Adhyaya 26

Verse 1

श्रीभगवानुवाच अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् । यद्विदित्वा विमुच्येत पुरुष: प्राकृतैर्गुणै: ॥ १ ॥

The Personality of Godhead, Kapila, said: My dear mother, I shall now describe, one by one, the characteristics of the various tattvas—the categories of the Absolute Truth; by knowing them, a person is freed from the influence of material nature’s guṇas.

Verse 2

ज्ञानं नि:श्रेयसार्थाय पुरुषस्यात्मदर्शनम् । यदाहुर्वर्णये तत्ते हृदयग्रन्थिभेदनम् ॥ २ ॥

Knowledge that grants vision of the Self is meant for the highest good. I shall describe to you that knowledge by which the knots of worldly attachment in the heart are cut.

Verse 3

अनादिरात्मा पुरुषो निर्गुण: प्रकृते: पर: । प्रत्यग्धामा स्वयंज्योतिर्विश्वं येन समन्वितम् ॥ ३ ॥

The Supreme Personality of Godhead, the Supreme Soul, is without beginning; He is beyond the guṇas and beyond material nature. Self-effulgent and present everywhere, by His own radiance the entire universe is sustained.

Verse 4

स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभु: । यद‍ृच्छयैवोपगतामभ्यपद्यत लीलया ॥ ४ ॥

As His own līlā, the all-powerful Lord accepted the subtle, divine material nature—woven of the three guṇas and related to Viṣṇu—simply by His will.

Verse 5

गुणैर्विचित्रा: सृजतीं सरूपा: प्रकृतिं प्रजा: । विलोक्य मुमुहे सद्य: स इह ज्ञानगूहया ॥ ५ ॥

Seeing material nature, which by the three guṇas produces the varied forms of living beings, the jīva is at once bewildered by māyā’s power that covers true knowledge.

Verse 6

एवं पराभिध्यानेन कर्तृत्वं प्रकृते: पुमान् । कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥ ६ ॥

Thus, through forgetfulness (parābhidhyāna), the living being claims the doership that belongs to material nature; and the actions carried out by the guṇas he wrongly thinks to be his own.

Verse 7

तदस्य संसृतिर्बन्ध: पारतन्‍त्र्यं च तत्कृतम् । भवत्यकर्तुरीशस्य साक्षिणो निर्वृतात्मन: ॥ ७ ॥

Material consciousness is the cause of the soul’s bondage in saṁsāra and its dependence. Though the self is non-doer, the Lord’s witness, and by nature serene, it is nonetheless affected by conditioned life.

Verse 8

कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदु: । भोक्‍तृत्वे सुखदु:खानां पुरुषं प्रकृते: परम् ॥ ८ ॥

In the realm of cause, effect, and agency, the learned know material nature (prakṛti) to be the cause. But the soul’s experience of happiness and distress—of the puruṣa who is beyond prakṛti—arises from the spirit self itself.

Verse 9

देवहूतिरुवाच प्रकृते: पुरुषस्यापि लक्षणं पुरुषोत्तम । ब्रूहि कारणयोरस्य सदसच्च यदात्मकम् ॥ ९ ॥

Devahūti said: O Purushottama, please describe the characteristics of the Supreme Person and His energies, for these two are the causes of creation, both manifest and unmanifest, of being and nonbeing.

Verse 10

श्रीभगवानुवाच यत्तत्‍त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् । प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥ १० ॥

The Supreme Personality of Godhead said: The eternal, unmanifest combination of the three modes, having the nature of both being and nonbeing, is called pradhāna. When it is in the manifest stage, it is called prakṛti.

Verse 11

पञ्चभि: पञ्चभिर्ब्रह्म चतुर्भिर्दशभिस्तथा । एतच्चतुर्विंशतिकं गणं प्राधानिकं विदु: ॥ ११ ॥

The five gross elements, the five subtle elements (tanmātras), the four internal faculties, the five knowledge-acquiring senses, and the five organs of action—this aggregate of twenty-four principles is known as the pradhāna.

Verse 12

महाभूतानि पञ्चैव भूरापोऽग्निर्मरुन्नभ: । तन्मात्राणि च तावन्ति गन्धादीनि मतानि मे ॥ १२ ॥

There are five gross elements—earth, water, fire, air, and ether—and likewise five subtle essences: smell, taste, form/color, touch, and sound; thus is My teaching.

Verse 13

इन्द्रियाणि दश श्रोत्रं त्वग्दृग्रसननासिका: । वाक्‍करौ चरणौ मेढ्रं पायुर्दशम उच्यते ॥ १३ ॥

The senses and organs are ten: hearing, touch, sight, taste, and smell; and the organs of action—speech, hands, feet, the generative organ, and the evacuating organ—thus making ten.

Verse 14

मनो बुद्धिरहङ्कारश्चित्तमित्यन्तरात्मकम् । चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षणरूपया ॥ १४ ॥

The subtle inner faculty is experienced in four aspects—mind, intelligence, false ego, and contaminated consciousness. They are distinguished only by their functions, for each bears its own characteristic.

