When the pure puruṣa, separating himself from the universe, remained outside, desiring a place to lie down in the universe, he created the pure waters of the Garbhodaka.

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Since we cannot perceive one item in absence of one of the other items (subtle sense, sense deity and gross form), he who is independent of these three, is the ātmā. But the shelter of the ātmā is the Paramātmā.

COMMENTARY

Because of the interdependence of the three items in order for them to function, they are shown to be different from the ātmā. Without the gross organ on the body, the subtle sense which is known to function by performing perception cannot function. Without the subtle sense organ, the presiding deity of the sense, whose presence is inferred from action of that sense, cannot function. Without the presiding deity of the sense, the subtle sense organ cannot operate, and without the subtle sense organ, the gross organ cannot operate. Since, in the absence of one of the three, the others cannot be ascertained, he who knows these three, who is not dependent on them, is the jīva. It is said:

deho ’savo ’kṣā manavo bhūta-mātrām

ātmānam anyaṁ ca viduḥ paraṁ yat |

sarvaṁ pumān veda guṇāṁś ca taj-jño

na veda sarva-jñam anantam īḍe ||

The body, life airs, senses, internal senses, gross elements and sense objects do not know themselves or other things or the jīva. The jīva knows all of these items and the guṇas which cause them. He also knows Paramātmā, but does not know the omniscient, unlimited Lord. I worship that Lord with infinite qualities. SB 6.4.25

Sarva refers to these three coverings on the jīva. The jīva (pumān) knows these three. It is also said:

jāgrat-svapna-suṣuptaṁ ca guṇato buddhi-vṛttayaḥ |

tāsāṁ vilakṣaṇo jīvaḥ sākṣitvena vivakṣitaḥ ||

Waking, sleeping and deep sleep, the three functions of the intelligence, are caused by the three guṇas. The jīva is ascertained to be different from these three states since it is the witness of them. SB 11.13.27

What is the nature of the jīva? The jīva takes shelter of Paramātmā (svāśraya), whose shelter is himself. The meaning is this. The jīva is the shelter of the three items -- the subtle sense, the sense deity and the gross sense in the body which are mutually dependent. The shelter of the jīva is the Paramātmā. Paramātmā is the shelter of Paramātmā. Thus Paramātmā is the ultimate shelter. Since Kṛṣṇa says that by his aṁśa he pervades the worlds, it should be understood that Kṛṣṇa is the shelter of Paramātmā. Thus Kṛṣṇa is the chief shelter. Paramātmā as his aṁśa is also called the shelter, and brahman being his impersonal form is also called a shelter. Thus the one shelter is seen in three different forms according to the type of worshipper.

|| 2.10.10 ||

puruṣo ’ṇḍaṁ vinirbhidya yadāsau sa vinirgataḥ |

ātmano ’yanam anvicchann apo’ srākṣīc chuciḥ śucīḥ ||

TRANSLATION

COMMENTARY

The difference between the jīva and the Lord has been established through the ten characteristics of a mahā-purāṇa and thus bhakti to the Lord has been hinted as the deliverance of the jīva from the world. Now Śukadeva speaks in order to explain a topic he promised with yad utāhaṁ tvayā pṛṣṭo vairājāt puruṣādidam | yathāsīt tad-upākhyā: I will explain what you asked me concerning how this universe arose from the universal form.[192] (SB 2.9.46)

“Why do you always speak about the universal form and the self? Why is there so little sweet discussion about the qualities and forms of the līlāvatāras?”

What you observe is true. To whom should topics about the līlāvatāras be taught with relish? Those how have perfected bhakti or the nitya-siddhas constantly play spontaneously in the sweet ocean of Lord’s beauty and pastimes. But those who are sleeping on the bed of bliss of sense pleasure, and those who have fainted in the waves of suffering arising from karma, cannot be woken up. How can pastimes of the Lord be taught to them? This crest jewel of Purāṇas, being most merciful, thinking of how to give instruction to make them into sādhaka-bhaktas, constantly attempts by some trick or other, to wake them up. Just as a limb burned by fire is given relief by fire and a person haunted by a ghost is revived by a ghost mantra, so jīvas’ absorption in the sleep of māyā can be broken by topics concerning māyā. It has been said:

māyāṁ varṇayato ’muṣya īśvarasyānumodataḥ |

śṛṇvataḥ śraddhayā nityaṁ māyayātmā na muhyati ||

If the jīva constantly describes māyā in relation to the Lord, remembers māyā or hears about māyā with proper faith, he will not be bewildered by māyā. SB 2.7.53

But even though by the shower of nectar of pastimes of the Lord obtained by the mercy of the devotee, the person sleeping in the happiness of māyā or fainting in the suffering of karmas wakes up, becomes drenched, revitalized, dances and rejoices blissfully, only those who obtain that great mercy become successful, and not others.

