Śrīmad Bhāgavatam | Canto 2 Chapter 1
The First Step in God Realization
oṁ namo bhagavate vāsudevāya
om — O my Lord; namaḥ — my respectful obeisances unto You; bhagavate — unto the Personality of Godhead; vāsudevāya — unto Lord Kṛṣṇa, the son of Vasudeva.
O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
śrotavyādiṣu yaḥ paraḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; varīyān — glorious; eṣaḥ — this; te — your; praśnaḥ — question; kṛtaḥ — made by you; loka-hitam — beneficial for all men; nṛpa — O King; ātmavit — transcendentalist; sammataḥ — approved; puṁsām — of all men; śrotavya-ādiṣu — in all kinds of hearing; yaḥ — what is; paraḥ — the supreme.
Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.
nṛṇāṁ santi sahasraśaḥ
śrotavya-ādīni — subject matters for hearing; rājendra — O Emperor; nṛṇām — of human society; santi — there are; sahasraśaḥ — hundreds and thousands; apaśyatām — of the blind; ātma-tattvam — knowledge of self, the ultimate truth; gṛheṣu — at home; gṛha-medhinām — of persons too materially engrossed.
Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.
nidrayā hriyate naktaṁ
vyavāyena ca vā vayaḥ
divā cārthehayā rājan
nidrayā — by sleeping; hriyate — wastes; naktam — night; vyavāyena — sex indulgence; ca — also; vā — either; vayaḥ — duration of life; divā — days; ca — and; artha — economic; īhayā — development; rājan — O King; kuṭumba — family members; bharaṇena — maintaining; vā — either.
The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
deha — body; apatya — children; kalatra — wife; ādiṣu — and in everything in relation to them; ātma — own; sainyeṣu — fighting soldiers; asatsu — fallible; api — in spite of; teṣām — of all of them; pramattaḥ — too attached; nidhanam — destruction; paśyan — having been experienced; api — although; na — does not; paśyati — see it.
Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.
tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
tasmāt — for this reason; bhārata — O descendant of Bharata; sarvātmā — the Supersoul; bhagavān — the Personality of Godhead; īśvaraḥ — the controller; hariḥ — the Lord, who vanquishes all miseries; śrotavyaḥ — is to be heard; kīrtitavyaḥ — to be glorified; ca — also; smartavyaḥ — to be remembered; ca — and; icchatā — of one who desires; abhayam — freedom.
O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.
janma-lābhaḥ paraḥ puṁsām
etāvān — all these; sāṅkhya — complete knowledge of matter and spirit; yogābhyām — knowledge of mystic power; sva-dharma — particular occupational duty; pariniṣṭhayā — by full perception; janma — birth; lābhaḥ — gain; paraḥ — the supreme; puṁsām — of a person; ante — at the end; nārāyaṇa — the Personality of Godhead; smṛtiḥ — remembrance.
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.
prāyeṇa munayo rājan
nairguṇya-sthā ramante sma
prāyeṇa — mainly; munayaḥ — all sages; rājan — O King; nivṛttāḥ — above; vidhi — regulative principles; ṣedhataḥ — from restrictions; nairguṇya-sthāḥ — transcendentally situated; ramante — take pleasure in; sma — distinctly; guṇa-anukathane — describing the glories; hareḥ — of the Lord.
O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.
idaṁ bhāgavataṁ nāma
pitur dvaipāyanād aham
idam — this; bhāgavatam — Śrīmad-Bhāgavatam; nāma — of the name; purāṇam — Vedic supplement; brahma-sammitam — approved as the essence of the Vedas; adhītavān — studied; dvāpara-ādau — at the end of the Dvāpara-yuga; pituḥ — from my father; dvaipāyanāt — Dvaipāyana Vyāsadeva; aham — myself.
At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.
pariniṣṭhito ’pi nairguṇya
ākhyānaṁ yad adhītavān
pariniṣṭhitaḥ — fully realized; api — in spite of; nairguṇye — in transcendence; uttama — enlightened; śloka — verse; līlayā — by the pastimes; gṛhīta — being attracted; cetāḥ — attention; rājarṣe — O saintly King; ākhyānam — delineation; yat — that; adhītavān — I have studied.
O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.
tad ahaṁ te ’bhidhāsyāmi
yasya śraddadhatām āśu
syān mukunde matiḥ satī
tat — that; aham — I; te — unto you; abhidhāsyāmi — shall recite; mahā-pauruṣikaḥ — the most sincere devotee of Lord Kṛṣṇa; bhavān — your good self; yasya — of which; śraddadhatām — of one who gives full respect and attention; āśu — very soon; syāt — it so becomes; mukunde — unto the Lord, who awards salvation; matiḥ — faith; satī — unflinching.
