श्रीमद्भागवतमहापुराणम् द्वितीय: स्कन्ध: प्रथम: अध्याय: श्रीशुक उवाच - Shri Shuka said - वरीयानेष ते प्रश्न: कृतो लोकहितो नृप ।
आत्मवित्संमत: पुंसां श्रोतव्यादिषु य: पर: ॥१॥
वरीयान्-एष: ते प्रश्न: superb this your question
कृत: लोक-हित: नृप made (for) people's welfare, O King! आत्मवित्-संमत: पुंसाम् to the knowers of the Self (it is) agreeable, for people, श्रोतव्य-आदिषु य: पर: to hear etc., which is excellent O King! This question made by you is superb, as it is for the benefit of the people, and is acceptable to the knowers of the Self. It is most important of all that is worth hearing, remembering and chanting.


श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रश: ।
अपश्यतामात्मतत्त्वं गृहेषु गृहमेधिनाम् ॥२॥
श्रोतव्य-आदीनि राजेन्द्र worth hearing, O King!
नृणाम् सन्ति सहस्रश: of men are thousands अपश्यताम्-आत्म-तत्त्वम् non seeing, The Self Truth गृहेषु गृहमेधिनाम् in house (engaged) householders O King! There are thousands of things worth hearing for the householder people who are attached to the household and are unaware of the Truth of the Self.


निद्रया ह्रियते नक्तं व्यवायेन च वा वय: ।
दिवा चार्थेहया राजन् कुटुम्बभरणेन वा ॥३॥
निद्रया ह्रियते नक्तम् by sleep is lost night,
व्यवायेन च वा वय: by sex indulgence and or age दिवा च-अर्थ-इहया day by wealth seeking राजन् O King! कुटुम्ब-भरणेन वा by nurturing the family or O King! Their nights are lost in sleep or in sex indulgence, and their days in seeking wealth or nurturing the family.


देहापत्यकलत्रादिष्वात्मसैन्येष्वसत्स्वपि ।
तेषां प्रमत्तो निधनं पश्यन्नपि न पश्यति ॥४॥
देह-अपत्य-कलत्र-आदिषु- body, children, wife, and others
आत्म-सैन्येषु-असत्सु-अपि own relatives, unreal also तेषाम् प्रमत: निधनम् in them maddened (due to affection), death पश्यन्-अपि न पश्यति watching also, does not see Attached to the body, children, wife and other relatives, due to affection, in them who are unreal, though he watches death, he refuses to see it.


तस्माद्भारत सर्वात्मा भगवानीश्वरो हरि: ।
श्रोतव्य: कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम् ॥५॥
तस्मात्-भारत सर्वात्मा therefore, O Bhaarata!, the Universal Soul
भगवान्-ईश्वर: हरि: Lord, Almighty Shree Hari श्रोतव्य: कीर्तितव्य:-च should be listened to, chanted and स्मर्तव्य:-च इच्छता-अभयम् remembered and seeking the fearless state O Bhaarata! Therefore those who seek the fearless state of realization should hear the stories of, chant the glories of and remember The Almighty Lord Shree Hari.


एतावान् सांख्ययोगाभ्यां स्वधर्मपरिनिष्ठया ।
जन्मलाभ: पर: पुंसामन्ते नारायणस्मृति: ॥६॥
एतावान् सांख्य-योगाभ्याम् this alone (is) by knowledge, devotion
स्व-धर्म-परिनिष्ठया (and) in ones own duties steadfastness जन्म-लाभ: पर: पुंसाम्- of being born, the reward ultimate of the people, अन्ते नारायण-स्मृति: at the last (death) time, to Naaraayana remember For the people, the ultimate reward of taking birth, is to remember Naaraayana at the last moment, that is, at the time of death. This can be achieved by knowledge, devotion or even by steadfastness in ones own duties.


प्रायेण मुनयो राजन्निवृत्ता विधिषेधत: ।
नैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरे: ॥७॥
प्रायेण मुनय: राजन्- often, sages, O King!
निवृत्ता: विधि-षेधत: beyond do's and don'ts नैर्गुण्यस्था: रमन्ते स्म established in the Absolute, revel गुण-अनुकथने हरे: in the virtues relating of Shree Hari O King! The sages who are beyond the do's and dont's of the spiritual path, and who are established in the Absolute, often, revell in relating the virtues of Hari.


इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ।
अधीतवान् द्वापरादौ पितुर्द्वैपायनादहम् ॥८॥
इदम् भागवतम् this Bhaagavatam
नाम पुराणम् named Puraana ब्रह्म-सम्मितम् Vedas equal to अधीतवान् द्वापर-आदौ studied in Dwaapara's beginning पितु:-द्वैपायनात्-अहम् from father Dwaipaayana, I This Puraana, named as Bhaagavatam, which is equal to the Vedas, in the beginning of the Dwaapara age, I studied from my father Dwaipaayana.


परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया ।
गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥९॥
परिनिष्ठित:-अपि नैर्गुण्ये established, though in The Absolute
उत्तम-श्लोक-लीलया by the highly renowned's sportings गृहीत-चेता: राजर्षे enchanted minded, O Royal sage! आख्यानम् यत्-अधीतवान् the narrations that I studied O Royal Sage! Even though I was firmly established in The Absolute, my mind was enchanted by the sportings of the highly renowned Krishna. So I studied the narrations.


तदहं तेऽभिधास्यामि महापौरुषिको भवान् ।
यस्य श्रद्दधतामाशु स्यान्मुकुन्दे मति: सती॥ १०॥
तत्-अहम् ते-अभिधास्यामि that, I to you will relate
महा-पौरुषिक: भवान् great devotee you are यस्य श्रद्दधताम्-आशु in which faith reposing, soon स्यात्-मुकुन्दे मति: सती becomes in Mukunda (Krishna) mind supreme You are a great devotee of Krishna, so I will relate that Puraana to you. By reposing faith in which, the supreme mind soon becomes established in Mukunda, Shri Krishna.


एतन्निर्विद्यमानानामिच्छतामकुतोभयम् ।
योगिनां नृप निर्णीतं हरेर्नामानुकीर्तनम् ॥११॥
एतत्-निर्विद्यमानानाम्- in this (world), (for those) not present
इच्छताम्-अकुतोभयम् seeking the fearless state योगिनाम् नृप निर्णीतम् and (for) the Yogis, O King! Is concluded हरे:-नाम-अनुकीर्तनम् Hari's name chanting O King! For those who are unattached to this world, and for those who seek the state of fearlessness, and for the Yogis also, chanting of Hari's name is concluded to be the resort.


किं प्रमत्तस्य बहुभि: परोक्षैर्हायनैरिह ।
वरं मुहुर्त्तं विदितं घटेत श्रेयसे यत: ॥१२॥
किम् प्रमत्तस्य बहुभि: what (use) of an ignorant's many (years)
परोक्षै: हायनै:-इह in ignorance years here (in this world) वरम् मुहुर्त्तम् विदितम् better a moment in knowledge घटेत श्रेयसे यत: spent beneficial (it is) because Of what use are the many years spent here in this world by the ignorant in ignorance? A moment spent in knowledge is far better, because it is for the highest benefit.


खट्वाङ्गो नाम राजर्षिर्ज्ञात्वेयत्तामिहायुष: ।
मुहुर्त्तात्सर्वमुत्सृज्य गतवानभयं हरिम् ॥१३॥
खट्वाङ्ग: नाम राजर्षि: Khatwaanga named royal sage
ज्ञात्वा-इयत्ताम्-इह-आयुष: knowing this much, here age मुहुर्त्तात्-सर्वम्-उत्सृज्य in an hour, every thing giving up गतवान्-अभयम् हरिम् sought the fearless Hari The royal sage, by the name of Khatwaanga, came to know of the tenure of his age and within an hour he gave up everything and sought refuge in Hari, who confers fearlessness.


तवाप्येतर्हि कौरव्य सप्ताहं जीवितावधि: ।
उपकल्पय तत्सर्वं तावद्यत्सांपरायिकम् ॥१४॥
तव-अपि-एतर्हि कौरव्य your also now, O descendent of Kuru!
सप्ताहम् जीवित-अवधि: a week's life limit उपकल्पय तत्-सर्वम् accomplish that all, तावत्-सांपरायिकम् so that, hereafter, is for your benefit O Descendent of Kuru! The limit to your life now is of a week. So accomplish all that which is for your benefit and welfare, hereafter.


