Second Description of the Universal Form: Vibhūtis of the Lord

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TRANSLATION

The three guṇas of sattva, rajas and tamas, belonging to the Lord without guṇas, are accepted by the māyā of the Lord for creation, maintenance and destruction.

COMMENTARY

How does this distinction between the jīva and īśvara come about? Is it because you are inspired and he inspires? Three verses explain the cause of distinction. The three guṇas belong to the Lord who has no material guṇas. How is this? They are accepted by māyā of the Lord for creation, maintenance and destruction. They are his guṇas since they are the guṇas of his śakti, māyā. Though māyā eternally possesses this form as the guṇas, the word “accepts” is used, as if it has a beginning. The usage is the same as tasyecchayātta-vapuṣaḥ: Kṛṣṇa accepts a body by his will. (SB 10.33.34) Actually Kṛṣṇa eternally has the form of a human. This simply follows common expression.

|| 2.5.19 ||

kārya-kāraṇa-kartṛtve dravya-jñāna-kriyāśrayāḥ |

badhnanti nityadā muktaṁ māyinaṁ puruṣaṁ guṇāḥ ||

TRANSLATION

The guṇas -- the cause of matter, senses and the sense devatās -- binds the jīva who is associated with māyā, but who is actually composed of knowledge, with false identities of body, senses and mind.

COMMENTARY

These guṇas bind the jīva (puruṣam), a function of the Lord’s taṭastha-śakti, who associates with māyā (māyinam). By the logic of the previous statement, it is possible for the jīvas who are situated behind the Lord to be influenced independently by māyā who is also situated behind the Lord. The jīva is called eternally liberated because he has beginningless knowledge just as he has beginningless ignorance. This will be made clear at the end of the seventh chapter. How does he get bound? The states of the guṇas are present as adhibhūta (kārya), adhyātmā (kāraṇa) and adhidaiva (kartṛtve). The guṇas are the shelter or causes of matter (dravya), the senses (kriyā) and the devatās (jñāna). The guṇas bind the jīva by these identities. The order of jñāna and kriya in the text should be reversed for proper understanding.

|| 2.5.20 ||

sa eṣa bhagavān liṅgais tribhir etair adhokṣajaḥ |

svalakṣita-gatir brahman sarveṣāṁ mama ceśvaraḥ ||

TRANSLATION

The Lord, who is brahman, who is the controller of me and all beings, is not known because of the covering of the three guṇas on the jīva.

COMMENTARY

The Lord is the possessor of māyā-śakti. His nature (gatiḥ) is not known (su alakṣita) because of the coverings of the three guṇas on the jīvas. Or he is not known by the three guṇas. However he is known by his devotees with knowledge.

sattvaṁ na ced dhātar idaṁ nijaṁ bhaved

vijñānam ajñāna-bhidāpamārjanam

guṇa-prakāśair anumīyate bhavān

prakāśate yasya ca yena vā guṇaḥ

O Lord, cause of all causes, if your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by your presence can one understand the transcendental nature of your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of your transcendental form. SB 10.2.35

|| 2.5.21 ||

kālaṁ karma svabhāvaṁ ca māyeśo māyayā svayā |

ātman yadṛcchayā prāptaṁ vibubhūṣur upādade ||

TRANSLATION

The Lord of māyā, desiring to become many, by his own will, accepts time which was merged in himself, as well as karma and svabhāva which were merged in the jīva, through the agency of māyā.

COMMENTARY

It has been stated that the Lord produces the universe by means of his energy māyā. Now the process (yatḥa sṛsṭam idam) is given. The Lord, desiring to become many (vibubhūṣuḥ) by his own will (yadṛcchayā), accepts for creation (upāḍade) time, which was merged in him (ātman prāptam kālam), karma (the fate of the jīvas) and svabhāvam which were merged in the jīva. This does not take place spontaneously, but by māyā.

|| 2.5.22 ||

kālād guṇa-vyatikaraḥ pariṇāmaḥ svabhāvataḥ |

karmaṇo janma mahataḥ puruṣādhiṣṭhitād abhūt ||

TRANSLATION

The guṇas are agitated from a state of equilibrium by time. They are transformed into another form by svabhāva. The mahat-tattva appears by the karma of the jīvas. All this is under the direction of the Lord.

COMMENTARY

The functions of time and other factors are discussed. Time is the agitator of the guṇas. This means giving up equilibrium. Pariṇāmaḥ means attaining another form. Mahataḥ is mahat-tattva. Puruṣādhiṣṭhitād modifies all the three items.

|| 2.5.23 ||

mahatas tu vikurvāṇād rajaḥ-sattvopabṛṁhitāt |

tamaḥ-pradhānas tv abhavad dravya-jñāna-kriyātmakaḥ ||

TRANSLATION

From the transformation called mahat-tattva predominated by rajas and sattva, a substance predominated by tamas, ahaṅkāra, arose, composed of adhibhūta, adhyātma and. adhidaiva.