The low jīvas, desiring to cross the material world and have developed determination to take shelter of the lotus feet of guru, can be delivered by constantly hearing about the self. For this reasons there is repeated discussion of the self. Those who are faithful devotees of the Lord will relish the nectar of the whole Bhāgavatam.

This scripture does not only speak about Bhagavān, though he is the main topic. It also speaks about the impersonal aspect of the Lord – brahman -- and his portion, Paramātmā. It has been said at the beginning of this work brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11) Thus, repeated discussion of the self is suitable for worshippers of brahman and Paramātmā. By this means, being most generous, Bhāgavatam produces bhakti in even the worshippers of brahman and Paramātmā. Bhakti even appears in those who have reached perfection in brahman and Paramātmā. This is shown in the verse ātmārāmāś ca munayaḥ. (SB 1.7.10) Those persons, their sādhana, and the result they achieve are not rejected by the pure devotees, but looked upon with sympathy.

Kṛṣṇa who is completely full of sweetness in his form, qualities and pastimes, and possesses dharma, jñāna, bala and aiśvarya, since he contains all avatāras such as Matsya and Kūrma and the aspects of brahman and paramātmā as well, is worshipped by all types of devotees. This scripture, being non-different from Kṛṣṇa’s svarūpa, thus reveals Kṛṣṇa as the source of all avatāras, brahman and Paramātmā. It reveals his qualities, pastimes, sweetness and powers, the method to attain him, sādhana-bhakti, the goal prema-bhakti, as well as all principles such as dharma, jñāna, yoga and vairāgya. Thus everything is consistent.

When the Lord, who glances over prakṛti, having created the universe, distinguishing it from himself, situated himself outside, he desired a sleeping place (ayaṇam) for himself in the universe (tasmin), and created the Garbhodaka. The Lord, being naturally pure (śuciḥ), created water which was pure (śucīh). This distinguishes it from the milk ocean.

|| 2.10.11 ||

tāsv avātsīt sva-sṛṣṭāsu sahasraṁ parivatsarān |

tena nārāyaṇo nāma yad āpaḥ puruṣodbhavāḥ ||

TRANSLATION

He dwelled from many years in that water created from himself. Because of that he is called Nārāyaṇa, since the waters (nārā) arose from the puruṣa (nara).

COMMENTARY

By deriving the name Nārāyaṇa, his dwelling in the water becomes clear. By residing (tena) in that water he got the name Nārāyaṇa because the waters arose from the puruṣa. Nara means the puruṣa. Nāra is that which arises from him. He whose resting place (ayana) is that water (nāra) is called Nārāyaṇa. It is said:

āpo nārā iti proktā āpo vai nara-sūnavaḥ |

ayanaṁ tasya tāḥ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ ||

The word āpaḥ and nārā are synonymous for “water” since the waters are considered the sons of Nara, the primeval male or Mahā-viṣṇu.[193] Since these waters act as the bed (ayana) of Mahā-viṣṇu from the ancient past, he is called Nārāyaṇa. Viṣṇu Purāṇa 1.4.6

|| 2.10.12 ||

dravyaṁ karma ca kālaś ca svabhāvo jīva eva ca |

yad-anugrahataḥ santi na santi yad-upekṣayā ||

TRANSLATION

By connection with the Lord, matter, karma, time, svabhāvaand the totality of jīvas can produce effects. Without his presence, they have no effect.

COMMENTARY

This verse describes the influence of the Lord who dwells in the universal form. Dravyam means the material cause (upādāna), starting with earth. Karma, kāla and svabhāva[194] are efficient causes (nimitta). Jīva refers to Hiraṇyagarbha, the enjoyer, the totality of jīvas.[195] Because of being connected to the Lord, these things exist. Without the Paramātmā, the jīva or his body cannot exist. Or without the Paramātmā, these items cannot produce effects.

|| 2.10.13 ||

eko nānātvam anvicchan yoga-talpāt samutthitaḥ |

vīryaṁ hiraṇmayaṁ devo māyayā vyasṛjat tridhā |

adhidaivam athādhyātmam adhibhūtam iti prabhuḥ ||

TRANSLATION

The one Lord, desiring to become many, rose from his bed after the sleep of universal destruction, and created the universe shining brightly in three forms by his energy. The Lord created three forms: adhidaivam (sense devatā), adhyātmam (subtle sense organ) and adhibhūtam (gross sense form).