अन्तकाले तु पुरुष आगते गतसाध्वस: ।
छिन्द्यादसङ्गशस्त्रेण स्पृहां देहेऽनु ये च तम् ॥१५॥
अन्त-काले तु पुरुष: at the last time (death), indeed for a person,
आगते गत-साध्वस: having come, giving up fear छिन्द्यात्-असङ्ग-शस्त्रेण should cut off with non attachment sword स्पृहाम् देहे- affection to the body अनु ये च तम् following those and to it The last time, the time of death, having come, a person should give up all fear and with the sword of non attachment cut off all affection to the body and all that which follows with it.


गृहात् प्रव्रजितो धीर: पुण्यतीर्थजलाप्लुत: ।
शुचौविविक्त आसीनो विधिवत्कल्पितासने ॥१६॥
गृहात्-प्रव्रजित: धीर: from house going away, the steady minded
पुण्य-तीर्थ-जल-आप्लुत: in holy pilgrimage's water bathing शुचौ-विविक्ते आसीन: in clean secluded place sitting विधिवत्-कल्पित-आसने systematically made on a seat The steady minded person should leave the house and bathe in the waters of holy pigrimage. Then he should sit on a seat systematically made, in a clean secluded place.


अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम् ।
मनो यच्छेज्जितश्वासो ब्रह्मबीजमविस्मरन् ॥ १७॥
अभ्यसेत्-मनसा शुद्धम् practice mentally the pure
त्रिवृत्-ब्रह्म-अक्षरम् परम् three parted Brahma letter (AUM), the holy मनो यच्छेत्-जित-श्वास: mind in control, conquering the breath ब्रह्म-बीजम्-अविस्मरन् the Brahma seed not forgetting He should mentally practice the Brahma letter AUM, made up of three parts. He should control his mind and conquer his breath and should not forget the Brahma seed, AUM.


नियच्छेद्विषयेभ्योऽक्षान्मनसा बुद्धिसारथि: ।
मन: कर्मभिराक्षिप्तं शुभार्थे धारयेद्धिया ॥१८॥
नियच्छेत्-विषयेभ्य:-अक्षान्- withdraw, from sense objects senses
मनसा बुद्धि-सारथि: by mind (making) intellect driver मन: कर्मभि:-आक्षिप्तम् mind, by actions distracted शुभार्थे धारयेत्-धिया in beneficial deeds fix mentally He should withdraw his senses from sense objects with the help of the mind, and making his intellect the driving force, he should engage his mind, distracted by actions, into more beneficial deeds like mentally fixing it on the form of the Lord.


तत्रैकावयवं ध्यायेदव्युच्छिन्नेन चेतसा ।
मनो निर्विषयं युक्त्वा तत: किञ्चन न स्मरेत् ।
पदं तत्परमं विष्णोर्मनो यत्र प्रसीदति ॥१९॥
तत्र-एक-अवयवम् ध्यायेत्- there, (Lord's form) on one limb, may meditate
अव्युच्छिन्नेन चेतसा with undistracted mind मन: निर्विषयम् युक्त्वा (then) the mind, withdrawn from senses, engaging तत: किञ्चन न स्मरेत् there ,(in the limb) anything should not remember पदम् तत्-परमम् विष्णो:- state that the highest, of Vishnu मन: यत्र प्रसीदति mind where is blissful There, in the form of the Lord, with an undistracted mind, he should meditate on one limb. The mind thus withdrawn from the senses, engaged in there, in the limb, should not remember anything. That, the very high state is the state of Vishnu, where the mind revells in bliss.


रजस्तमोभ्यामाक्षिप्तं विमूढं मन आत्मन: ।
यच्छेद्धारणया धीरो हन्ति या तत्कृतं मलम् ॥२०॥
रज:-तमोभ्याम्-आक्षिप्तम् by Rajas and Tamas, distracted
विमूढम् मन: आत्मन: and nonplussed mind of his यच्छेत्-धारणया धीर: may control by concentration, the wise हन्ति या तत्-कृतम् मलम् kills which, by them (Rajas and Tamas) created impurity On the course of meditation, one is distracted and obscured by Rajas and Tamas. The wise man must control his mind by concentration which kills the impurities caused by Rajas and Tamas.


