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2024-04-25, 4:42 AM |
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Chapter
10: The
Bhâgavatam is
the Answer to all Questions
(1) S'rî
S'uka
said:
'In this [book, the
S'rîmad Bhâgavatam] the
following
[ten]
subjects are
discussed: primary
creation [sarga], how the interactions of life and the lifeless
came about [visarga], the planetary order [sthâna],
the
maintenance of belief [poshana], the impetus for action [ûtaya],
the
administrative
eras
[manvantaras], stories about the Lord's appearances [îs'a-anukathâ],
returning to God [nirodha],
liberation
in
devotional
service
[mukti] and the summum bonum
[the life of Krishna, âs'raya]. (2) The
great sages reduce the purpose
of [the first nine] characteristics of this [Bhâgavatam] to the
clarification of the summum bonum. This they deduced from either the
words themselves used in the text or from their purport. (3) The
[sixteen elements of the five] gross
elements, the [five] sense objects and the senses themselves including
the mind, constitute the manifestation that is called the creation of
the creator [sarga] and that what resulted from their
interaction with the three modes of nature [the gunas] is what
is called the secondary creation [visarga]. (4)
The stability of
the worlds [sthâna]
is the victory of the Lord of
Vaikunthha and His mercy is the maintenance of belief [poshana].
The
reign
of
the
Manus [during the manvantaras] settles
the perfection of the dutifulness that constitutes the impetus for
action with the karmic
propensities
[ûtaya]. (5)
The different stories about the Lord [îs'a-anukathâ] describe the activities of the avatâras
of the
Personality of Godhead and the persons who are His followers. (6) Returning
to
God
[nirodha] pertains to the resigning of souls to the
Original Person and His energies, while liberation [mukti] is concerned with forsaking other ways [of living] in
order
to get established in the Original Nature. (7)
He
who as the source from which the cosmic manifestation takes place also
stands for the return to God, is for that reason called the reservoir [the âs'raya] of the Supreme
Spirit or the Supersoul.
(8) He as the individual person in possession of
his senses [adhyâtmika] is both the controlling
deity [adhidaivika] and the person who separate therefrom is
perceived
as another embodied living being [adhibhautika]. (9) He who knows that one
cannot understand anyone of these three without the other two, knows
that He, the Supersoul is the support for His own
shelter. (10) When that Supreme Person [of space-time]
separated the universes, He in His desire to be of the
purest
transcendence came out of Himself to lie down in the created [causal] waters. (11) Residing in these waters of His own creation
for a thousand celestial years He became known by the name of Nârâyana ['the way of
Nâra']
because these waters that originated from the Supreme Person [from 'Nara'] are called Nâra. (12) The material elements, karma, time and
the conditioned living entities all exist by His mercy and
cease to exist on [His] neglect. (13)
Where He laid in His mystical
slumber He was all alone. Thus wishing to multiply Himself He by means
of His mâyâ divided His golden seminal
principle in three. (14)
Let me now tell
you about how the Lord, who divided His one potency in three different
powers, arrived at the three parts of 1) Himself or His nature, adhidaiva, 2) the individual soul,
adhyâtma and 3) the
other
living
beings, adhibhûta.
(15) From
the ether within the body of the Original Person, with His
wish, the power to sense, the power to mind and the power for physical
action generated, after which next the life breath [the prâna]
came
about
as
the principle ruling over each and all. (16) Like the
followers of a king, the senses follow the life force of prâna that is
active in all living beings and when the life force is no
longer active all the rest stops also. (17) The
life force that was
generated
[from the ether] made the Almighty One hungry and thirsty and to quench
that thirst and satisfy that hunger, first of all the
mouth was opened. (18) From
the mouth
the palate was generated whereupon the tongue manifested and the
various tastes to be relished by it. (19)
With
the need to
speak from the mouth of the Supreme One [the presiding deity
of] fire originated as also the organ of speech and speech itself, but because
He
was at rest in the waters, they for a
very long time remained suspended. (20) Desiring
to
smell
odors
the nose with its
sense of smell developed
together with the nostrils to rapidly inhale the air that carries the
smell. (21) Being
by Himself in the darkness He
desired to observe Himself and the rest of creation. For the sake of His vision the sun then
separated that gave the eyes the
power of sight. (22)
When
the Lord decided that the sages should understand the Supreme Being
also
the ears manifested themselves including the authority of the
wind directions, the power to hear and that what could be heard. (23) From
His desire to
experience the hardness, softness, lightness, weight, heat and cold of
all matter,
the sense of touch was distributed over the skin along with its bodily
hair, the plants and trees. That
sense of touch of the skin rose
from the objects that were
perceived within and without.