That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
yogināṁ nṛpa nirṇītaṁ
etat — it is; nirvidyamānānām — of those who are completely free from all material desires; icchatām — of those who are desirous of all sorts of material enjoyment; akutaḥ-bhayam — free from all doubts and fear; yoginām — of all who are self-satisfied; nṛpa — O King; nirṇītam — decided truth; hareḥ — of the Lord, Śrī Kṛṣṇa; nāma — holy name; anu — after someone, always; kīrtanam — chanting.
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
kiṁ pramattasya bahubhiḥ
parokṣair hāyanair iha
varaṁ muhūrtaṁ viditaṁ
ghaṭate śreyase yataḥ
kim — what is; pramattasya — of the bewildered; bahubhiḥ — by many; parokṣaiḥ — inexperienced; hāyanaiḥ — years; iha — in this world; varam — better; muhūrtam — a moment; viditam — conscious; ghaṭate — one can try for; śreyase — in the matter of the supreme interest; yataḥ — by that.
What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.
khaṭvāṅgo nāma rājarṣir
muhūrtāt sarvam utsṛjya
gatavān abhayaṁ harim
khaṭvāṅgaḥ — King Khaṭvāṅga; nāma — name; rāja-ṛṣiḥ — saintly king; jñātvā — by knowing; iyattām — duration; iha — in this world; āyuṣaḥ — of one’s life; muhūrtāt — within only a moment; sarvam — everything; utsṛjya — leaving aside; gatavān — had undergone; abhayam — fully safe; harim — the Personality of Godhead.
The saintly King Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.
tavāpy etarhi kauravya
upakalpaya tat sarvaṁ
tāvad yat sāmparāyikam
tava — your; api — also; etarhi — therefore; kauravya — O one born in the family of Kuru; saptāham — seven days; jīvita — duration of life; avadhiḥ — up to the limit of; upakalpaya — get them performed; tat — those; sarvam — all; tāvat — so long; yat — which are; sāmparāyikam — rituals for the next life.
Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.
anta-kāle tu puruṣa
spṛhāṁ dehe ’nu ye ca tam
anta-kāle — at the last stage of life; tu — but; puruṣaḥ — a person; āgate — having arrived; gata-sādhvasaḥ — without any fear of death; chindyāt — must cut off; asaṅga — nonattachment; śastreṇa — by the weapon of; spṛhām — all desires; dehe — in the matter of the material tabernacle; anu — pertaining; ye — all that; ca — also; tam — them.
At the last stage of one’s life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.
gṛhāt pravrajito dhīraḥ
śucau vivikta āsīno
gṛhāt — from one’s home; pravrajitaḥ — having gone out; dhīraḥ — self-controlled; puṇya — pious; tīrtha — sacred place; jala-āplutaḥ — fully washed; śucau — cleansed; vivikte — solitary; āsīnaḥ — seated; vidhivat — according to regulations; kalpita — having done; āsane — on a sitting place.
One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.
abhyasen manasā śuddhaṁ
mano yacchej jita-śvāso
abhyaset — one should practice; manasā — by the mind; śuddham — sacred; tri-vṛt — composed of the three; brahma-akṣaram — transcendental letters; param — the supreme; manaḥ — mind; yacchet — get under control; jita-śvāsaḥ — by regulating the breathing air; brahma — absolute; bījam — seed; avismaran — without being forgotten.
After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.
niyacched viṣayebhyo ’kṣān
manaḥ karmabhir ākṣiptaṁ
śubhārthe dhārayed dhiyā
niyacchet — withdraw; viṣayebhyaḥ — from sense engagements; akṣān — the senses; manasā — by dint of the mind; buddhi — intelligence; sārathiḥ — driver; manaḥ — the mind; karmabhiḥ — by the fruitive work; ākṣiptam — being absorbed in; śubha-arthe — for the sake of the Lord; dhārayet — hold up; dhiyā — in full consciousness.
Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.
mano nirviṣayaṁ yuktvā
tataḥ kiñcana na smaret
padaṁ tat paramaṁ viṣṇor
mano yatra prasīdati
tatra — thereafter; eka — one by one; avayavam — limbs of the body; dhyāyet — should be concentrated upon; avyucchinnena — without being deviated from the complete form; cetasā — by the mind; manaḥ — mind; nirviṣayam — without being contaminated by sense objects; yuktvā — being dovetailed; tataḥ — after that; kiñcana — anything; na — do not; smaret — think of; padam — personality; tat — that; paramam — Supreme; viṣṇoḥ — of Viṣṇu; manaḥ — the mind; yatra — whereupon; prasīdati — becomes reconciled.
Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.
vimūḍhaṁ mana ātmanaḥ
yacched dhāraṇayā dhīro
hanti yā tat-kṛtaṁ malam
rajaḥ — the passionate mode of nature; tamobhyām — as well as by the ignorant mode of material nature; ākṣiptam — agitated; vimūḍham — bewildered; manaḥ — the mind; ātmanaḥ — of one’s own; yacchet — get it rectified; dhāraṇayā — by conception (of Viṣṇu); dhīraḥ — the pacified; hanti — destroys; yā — all those; tat-kṛtam — done by them; malam — dirty things.
One’s mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.
āśu sampadyate yoga
āśrayaṁ bhadram īkṣataḥ
yasyām — by such systematic remembrance; sandhāryamāṇāyām — and thus being fixed in the habit of; yoginaḥ — the mystics; bhakti-lakṣaṇaḥ — being practiced to the devotional system; āśu — very soon; sampadyate — attains success; yogaḥ — connection by devotional service; āśrayam — under the shelter of; bhadram — the all-good; īkṣataḥ — which seeing that.
O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter.
yathā sandhāryate brahman
dhāraṇā yatra sammatā
yādṛśī vā hared āśu
rājā uvāca — the fortunate King said; yathā — as it is; sandhāryate — the conception is made; brahman — O brāhmaṇa; dhāraṇā — conception; yatra — where and how; sammatā — in a summary; yādṛśī — the way by which; vā — or; haret — extricated; āśu — without delay; puruṣasya — of a person; manaḥ — of the mind; malam — dirty things.
The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person’s mind can be removed.
sthūle bhagavato rūpe
manaḥ sandhārayed dhiyā
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; jita-āsanaḥ — controlled sitting posture; jita-śvāsaḥ — controlled breathing process; jita-saṅgaḥ — controlled association; jita-indriyaḥ — controlled senses; sthūle — in the gross matter; bhagavataḥ — unto the Personality of Godhead; rūpe — in the feature of; manaḥ — the mind; sandhārayet — must apply; dhiyā — by intelligence.
Śukadeva Gosvāmī answered: One should control the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭ-rūpa].
viśeṣas tasya deho ’yaṁ
sthaviṣṭhaś ca sthavīyasām
yatredaṁ vyajyate viśvaṁ
bhūtaṁ bhavyaṁ bhavac ca sat
viśeṣaḥ — personal; tasya — His; dehaḥ — body; ayam — this; sthaviṣṭhaḥ — grossly material; ca — and; sthavīyasām — of all matter; yatra — wherein; idam — all these phenomena; vyajyate — is experienced; viśvam — universe; bhūtam — past; bhavyam — future; bhavat — present; ca — and; sat — resultant.
This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.
aṇḍa-kośe śarīre ’smin
vairājaḥ puruṣo yo ’sau
aṇḍa-kośe — within the universal shell; śarīre — in the body of; asmin — this; sapta — sevenfold; āvaraṇa — coverings; saṁyute — having so done; vairājaḥ — the gigantic universal; puruṣaḥ — form of the Lord; yaḥ — that; asau — He; bhagavān — the Personality of Godhead; dhāraṇā — conception; āśrayaḥ — object of.
The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.
pātālam etasya hi pāda-mūlaṁ
paṭhanti pārṣṇi-prapade rasātalam
mahātalaṁ viśva-sṛjo ’tha gulphau
talātalaṁ vai puruṣasya jaṅghe
pātālam — the planets at the bottom of the universe; etasya — of His; hi — exactly; pāda-mūlam — soles of the feet; paṭhanti — they study it; pārṣṇi — the heels; prapade — the toes; rasātalam — the planets named Rasātala; mahātalam — the planets named Mahātala; viśva-sṛjaḥ — of the creator of the universe; atha — thus; gulphau — the ankles; talātalam — the planets named Talātala; vai — as they are; puruṣasya — of the gigantic person; jaṅghe — the shanks.
Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.
dve jānunī sutalaṁ viśva-mūrter
ūru-dvayaṁ vitalaṁ cātalaṁ ca
mahītalaṁ taj-jaghanaṁ mahīpate
nabhastalaṁ nābhi-saro gṛṇanti
dve — two; jānunī — two knees; sutalam — the planetary system named Sutala; viśva-mūrteḥ — of the universal form; ūru-dvayam — the two thighs; vitalam — the planetary system named Vitala; ca — also; atalam — the planets named Atala; ca — and; mahītalam — the planetary system named Mahītala; tat — of that; jaghanam — the hips; mahīpate — O King; nabhastalam — outer space; nābhi-saraḥ — the depression of the navel; gṛṇanti — they take it so.