यस्यां संधार्यमाणायां योगिनो भक्तिलक्षण: ।
आशु संपद्यते योग आश्रयं भद्रमीक्षत: ॥२१॥
यस्याम् संधार्यमाणायम् in which (concentration) established
योगिन: भक्ति-लक्षण: the yogis, devotion's object (the Lord) आशु संपद्यते योग: soon achieves union आश्रयम् भद्रम्-ईक्षत: the object of Bliss, meditating on The Yogis, when they are established in such concentration, thus meditating on the object of Bliss, soon achieves union with the object of devotion, The Lord.


राजा-उवाच - The King said - यथा संधार्यते ब्रह्मन् धारणा यत्र सम्मता ।
यादृशी वा हरेदाशु पुरुषस्य मनोमलम् ॥२२॥
यथा संधार्यते ब्रह्मन् how is practised, O Holy sage!
धारणा यत्र सम्मता concentration, and where is it approved यादृशी वा हरेत्-आशु which kind or, takes away soon पुरुषस्य मनो-मलम् a person's mind's impurity O Holy Sage! Haw can concentration be practised and where is it approved, and which kind of concentration soon clears, a person's mind of its impurities?


श्री शुक उवाच - Shree Shuka said - जितासनो जितश्वासो जितसङ्गो जितेन्द्रिय: ।
स्थूले भगवतो रूपे मन: संधारयेद् धिया ॥२३॥
जित-आसन: जित-श्वास: conquering the seat (steady posture), control of breath,
जित-सङ्ग: जित-इन्द्रिय: giving up company, subduing the senses स्थूले भगवत: रूपे on the material form of the Lord मन: संधारयेद् धिया mind should fix, by (force of) reason He should sit steadily, controling the breath, giving up all attachments and subduing the senses. By the force of reason, he should fix his mind on the material form of the Lord.


विशेषस्तस्य देहोऽयं स्थविष्ठश्च स्थवीयसाम् ।
यत्रेदं दृश्यते विश्वं भूतं भव्यं भवच्च सत् ॥२४॥
विशेष:-तस्य देह:-अयम् the universal, His form this
स्थविष्ठ:-च स्थवीयसाम् (is) grossest and among the most gross यत्र-इदम् दृश्यते विश्वम् where this is seen the universe भूतम् भव्यम् भवत्-च सत् in the past, future and present phenomenal His, this universal form, which is the grossest of the most gross, wherein is seen this universe in its past, future and present phenomenal state.


आण्डकोशे शरीरेऽस्मिन् सप्तावरणसंयुते ।
वैराज: पुरुषो योऽसौ भगवान् धारणाश्रय: ॥२५॥
आण्डकोशे शरीरे-अस्मिन् in the cosmic body this
सप्त-आवरण-संयुते by seven sheaths covered वैराज: पुरुष: य:-असौ भगवान् the Great Being, That, This Lord धारणा-आश्रय: (is) of concentration, the support In the cosmic body, covered by the seven sheaths, The Great Being, That, This Lord alone is the support of concentration.


पातालमेतस्य हि पादमूलं पठन्ति पार्ष्णिप्रपदे रसातलम् ।
महातलं विश्वसृजोऽथ गुल्फौ तलातलं वै पुरुषस्य जङ्घे ॥२६॥
पातालम्-एतस्य हि पाद-मूलम् Paataala, His, indeed (is) feet soles
पठन्ति पार्ष्णि-प्रपदे is read (observed), the heels and toes रसातलम् महातलम् Rasaatalam, Mahaatalam विश्वसृज:-अथ गुल्फौ of the world's Creator's, then, the knuckles (of the feet) तलातलम् वै पुरुषस्य जङ्घे Talaatalam, of course, of The Primal Person's, calf muscles It is so read by the knowers of Truth that, the soles of the feet of The Primal Person are the Paataala, the innermost core of the earth. The heels and toes are Rasaatalam, Mahaatalam, of the world's Creator's, then, the knuckles (of the feet), the layer above Rasaatalam. And ofcourse, the calf muscles of the Primal Person, are Talaatalam, the layer on Mahaatalam.