COMMENTARY

Mahat-tattva has all the three guṇas but there is a predominance of rajas and sattva, because of kriyā and jñāna śaktis. From this state of transformation, namely, mahat-tattva  which has a predominance of rajas and sattva and which is produced by time, svabhāva and karma, a substance predominated by tamas (ahaṅkāra) arises. The word yaḥ can be added to connect this verse with saḥ in the next verse. Drayva refers to adhibhūtam, jñānam to adhidaivam and kriyā to adhyātman. These are three causes of illusion for the living entities.

|| 2.5.24 ||

so ’haṅkāra iti prokto vikurvan samabhūt tridhā |

vaikārikas taijasaś ca tāmasaś ceti yad-bhidā |

dravya-śaktiḥ kriyā-śaktir jñāna-śaktir iti prabho ||

TRANSLATION

That ahaṅkāra transforms into three types: derived from sattva, rajas and tamas, called jñāna-śakti, kriyā-śakti and dravya-śakti.

COMMENTARY

The three divisions are described: that derived from sattva-guṇa (vaikārikaḥ), from rajoguṇa (taijasaḥ) and from tamoguṇa (tāmasaḥ). The qualities in verse order are drayva, kriyā and jñāna śaktis. The dravya-śakti has the capacity to produce the five gross elements starting with ether. The kriyā-śakti has the capacity to produce the senses. The jñāna-śakti has the capacity to produce the sense devatās. O Nārada (prabho)! You know all of this. The state of equilibrium is pradhāna. By the agitation of time, the predominance of sattva produces the mahat-tattva. Predominance of rajas produces the sūtra-tattva, a type of mahat-tattva. Predominance of tamas produces ahaṅkāra. The effect of ahaṅkāra, with predominance of tamas and with rajas and sattva elements in much less amount, produces the five gross elements. In this covering on the jīva (ahaṅkāra), there is a predominance of tamas.

|| 2.5.25 ||

tāmasād api bhūtāder vikurvāṇād abhūn nabhaḥ |

tasya mātrā guṇaḥ śabdo liṅgaṁ yad draṣṭṛ-dṛśyayoḥ ||

TRANSLATION

From the darkness of false ego, the first of the five elements, namely, ether (sky), is generated. Its subtle form is the quality of sound. This arose before ether. Sound represents objects unseen (or objects from the past) and seen in the present as well.

COMMENTARY

This describes the details of ahaṅkāra in tamas. Is it not well known that, first, sound arises from this mode? That is true. That is the subtle form (mātrā) of ether. That is its distinguishing quality (guṇa). By sound, ether is produced. This should be understood for the other verses concerning the elements as well. The quality of sound is described. It represents things unseen in the past and things in the present or future. Because it is modifying liṅgam, yad is in the neuter form.

||26 ||

nabhaso ’tha vikurvāṇād abhūt sparśa-guṇo ’nilaḥ |

parānvayāc chabdavāṁś ca prāṇa ojaḥ saho balam ||

TRANSLATION

From ether arose the subtle touch and the element air. Air also holds the previous quality of sound. Air is the cause of prāṇa, which gives strength to the senses, mind and body.

COMMENTARY

Ether is the cause of air. Air contains the previous quality of sound. The character of air is the prāṇa, which supports the body. Ojas is sharpness of the senses. Sahas is sharpness of the mind, and balam is health of the body. Prāṇa is the cause of these.

|| 2.5.27 ||

vāyor api vikurvāṇāt kāla-karma-svabhāvataḥ |

udapadyata tejo vai rūpavat sparśa-śabdavat ||

TRANSLATION

Under the influence of time, karma and svabhāva, by a transformation of air, arose the subtle aspect called form and fire. Touch and sound also exist in fire.

COMMENTARY

Fire, as well as form, possesses sound and touch, the causes of ether and air respectively. Water and earth also possess the subtle forms of the previous elements in them.

|| 2.5.28 ||

tejasas tu vikurvāṇād āsīd ambho rasātmakam |

rūpavat sparśavac cāmbho ghoṣavac ca parānvayāt ||

TRANSLATION

From the transformation of fire arose taste and water. Water contains form, as well as touch and sound from the previous elements.