(24) From His desire for different types
of work the two hands manifested, but to give
strength to the manipulation that depends on them [viz. on the gods who
are His hands], Indra, the king of the gods, found his existence as the
manifestation of both. (25) Desiring to
control movement the legs manifested, for the purpose of which the Lord
of Sacrifice [Vishnu] Himself manifested [as their presiding godhead]
who motivates the different human
beings according to the duties of their fruitive actions [karma]. (26) Desiring to taste the nectar of sexual
enjoyment the genitals of the male and female organ appeared and the lustfulness found
its existence that is the
shelter cherished by the
both of them [controlled by the Prajâpati]. (27) Desiring to evacuate the refuse of eatables
first the opening of the anus and then its sense and substance came
about after which
Mitra, the controller over the excretion, appeared to offer the
protection of
both. (28) With
His wish to move freely from one
body to the next, within the body the navel manifested that is the
refuge for first the last breath expired and next death. (29)
In want of food and drink the abdomen
with the intestines and arteries originated to which the rivers and seas are their source of sustenance and metabolism. (30) Desirous to know His own energy the heart
[as the seat of thought] manifested after which the mind, Candra the
controller [the moon] appeared as also determination and all desire. (31) The
seven elements of the
nails, skin, flesh, blood, fat, marrow and bone are predominantly of
earth, water and fire whereas the life breath is a product of ether,
water and air [see also kos'a].
(32) The
senses
of the material ego
are attached to the modes of matter. Those modes influence the mind and
all the feelings belonging to it because of which for the individual the intelligence and the realized knowledge
assume their form. (33) The
Supreme Lord His gross form, as I
explained to you, is among all
of this that what is known by
the eight elements [of earth, water, fire,
air, ether, mind, intelligence and false ego] of the planets and
everything else, that together constitute an unlimitedly expanded,
external covering. (34) For that reason we have the words of the mind
in accordance with the transcendental
that serve the Supreme which is
finer than the finest, the
featureless unmanifested reality, which
is
without
a beginning, an intermediate stage or an end and thus is
eternal. (35)
None of
these two [material and verbal] forms of the Supreme
Lord as I described to you are, because of their externality, by the
scholars of
consciousness ever taken for
granted. (36) He
who in fact does nothing [who is of akarma] manifests in the
form of the word
and in that what the word denotes: the different appearances of the
Absolute Truth and the Supreme Lord, while He in the pastimes of His
forms and names engages in the work of transcendence [that is free from
karma]. (37-40) Oh King, know that all the happiness and
distress and their mixture is there as a result of profit-minded labor
[of karma]. This is the experience of all the members of the family
of Brahmâ, the Manus, the godly ones, the wise, the inhabitants
of
Pitriloka [the forefathers] and Siddhaloka [the perfected ones]; the
Câranas [the venerable ones], Gandharvas [the singers of heaven],
Vidyâdharas [the scientists], Asuras [the unenlightened ones or
the
demons], Yakshas [treasure-keepers or evil spirits], Kinnaras [of
superpowers] and angels; the snake-like, the monkey-shaped Kimpurushas,
the human beings, the inhabitants of Mâtriloka [of the place of
the mother], the demons and Pis'âcas [yellow flesh-eating
demons]. This includes the ghosts, spirits, lunatics and evil spirits,
devils taking possession of people and the
birds, the forest-dwelling
and domestic animals, the reptiles, the ones of the mountains, the
moving
and immobile living entities, the living entities born from embryos,
from eggs, from heat [micro-organisms] and from seeds, and all others,
whether they are of the water, of land or the sky.
(41) Depending the modes of goodness,
passion and slowness there are thus the three [life conditions] of the
godly ones, the human beings and the ones who have to suffer. There are
also
others [other births] oh King, when one reasons from mixed forms
according to the habits one develops in one mode of nature with
approaches derived from the other two. (42)
Evidently the
Supreme
Lord, the maintainer of the universe, after having created the
universes, assumes for the purpose of maintaining the dharma [and
redeeming the living beings] the forms of gods, human beings and lower creatures. (43)
Like the wind dispersing the
clouds He in the
form of Rudra [S'iva the destroyer] at the end of the era by fire will completely annihilate all. (44) The
Supreme
Lord
is
by
those who are not conversant with His essence described with the notion
of these characteristics [of creation and destruction], but the wise
and the teachers must not deign
to regard the supreme glory as only this. (45)
Never is in the matter of creation and so on the Supreme in the beyond
described as the engineering agency, for that notion [of having a
Supreme position]
is there to contrast with that what is manifested by
the
material energy. (46) That what is summarized here by me
concerns the generation of the entire expanse of material creation. I
only dilate on this now to illustrate the
regulative principles of importance for the process of creation during
a day of Brahmâ [a kalpa] and of destruction during an
intermediate period [a vikalpa]. (47) I will also tell you
about the characteristics and measures of time of a day of Brahmâ
[a kalpa], but first let me inform you
about this period [also called the Pâdma Kalpa or Varâha
Kalpa].' "
(48) S'aunaka said: "Oh Sûta, you from
the goodness of yourself told us about Vidura, who is one of the best
devotees, going to the places of pilgrimage on this earth and
leaving behind the
relatives who are so difficult to give up. (49-50) Oh
gentle one, please tell us
here about the conversation Vidura had with Maitreya [a famous rishi]
who
is
so
full
of
transcendental
knowledge.
What
did
he
ask
His
grace
and what truths did he get in return for an answer? And
why
exactly did
Vidura
give up
his
activities
and
associates
and
why did he return
back
home
thereafter?"
(51) Sûta replied: "This is what King Parîkchit also asked. I will tell you what
the great sage said
about it when he answered the king's question. Please listen."
Thus the second Canto of
the S'rîmad Bhâgavatam ends named:
The Cosmic Manifestation.
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