द्वे जानुनि सुतलं विश्वमूर्तेरूरुद्वयं वितलं चातलं च ।
महीतलं तज्जघनं महीपते नभस्तलं नाभिसरो गृणन्ति ॥२७॥
द्वे जानुनि सुतलम् विश्वमूर्ते:- two knees, Sutalam of The Cosmic Being
ऊरु-द्वयम् वितलम् the thighs two, Vitalam च-अतलम् च and Atalam, and महीतलम् तत्-जघनम् Mahitalam, His loins महीपते: नभस्तलम् O King! Nabhastalam नाभि-सर: गृणन्ति (his) navel lake, taken to be His, the Cosmic Being's two knees are the Sutalam, the sphere which covers the Talaatala, the upper covers, or the crust of the earth, are His two thighs, namely Vitalam and Atalam, while the next layer is Mahitalam, His loins, O King! His navel is taken to be earth, the Nabhasthala.


उर:स्थलं ज्योतिरनीकमस्य ग्रीवा महर्वदनं वै जनोऽस्य ।
तपो रराटीं विदुरादिपुंस: सत्यं तु शीर्षाणि सहस्रशीर्ष्ण: ॥२८॥
उर:-स्थलम् ज्योति:-अनीकम्- chest area, the light's cluster (the heaven), Swarga loka
अस्य ग्रीवा मह:- His neck Maharloke, वदनम् वै जन:-अस्य face indeed Janaloke His तप: रराटीम् Tapo loka is the forehead विदु:-आदि-पुंस: (and) is known of the Primal Person सत्यम् तु शीर्षाणि Satya loka of course, the head सहस्र-शीर्ष्ण: of The Thousand Headed (Lord) His chest area is the Swarga loke, which is the covering of the Nabhasthala. The layer on that is Maharloke, which is His neck. His face indeed, the next covering, is Jana loke, and Tapoloke is His forehead. And the head of the Primal Person, Who is also known as the thousand headed One, is the Satya loke.


इन्द्रादयो बाहव आहुरुस्रा: कर्णौ दिश: श्रोत्रममुष्य शब्द: ।
नासत्यदस्रौ परमस्य नासे घ्राणोऽस्य गन्धो मुखमग्निरिद्ध: ॥२९॥
इन्द्र-आदय: बाहव: Indra and other, arms
आहु: उस्रा: कर्णौ दिश: are said to be, gods, ears the quarters श्रोत्रम्-अमुष्य शब्द: auditory sense His voice नासत्यदस्रौ the Ashwini Kumaaras परमस्य नासे of the Supreme nostrils घ्राण:-अस्य गन्ध: odour His olfactory senses मुखम्-अग्नि:-इद्ध: mouth, the blazing fire The Supreme Being's arms are said to be Indra and the other gods, the quarters are His ears, His voice is the auditory sense, the Ashwini Kumars are His nostrils, odour is His olfactory senses, and His mouth is the blazing fire.


द्यौरक्षिणी चक्षुरभूत्पतङ्ग: पक्ष्माणि विष्णोरहनी उभे च ।
तद्भ्रूविजृम्भ: परमेष्ठिधिष्ण्यमापोऽस्य तालू रस एव जिह्वा ॥३०॥
द्यौ:-अक्षिणी the sky (is His) eyes
चक्षु:-अभूत्-पतङ्ग: His sight became the Sun पक्ष्माणि विष्णो:- the eyelids of Vishnu अहनी उभे च day and night both and तद्-भ्रू-विजृम्भ: His eyebrows' play परमेष्ठि-धिष्ण्यम्- Brahma's abode आप:-अस्य तालू: water is His palate रस: एव जिह्वा and taste only the tongue The sky is His eyes, His sight became the Sun. Vishnu's two eyelids are both day and night. The play of His eyebrows is the abode of Brahmaa. Water is His palate, and taste is His tongue.


