ॥ 6.34 ॥

ete varṇāḥ sva-dharmeṇa yajanti sva-guruṁ harim śraddhayātma-viśuddhy-arthaṁ yaj-jātāḥ saha vṛttibhiḥ

All these classes, through their own respective duties, worship Hari as their own guru — for it is from Him, together with their occupations, that they were born — and this worship, done with faith, becomes the very means of the purification of the self.

Verse 35 (bhagavata.3.6.35)

एतत्क्षत्तर्भगवतो दैवकर्मात्मरूपिणः । कः श्रद्दध्यादुपाकर्तुं योगमायाबलोदयम् ॥ 6.35 ॥

etat kṣattar bhagavato daiva-karmātma-rūpiṇaḥ kaḥ śraddadhyād upākartuṁ yoga-māyā-balodayam

O Vidura, who indeed could presume to fully grasp this form of the Lord — this embodiment of divine will, action, and being — manifested as it is by the very strength of His own yogamaya?

Verse 36 (bhagavata.3.6.36)

तथापि कीर्तयाम्यङ्ग यथामति यथाश्रुतम् । कीर्तिं हरेः स्वां सत्कर्तुं गिरमन्याभिधासतीम् ॥ 6.36 ॥

tathāpi kīrtayāmy aṅga yathā-mati yathā-śrutam kīrtiṁ hareḥ svāṁ sat-kartuṁ giram anyābhidhāsatīm

Yet still, O Vidura, whatever I have heard and whatever my understanding allows, I now recount for the glorification of the Lord — for speech spent on any other subject remains, in truth, unchaste.

Verse 37 (bhagavata.3.6.37)

एकान्तलाभं वचसो नु पुंसां सुश्लोकमौलेर्गुणवादमाहुः । श्रुतेश्च विद्वद्भिरुपाकृतायां कथासुधायामुपसम्प्रयोगम् ॥ 6.37 ॥

ekānta-lābhaṁ vacaso nu puṁsāṁ suśloka-mauler guṇa-vādam āhuḥ śruteś ca vidvadbhir upākṛtāyāṁ kathā-sudhāyām upasamprayogam

It is said by the learned that engaging in talk of the deeds and glories of that most excellent Lord is the one true achievement of human speech, and that simply drawing near to that nectarean discourse, as arranged by the wise, fulfills the very purpose of the ear.

Verse 38 (bhagavata.3.6.38)

आत्मनोऽवसितो वत्स महिमा कविनादिना । संवत्सरसहस्रान्ते धिया योगविपक्कया ॥ 6.38 ॥

ātmano ’vasito vatsa mahimā kavinādinā saṁvatsara-sahasrānte dhiyā yoga-vipakkayā

O my child, even Brahma, the primal poet, after a thousand celestial years, meditating with an intelligence matured by yoga, could ascertain of the Supreme Soul's glory only this much — that it is beyond all measure.

Verse 39 (bhagavata.3.6.39)

अतो भगवतो माया मायिनामपि मोहिनी । यत्स्वयं चात्मवर्त्मात्मा न वेद किमुतापरे ॥ 6.39 ॥

ato bhagavato māyā māyinām api mohinī yat svayaṁ cātma-vartmātmā na veda kim utāpare

It is for this reason that the Lord's own power bewilders even the great masters of illusion themselves — for even He, in a manner of speaking, does not fully fathom His own path, so what then of others?

Verse 40 (bhagavata.3.6.40)

यतोऽप्राप्य न्यवर्तन्त वाचश्च मनसा सह । अहं चान्य इमे देवास्तस्मै भगवते नमः ॥ 6.40 ॥

yato ’prāpya nyavartanta vācaś ca manasā saha ahaṁ cānya ime devās tasmai bhagavate namaḥ

Words and mind, together with their controlling deities, turn back from Him unable to grasp Him — and so I, and all these other gods as well, simply offer our obeisances unto that Supreme Lord.