The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.
uraḥ-sthalaṁ jyotir-anīkam asya
grīvā mahar vadanaṁ vai jano ’sya
tapo varāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ
uraḥ — high; sthalam — place (the chest); jyotiḥ-anīkam — the luminary planets; asya — of Him; grīvā — the neck; mahaḥ — the planetary system above the luminaries; vadanam — mouth; vai — exactly; janaḥ — the planetary system above Mahar; asya — of Him; tapaḥ — the planetary system above the Janas; varāṭīm — forehead; viduḥ — is known; ādi — the original; puṁsaḥ — personality; satyam — the topmost planetary system; tu — but; śīrṣāṇi — the head; sahasra — one thousand; śīrṣṇaḥ — one with heads.
The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.
indrādayo bāhava āhur usrāḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ
nāsatya-dasrau paramasya nāse
ghrāṇo ’sya gandho mukham agnir iddhaḥ
indra-ādayaḥ — demigods headed by the heavenly king, Indra; bāhavaḥ — arms; āhuḥ — are called; usrāḥ — the demigods; karṇau — the ears; diśaḥ — the four directions; śrotram — the sense of hearing; amuṣya — of the Lord; śabdaḥ — sound; nāsatya-dasrau — the demigods known as the Aśvinī-kumāras; paramasya — of the Supreme; nāse — nostrils; ghrāṇaḥ — the sense of smell; asya — of Him; gandhaḥ — fragrance; mukham — the mouth; agniḥ — fire; iddhaḥ — blazing.
His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.
dyaur akṣiṇī cakṣur abhūt pataṅgaḥ
pakṣmāṇi viṣṇor ahanī ubhe ca
āpo ’sya tālū rasa eva jihvā
dyauḥ — the sphere of outer space; akṣiṇī — the eyeballs; cakṣuḥ — of eyes (senses); abhūt — it so became; pataṅgaḥ — the sun; pakṣmāṇi — eyelids; viṣṇoḥ — of the Personality of Godhead, Śrī Viṣṇu; ahanī — day and night; ubhe — both; ca — and; tat — His; bhrū — eyebrows; vijṛmbhaḥ — movements; parameṣṭhi — the supreme entity (Brahmā); dhiṣṇyam — post; āpaḥ — Varuṇa, the director of water; asya — His; tālū — palate; rasaḥ — juice; eva — certainly; jihvā — the tongue.
The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.
chandāṁsy anantasya śiro gṛṇanti
daṁṣṭrā yamaḥ sneha-kalā dvijāni
hāso janonmāda-karī ca māyā
chandāṁsi — the Vedic hymns; anantasya — of the Supreme; śiraḥ — the cerebral passage; gṛṇanti — they say; daṁṣṭrāḥ — the jaws of teeth; yamaḥ — Yamarāja, the director of sinners; sneha-kalāḥ — the art of affection; dvijāni — the set of teeth; hāsaḥ — smile; jana-unmāda-karī — the most alluring; ca — also; māyā — illusory energy; duranta — unsurpassable; sargaḥ — the material creation; yat-apāṅga — whose glance; mokṣaḥ — casting over.
They say that the Vedic hymns are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of affection is His set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.
vrīḍottarauṣṭho ’dhara eva lobho
dharmaḥ stano ’dharma-patho ’sya pṛṣṭham
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo ’sthi-saṅghāḥ
vrīḍa — modesty; uttara — upper; oṣṭha — lip; adharaḥ — chin; eva — certainly; lobhaḥ — hankering; dharmaḥ — religion; stanaḥ — breast; adharma — irreligion; pathaḥ — way; asya — His; pṛṣṭham — back; kaḥ — Brahmā; tasya — His; meḍhram — genitals; vṛṣaṇau — testicles; ca — also; mitrau — the Mitrā-varuṇas; kukṣiḥ — waist; samudrāḥ — the oceans; girayaḥ — the hills; asthi — bones; saṅghāḥ — stack.
Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.
nadyo ’sya nāḍyo ’tha tanū-ruhāṇi
mahī-ruhā viśva-tanor nṛpendra
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ
nadyaḥ — the rivers; asya — of Him; nāḍyaḥ — veins; atha — and thereafter; tanū-ruhāṇi — hairs on the body; mahī-ruhāḥ — the plants and trees; viśva-tanoḥ — of the universal form; nṛpa-indra — O King; ananta-vīryaḥ — of the omnipotent; śvasitam — breathing; mātariśvā — air; gatiḥ — movement; vayaḥ — passing ages; karma — activity; guṇa-pravāhaḥ — reactions of the modes of nature.
O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.
īśasya keśān vidur ambuvāhān
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ
avyaktam āhur hṛdayaṁ manaś ca
sa candramāḥ sarva-vikāra-kośaḥ
īśasya — of the supreme controller; keśān — hairs on the head; viduḥ — you may know it from me; ambu-vāhān — the clouds which carry water; vāsaḥ tu — the dress; sandhyām — termination of day and night; kuru-varya — O best of the Kurus; bhūmnaḥ — of the Almighty; avyaktam — the prime cause of material creation; āhuḥ — it is said; hṛdayam — intelligence; manaḥ ca — and the mind; saḥ — He; candramāḥ — the moon; sarva-vikāra-kośaḥ — the reservoir of all changes.
O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.
vijñāna-śaktiṁ mahim āmananti
sarvātmano ’ntaḥ-karaṇaṁ giritram
sarve mṛgāḥ paśavaḥ śroṇi-deśe
vijñāna-śaktim — consciousness; mahim — the principle of matter; āmananti — they call it so; sarva-ātmanaḥ — of the omnipresent; antaḥ-karaṇam — ego; giritram — Rudra (Śiva); aśva — horse; aśvatari — mule; uṣṭra — camel; gajāḥ — elephant; nakhāni — nails; sarve — all other; mṛgāḥ — stags; paśavaḥ — quadrupeds; śroṇi-deśe — on the region of the belt.
The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.
vayāṁsi tad-vyākaraṇaṁ vicitraṁ
manur manīṣā manujo nivāsaḥ
vayāṁsi — varieties of birds; tat-vyākaraṇam — vocables; vicitram — artistic; manuḥ — the father of mankind; manīṣā — thoughts; manujaḥ — mankind (the sons of Manu); nivāsaḥ — residence; gandharva — the human beings named Gandharvas; vidyādhara — the Vidyādharas; cāraṇa — the Cāraṇas; apsaraḥ — the angels; svara — musical rhythm; smṛtīḥ — remembrance; asura-anīka — the demoniac soldiers; vīryaḥ — prowess.
Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.
brahmānanaṁ kṣatra-bhujo mahātmā
viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ
dravyātmakaḥ karma vitāna-yogaḥ
brahma — the brāhmaṇas; ānanam — the face; kṣatra — the kṣatriyas; bhujaḥ — the arms; mahātmā — the virāṭ-puruṣa; viṭ — the vaiśyas; ūruḥ — the thighs; aṅghri-śrita — under the protection of His feet; kṛṣṇa-varṇaḥ — the śūdras; nānā — various; abhidhā — by names; abhījya-gaṇa — the demigods; upapannaḥ — being overtaken; dravya-ātmakaḥ — with feasible goods; karma — activities; vitāna-yogaḥ — performances of sacrifice.
The virāṭ-puruṣa’s face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.
iyān asāv īśvara-vigrahasya
yaḥ sanniveśaḥ kathito mayā te
sandhāryate ’smin vapuṣi sthaviṣṭhe
manaḥ sva-buddhyā na yato ’sti kiñcit
iyān — all these; asau — that; īśvara — Supreme Lord; vigrahasya — of the form; yaḥ — whatsoever; sanniveśaḥ — as they are located; kathitaḥ — explained; mayā — by me; te — unto you; sandhāryate — one may concentrate; asmin — in this; vapuṣi — form of virāṭ; sthaviṣṭhe — in the gross; manaḥ — mind; sva-buddhyā — by one’s intelligence; na — not; yataḥ — beyond Him; asti — there is; kiñcit — anything else.
I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.
ātmā yathā svapna-janekṣitaikaḥ
taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ
saḥ — He (the Supreme Person); sarva-dhī-vṛtti — the process of realization by all sorts of intelligence; anubhūta — cognizant; sarve — everyone; ātmā — the Supersoul; yathā — as much as; svapna-jana — a person dreaming; īkṣita — seen by; ekaḥ — one and the same; tam — unto Him; satyam — the Supreme Truth; ānanda-nidhim — the ocean of bliss; bhajeta — must one worship; na — never; anyatra — anything else; sajjet — be attached; yataḥ — whereby; ātma-pātaḥ — degradation of oneself.
One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.