छन्दांस्यनन्तस्य शिरो गृणन्ति दंष्ट्रा यम: स्नेहकला द्विजानि ।
हासो जनोन्मादकरी च माया दुरन्तसर्गो यदपाङ्गमोक्ष: ॥३१॥
छन्दांसि-अनन्तस्य the Vedas of the Lord
शिर: गृणन्ति crown is declared दंष्ट्रा यम: the grinding teeth are Yama (the god of death) स्नेह-कला द्विजानि love and its many forms His teeth हास: जन-उन्मादकरी His laughter, the people deluding च माया दुरन्त-सर्ग: and Maaya, the unending creation यद्-अपाङ्ग-मोक्ष: that sidelong glances The Vedas are declared to be the crown of the Lord. His grinding teeth are Yama, the god of death. Love, and its various forms are His teeth. Maaya, which deludes people, is His laughter, and His side long glances are the endless creation.


व्रीडोत्तरोष्ठोऽधर एव लोभो धर्म:स्तनोऽधर्मपथोऽस्य पृष्ठम् ।
कस्तस्य मेढुं वृषणौ च मित्रौ कुक्षि: समुद्रा गिरयोऽस्थिसंघा: ॥३२॥
व्रीडा-उत्तर-ओष्ठ:- shyness, the upper lip
अधर एव लोभ: lower lip only greed धर्म:-स्तन:- piety is breast अधर्म-पथ:-अस्य पृष्ठम् unrighteous paths, His back क:-तस्य मेढुम् Brahmaa His penis वृषणौ च मित्रौ testicles and Mitra and Varun कुक्षि: समुद्रा: abdominal cavity the oceans गिरय:-अस्थि-संघा: the mountains, the bones systems His upper lip constitues shyness, and the lower lip represents greed. Piety is His breast, and unrighteous paths is His back. Brahmaa is His penis and Mitra and Varun are His testicles. The oceans form His abdominal cavity and the mountains are the structure of bones.


नद्योऽस्य नाड्योऽथ तनूरुहाणि महीरुहा विश्वतनोर्नृपेन्द्र ।
अनन्तवीर्य: श्वसितं मातरिश्वा गतिर्वय: कर्म गुणप्रवाह: ॥३३॥
नद्य:-अस्य नाड्य:- rivers His arteries and veins,
अथ तनू-रुहाणि महीरुहा: then, body's hair, the trees विश्वतनो:-नृपेन्द्र of the Cosmic Person, O King! अनन्त-वीर्य: of infinite strength श्वसितम् मातरिश्वा the breath, the air गति:-वय: motion is age (time) कर्म गुण-प्रवाह: activity, the three Guna's flow O King! The Cosmic Person's arteries and veins are the rivers, then His body's hair are the trees. The breath, which is of infinite strength, is the air, and His activity is the incessent flow of the three Gunas, Satva, Rajas and Tamas.


ईशस्य केशान् विदुरम्बुवाहान् वासस्तु संध्यां कुरुवर्य भूम्न: ।
अव्यक्तमाहुर्हृदयं मनश्च स चन्द्रमा: सर्वविकारकोश: ॥३४॥
ईशस्य केशान् विदु:- the Lord's hair are understood as
अम्बु-वाहान् the water bearers (clouds) वासस्तु संध्याम् garments the evening twilight कुरुवर्य भूम्न: O Chief of the Kurus! Of the Primordial (Lord) अव्यक्तम्-आहु:-हृदयम् latent Nature is said to be the heart मन:-च स: चन्द्रमा: mind is that moon सर्व-विकार-कोश: all passions' seat The hair of the Lord are understood to be the clouds, and the garments is the evening twilight. O Chief of the Kurus! The latent Nature is the heart of the Primordial Lord and His mind is the moon which is supposed to be the seat of all passion.


विज्ञानशक्तिं महिमामनन्ति सर्वात्मनोऽन्त:करणं गिरित्रम् ।
अश्वाश्वतर्युष्ट्रगजा नखानि सर्वे मृगा: पशव: श्रोणिदेशे ॥३५॥
विज्ञान-शक्तिं the understanding power
महिमा-आमनन्ति the Maht-tatwa, (Cosmic Intelligence) is understood सर्वात्मन:- of the Universal Spirit अन्त:करणम् गिरित्रम् ego is Rudra अश्व-अश्वर्तरी-उष्ट्र- horses, mules, camels गजा: नखानि elephants nails सर्वे मृगा: पशव: all deer and other animals श्रोणि-देशे (are) in the waist area The understanding power is the Mahat-tatwa, the Cosmic Intelligence, and the Universal Spirit or the ego is Rudra. The horses, mules, camels elephants are His nails, and the deers and other animals are His waist.