COMMENTARY

How did the universal form (samaṣṭi-virāḍ) arise? This verse explains. The one entity, merging the jīvas in himself at the time of destruction, was situated as one. After that (anu), at the time of creation, he desired variety (nānātvam). He then separated the jīvas from himself. From his bed of yoga, having slept at the time of destruction, representing night, the spiritual puruṣa (devaḥ) then rose up in the morning, at the time of creation. Having created the elements such as mahat-tattva by his energy (māyayā), he created by these elements the universe with its layers, shining brightly (vīryam) with golden color. This is the great creation. The creation of the universal form situated in the shell measuring five hundred million yojanas took place by combining the Lord’s energy with parts of the elements such as mahat-tattva. The puruṣa then entered the shell of the universe, filled half of it with water emanating from himself, and placing the universal form within himself, went to sleep on the Garbhodaka ocean. After that, he rose from his bed and manifested the totality of the universe, golden in color, in three forms. What are the three forms? These are adhidaivam, adhyātmam and adhibhūtam.[196]

That totatliy or samaṣṭi will become the lotus stem arising from the Lord’s navel and this lotus stem will become the gross form of the universal form with fourteen planetary systems. It will also become the subtle Hiraṇyagarbha, the form of Brahmā consisting of the totality of jīvas. It will also become the four-headed Brahmā who carries out creation. Thus Brahmā has three forms.[197] Now let us return to the topic at hand.

|| 2.10.14 ||

athaikaṁ pauruṣaṁ vīryaṁ tridhābhidyata tac chṛṇu ||

TRANSLATION

Then the one shining puruṣa divided into three forms. Please hear about this.

COMMENTARY

These three forms (universal form, Hiraṇyagarbha and four-headed Brahmā) are different from the adhidaiva, adhyātma and adhibhūta.

|| 2.10.15 ||

antaḥ śarīra ākāśāt puruṣasya viceṣṭataḥ |

ojaḥ saho balaṁ jajñe tataḥ prāṇo mahān asuḥ ||

TRANSLATION

From the ether within the body of the universal form who was acting in various ways arose the śaktis of the senses, mind and body, and from them arose the best life air called sūtra.

COMMENTARY

From the ether within the body of the universal form who was acting in various ways (viceṣṭataḥ) arose the energies of the senses (ojaḥ), the mind (sahaḥ) and the body (balam). From the subtle form of these three energies (tataḥ) arose the best life air, manifestor of life (asuḥ) called sūtra (prāṇaḥ).[198]

|| 2.10.16 ||

anuprāṇanti yaṁ prāṇāḥ prāṇantaṁ sarva-jantuṣu |

apānantam apānanti nara-devam ivānugāḥ ||

TRANSLATION

The senses become active following after the action of sūtra, and become inactive when the sūtra becomes inactive, just as servants follow after a king.

COMMENTARY

This shows the greatness of the sūtra by its power to manifest life. The senses (prāṇāḥ) perform actions following after the sūtra which performs action, and they cease action when the sūtra stops action. They are like servants of a king.

|| 2.10.17 ||

prāṇenākṣipatā kṣut tṛḍ antarā jāyate vibhoḥ[199] |

pipāsato jakṣataś ca prāṅ mukhaṁ nirabhidyata ||

TRANSLATION

Being stimulated by the sūtra, hunger and thirst appeared within the universal form. He desired to drink and eat. First the mouth became distinct.

COMMENTARY

Being agitated by sūtra, hunger and thirst arose within the universal form (vibhoḥ). This form is addressed as the lord because the form is being worshipped with respect. The universal form is here being attributed to be the Supreme Lord. Then the form desired to eat and drink. First the mouth became distinct (nirabhidyata).

|| 2.10.18 ||

mukhatas tālu nirbhinnaṁ jihvā tatropajāyate |

tato nānā-raso jajñe jihvayā yo ’dhigamyate ||

TRANSLATION

After the appearance of the mouth, the palate became differentiated, and on the palate the tongue appeared. From that various tastes which are experienced by the tongue were generated.

COMMENTARY

This verse elaborates on the adhidaiva, adhibhūta and adhyātma mentioned in verse 13. After the mouth appeared (mukhataḥ), the location of the sense organ, the palate (gross organ), became differentiated. In the palate, the subtle sense organ called the tongue appeared. From that, various tastes, the sense objects for the tongue, appeared. Also the presiding deity of the tongue, Varuṇa should be understood to have appeared. In this description, the gross palate and the sense object are the adhibhūta aspect. The subtle sense organ is adhyātma, and Varuṇa, the presiding deity, is the adhidaiva aspect. Though there are four elements (gross form, sense object, subtle sense organ and deity), they are classified as three in the above manner.

|| 2.10.19-20 ||

vivakṣor mukhato bhūmno vahnir vāg vyāhṛtaṁ tayoḥ[200] |
jale vai tasya[201] suciraṁ nirodhaḥ[202] samajāyata ||19||

nāsike nirabhidyetāṁ dodhūyati nabhasvati |

tatra vāyur gandha-vaho ghrāṇo nasi jighṛkṣataḥ ||20||

TRANSLATION

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