COMMENTARY

Ghoṣaḥ means sound.

|| 2.5.29 ||

viśeṣas tu[117] vikurvāṇād ambhaso gandhavān abhūt |

parānvayād rasa-sparśa- śabda-rūpa-guṇānvitaḥ ||

TRANSLATION

From the transformation of water arose smell and earth. Earth contains the subtle aspects -- taste, touch, form and sound -- of the previous elements.

COMMENTARY

Viśeṣaḥ means earth.

|| 2.5.30 ||

vaikārikān[118] mano jajñe devā vaikārikā daśa |

dig-vātārka-praceto ’śvi- vahnīndropendra-mitra-kāḥ ||

TRANSLATION

From ahaṅkāra in sattva arose the mind and it deity as well as the ten presiding deities of the senses: the directions, Vāyu, the sun, Varuṇa, the two Aśvini-kumāras, Agni, Indra, Upendra, Mitra and Prajāpati Dakṣa.

COMMENTARY

From ahaṅkāra in sattva arose mind, and its devatā the moon. The other sense devatās are mentioned: directions for ear, Vāyu for the skin, the sun for the eyes, Varuṇa for the tongue and the two Aśvinis for the nose, Agni for the voice, Indra for the hands, Upendra for the feet, Mitra for the anus and Prajāpati for the penis.[119]

|| 2.5.31 ||

taijasāt tu vikurvāṇād indriyāṇi daśābhavan |

jñāna-śaktiḥ kriyā-śaktir buddhiḥ prāṇaś ca taijasau |

śrotraṁ tvag-ghrāṇa-dṛg-jihvā vāg-dor-meḍhrāṅghri-pāyavaḥ ||

TRANSLATION

From ahaṅkāra in rajas arose the intelligence (the śakti of the five knowledge senses), prāṇa (the śakti of the five action senses), and the ten senses. The ten senses are the ear, skin, nose, eye, tongue, voice, hands, feet, anus and penis.

COMMENTARY

From the transformation of ahaṅkāra in rajas arose the ten senses. The śakti of the five knowledge senses is intelligence (buddhiḥ).[120] The śakti of the five action senses is prāṇa. Buddhi and prāṇa arise from ahaṅkāra in rajas, and buddhi becomes particularized as the five knowledge senses. Prāṇa becomes particularized as the five action senses. It should be understood that air in the form of prāṇa arising from the ahaṅkāra in tamas is also an effect of ahaṅkāra in rajas. Doḥ means hands. Meḍhra is the penis. Pāyuḥ is the anus. They are not in proper order.

|| 2.5.32-33 ||

yadaite ’saṅgatā[121] bhāvā bhūtendriya-mano-guṇāḥ |

yadāyatana-nirmāṇe na śekur brahma-vittama ||

tadā saṁhatya cānyonyaṁ bhagavac-chakti-coditāḥ |

sad-asattvam upādāya cobhayaṁ sasṛjur hy adaḥ ||

TRANSLATION

O best of the brāhmaṇas! As long as the gross elements, senses and mind were not mixed together, it was not possible for them to produce material bodies. Coming together by the impulse of the Lord’s energy, accepting primary and secondary forms, they created the body of the whole universe and the individual bodies in it.

COMMENTARY

The kāraṇa-sṛṣṭi has been described. Now the kārya-sṛṣṭi is described. When these ingredients were unmixed (asaṅgatā), and when it was not possible for them to make the bodies (āyatana), then the Lord entered them. They became combined by his compacting energy, and taking primary and secondary forms, created the body of the universe as a whole and the individual bodies.

|| 2.5.34 ||

varṣa-pūga-sahasrānte tad aṇḍam udake śayam |

kāla-karma-svabhāva-stho jīvo ’jīvam ajīvayat ||

TRANSLATION

After a thousand years, the Lord, situated in time, karma and svabhāva, brought to life the non-living universe which was lying in the water.

COMMENTARY

After a thousand years, the purusaḥ (jīvaḥ), the soul of the mass of jīvas (Hiraṇyagarbha), one who gives life, brought to life (ajīvayat) the non-living universe (ajīvam). This shows the connection of the universe with the Lord.

|| 2.5.35 ||

sa eva puruṣas tasmād aṇḍaṁ nirbhidya nirgataḥ |

sahasrorv-aṅghri-bāhv-akṣaḥ sahasrānana-śīrṣavān ||

TRANSLATION

That puruṣa pierced the universe and went outside. There he resides with a thousand legs, feet, arms, eyes, faces and heads.