वयांसि तद्व्याकरणं विचित्रं मनुर्मनीषा मनुजो निवास: ।
गन्धर्वविद्याधरचारणाप्सर: स्वरस्मृतीरसुरानीकवीर्य: ॥३६॥
वयांसि तत्-व्याकरणम् विचित्रम् the birds, His creation wonderful
मनु:-मनीषा मनुज: निवास: Manu is (His) intellect, man is (His) abode गन्धर्व-विद्याधर- Gandharvas, Vidyaadharas, चारण-अप्सर: Chaarana and Apsaras स्वरस्मृती:- are (His) melodies असुर-अनीक-वीर्य: the demon hosts are (His) valour The birds are His wonderful creations, Manu, The Swayambhuva, is His intellect, and his offspring, man, is His abode. The Gandharvas, celestial musicians, Vidhyaadharas, the demigods, Chaaranas, the celestial bards, and Apsaras, the celestial dancers, are His melodies. The hosts of demons are His valour.


ब्रह्माननं क्षत्रभुजो महात्मा विडूरुरङ्घ्रिश्रितकृष्णवर्ण: ।
नानाभिधाभीज्यगणोपपन्नो द्रव्यात्मक: कर्म वितानयोग: ॥३७॥
ब्रह्म-आननम् क्षत्र-भुज: the Braahmana, the face, the Kshatriyas, the arms
महात्मा विड्-ऊरु:- (of) the mighty Being, the Vaishyas, the thighs अङ्घ्रि-श्रित-कृष्ण-वर्ण: in the feet placed, dark complexioned (Shudras) नाना-अभिधा-अभीज्य-गण- various named, sacrifices groups उपपन्न: द्रव्य-आत्मक: conducting materials कर्म वितानयोग: occupation performance The Braahmanas are the face of the mighty Being, the Kshatriyas are His arms, the Vaishyas are His thighs and the dark complexioned Sudras are placed in His feet. The various named sacrifices to various dieties, and the materials with which they are performed, are His occupation.


इयानसावीश्वरविग्रहस्य य: संनिवेश: कथितो मया ते ।
संधार्यतेऽस्मिन् वपुषि स्थविष्ठे मन: स्वबुद्ध्या न यतोऽस्ति किंचित् ॥३८॥
इयान्-असौ-ईश्वर- such, this the Lord's
विग्रहस्य य: संनिवेश: Body's magnitude कथित: मया ते told by me to you संधार्यते-अस्मिन् placed on this वपुषि स्थविष्ठे constitution gross मन: स्व-बुद्ध्या mind ones by intellect न यत:-अस्ति किंचित् not where is anything Such is the magnitude of the Lord's Cosmic body, about which I have told you. On this gross constitution, with the help of the intellect, one places his concentration, where nothing exists, other than this..


स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितैक: ।
तं सत्यमानन्दनिधिं भजेत नान्यत्र सज्जेद् यत आत्मपात: ॥३९॥
स: सर्व-धी-वृत्ति-अनुभूत-सर्व He all mental projections, experiences everything
आत्मा यथा स्वप्न-जन- The Self just as, a dreaming person ईक्षित-एक: perceives one (self) तम् सत्यम्-आनन्द-निधिम् Him, The Truth, The Bliss Storehouse भजेत न-अन्यत्र सज्जेत् devote to, not elsewhere (get) attached यत आत्मपात: because (it is) self degrading He, The Self, experiences everything, which is the pojection of His mind, just as a person who is dreaming sees himself in different forms in the dream. That Him, The Truth, The storehouse of Bliss, one must be devoted to, and should not get attached elsewhere, which degrades ones self.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां सं हितायां द्वितीयस्कन्धे
महापुरुषसंस्थानुवर्णने प्रथम: अध्याय: ॥१॥
Thus ends the first discourse in BookTwo, describing among other things the Cosmic Body of The Great Being, of the great and glorious Bhaagata-Puraana.