COMMENTARY

Everything is pervaded by the Lord. This puruṣa is the antaryāmī of the totality of jīvas (hiraṇyagarbha). Tasmād represents a missing verb participle “having entered the universe.” He, entering into the total jīvas, and being situated there (tasmād), pierced the universe, and became situated outside. How is he situated outside? His form without material guṇas lying on the Kāraṇa Ocean is described.  

|| 2.5.36 ||

yasyehāvayavair lokān kalpayanti manīṣiṇaḥ |

kaṭy-ādibhir adhaḥ sapta saptordhvaṁ jaghanādibhiḥ ||

TRANSLATION

Within the universe, the wise imagine the planets as his limbs. The buttocks and below are the lower seven planets starting with Atala, and hips and above are the seven upper planets starting with earth.

COMMENTARY

Within the universe (iha) is the puruṣa made of the planets (loka-maya-puruṣaḥ) whose limbs the wise imagine to be the planets. This sentence continues until verse 41. Kaṭi means buttocks. Jaghanam means the hips. The lower seven planets start with Atala. Upwards are Bhū and the other planets.

|| 2.5.37 ||

puruṣasya[122] mukhaṁ brahma kṣatram etasya bāhavaḥ |

ūrvor vaiśyo bhagavataḥ padbhyāṁ śūdro vyajāyata ||

TRANSLATION

The brāhmaṇas arose from the puruṣa’s head, the kṣatriyas arose from his arms, the vaiśyas arose from his thighs and the śūdras arose from his feet.

COMMENTARY

Incidentally, the varṇas also arose from his limbs. Literally the brāhmaṇas are his face. The cause, the face and the effect, the brāhmaṇas, are taken as non-different. Kṣatram means kṣatriyas. The śruti says brāhmaṇo ’sya mukham āsīd bāhū rājanyaḥ kṛtaḥ: the brāhmaṇas were his face, and the kṣatriyas acted as his arms.

|| 2.5.38 ||

bhūr-lokaḥ[123] kalpitaḥ padbhyāṁ bhuvar-loko[124] ’sya nābhitaḥ |

hṛdā svarloka urasā maharloko mahātmanaḥ ||

TRANSLATION

From the feet to the hips the planets from Pātala to earth are imagined. Bhuvarloka extends from the navel. Svarga is situated at the heart, and Maharloka is at the chest.

COMMENTARY

Showing the differences in imagining the planets for purposes of worship, two verses describe the body composed of seven planets. The planets from Pātala to earth are imagined to extend from the two feet to the two hips.

|| 2.5.39 ||

grīvāyāṁ janaloko ’sya tapolokaḥ stana-dvayāt |

mūrdhabhiḥ satyalokas tu brahmalokaḥ sanātanaḥ ||

TRANSLATION

Janaloka is on the neck, Tapaloka is on the breast and Satyaloka is on the heads of that form. Above this is the Lord’s planet which is eternal.

COMMENTARY

For the purpose of worship it is not a fault to reverse the limbs (breast after neck).  However, stana (nipple) can also mean the lips. Above Satyaloka is the planet of the Lord, Vaikuṇṭha. But this is not the object of meditation as a limb of the universal form because it is eternal. Though it exists within the universe it is like the Lord, eternal.

|| 2.5.40-41 ||

tat-kaṭyāṁ cātalaṁ kÿptam ūrubhyāṁ vitalaṁ vibhoḥ |

jānubhyāṁ sutalaṁ śuddhaṁ jaṅghābhyāṁ tu talātalam ||

mahātalaṁ tu gulphābhyāṁ prapadābhyāṁ rasātalam |

pātālaṁ pāda-talata iti lokamayaḥ pumān ||

TRANSLATION

Atala is the buttocks of the Lord. Vitala is his thighs. Pure Sutala is his knees. Talātala is his shanks. Mahātala is his ankles, Rasātala is the top of his feet, and Pātāla is the soles of his feet.

COMMENTARY

Now the method of meditation on fourteen planets is described. The seven upper planets were already described. The seven lower planets are now described in two verses. Sutalam is considered pure because Prahlāda, Bali and other devotees reside there.

|| 2.5.42 ||

bhūr-lokaḥ kalpitaḥ padbhyāṁ bhuvar-loko ’sya nābhitaḥ |

svar-lokaḥ[125] kalpito mūrdhnā iti vā loka-kalpanā ||

TRANSLATION

Earth and the lower planets are imagined extend from the feet. Bhuvarloka is at the navel. Svarga-loka is imaged to be the head. This is how others imagine the planets on the universal form.

COMMENTARY

Now the universal form is described in three parts. Bhūloka is considered with all the lower planets.

Chapter Six

|| 2.6.1 ||

brahmovāca—

vācāṁ vahner[126] mukhaṁ kṣetraṁ chandasāṁ sapta dhātavaḥ |

havya-kavyāmṛtānnānāṁ jihvā sarva-rasasya ca ||

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