Verse 15

एतावानेव सङ्ख्यातो ब्रह्मण: सगुणस्य ह । सन्निवेशो मया प्रोक्तो य: काल: पञ्चविंशक: ॥ १५ ॥

All these are counted as the qualified Brahman (saguna). The principle that brings their combination, known as Time (kāla), is spoken by Me as the twenty-fifth element.

Verse 16

प्रभावं पौरुषं प्राहु: कालमेके यतो भयम् । अहङ्कारविमूढस्य कर्तु: प्रकृतिमीयुष: ॥ १६ ॥

Some speak of Time (kāla) as the potency of the Supreme Purusha, for from it arises fear—fear of death—in the soul deluded by false ego, who, having contacted material nature, imagines himself the doer.

Verse 17

प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानवि । चेष्टा यत: स भगवान्काल इत्युपलक्षित: ॥ १७ ॥

My dear mother, O daughter of Svāyambhuva Manu, the time factor I have described is Bhagavān Himself; from Him creation begins when the neutral, unmanifested prakṛti is stirred.

Verse 18

अन्त: पुरुषरूपेण कालरूपेण यो बहि: । समन्वेत्येष सत्त्वानां भगवानात्ममायया ॥ १८ ॥

By displaying His potencies, Bhagavān harmonizes all elements—within as Puruṣa, the Supersoul, and without as Kāla, time—through His own ātma-māyā.

Verse 19

दैवात्क्षुभितधर्मिण्यां स्वस्यां योनौ पर: पुमान् । आधत्त वीर्यं सासूत महत्तत्त्वं हिरण्मयम् ॥ १९ ॥

When material nature is agitated by the destinies of the conditioned souls, the Supreme Puruṣa places His seed by His internal potency within her womb; then prakṛti brings forth the golden mahat-tattva known as Hiraṇmaya.

Verse 20

विश्वमात्मगतं व्यञ्जन्कूटस्थो जगदङ्कुर: । स्वतेजसापिबत्तीव्रमात्मप्रस्वापनं तम: ॥ २० ॥

Thus, after manifesting variety, the effulgent mahat-tattva—holding all universes within, the seed of cosmic manifestation and undestroyed at annihilation—swallows the fierce darkness that had covered the light at dissolution.

Verse 21

यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवत: पदम् । यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥ २१ ॥

The mode of goodness—clear and serene, the state of understanding Bhagavān’s position—called vāsudeva, or consciousness (citta), becomes manifest within the mahat-tattva.

Verse 22

स्वच्छत्वमविकारित्वं शान्तत्वमिति चेतस: । वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृति: परा ॥ २२ ॥

With the manifestation of the mahat-tattva, the mind is said to be marked by clarity, freedom from change, and peace. As water, before touching earth, is naturally clear, sweet, and still, so pure consciousness is known by perfect serenity, lucid clarity, and absence of distraction.

Verse 23

महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहङ्कारस्त्रिविध: समपद्यत ॥ २३ ॥ वैकारिकस्तैजसश्च तामसश्च यतो भव: । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ २४ ॥

From the mahat-tattva, which transforms by the Lord’s own potency, arises ahaṅkāra, the material ego. Predominant in the power of action, it becomes threefold—vaikārika (goodness), taijasa (passion), and tāmasa (ignorance). From these three evolve the mind, the senses of knowledge, the organs of action, and the gross elements.

Verse 24

महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहङ्कारस्त्रिविध: समपद्यत ॥ २३ ॥ वैकारिकस्तैजसश्च तामसश्च यतो भव: । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥ २४ ॥

Ahaṅkāra is threefold—vaikārika (goodness), taijasa (passion), and tāmasa (ignorance)—and from these arise the mind, the senses, and the gross mahābhūtas. This ego manifests from the transformation of the mahat-tattva born of the Lord’s energy.

Verse 25

सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते । सङ्कर्षणाख्यं पुरुषं भूतेन्द्रियमनोमयम् ॥ २५ ॥

He who is directly acclaimed as Lord Ananta with a thousand heads is that Puruṣa known as Saṅkarṣaṇa, pervading as the elements, the senses, and the mind.

Verse 26

कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् । शान्तघोरविमूढत्वमिति वा स्यादहङ्कृते: ॥ २६ ॥

False ego is marked as the doer, as the instrument, and as the effect. Under the influence of the three guṇas it is described as serene in goodness, fierce and active in passion, and bewildered and dull in ignorance.

Verse 27

वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत । यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भव: ॥ २७ ॥

From the false ego in the mode of goodness arises another transformation: the principle of mind. By its resolve and doubt, desire is born.

Verse 28

यद्विदुर्ह्यनिरुद्धाख्यं हृषीकाणामधीश्वरम् । शारदेन्दीवरश्यामं संराध्यं योगिभि: शनै: ॥ २८ ॥

The living being’s mind is known as Lord Aniruddha, the supreme ruler of the senses. His form is bluish-black like an autumn lotus, and the yogīs realize Him gradually through practice.

Verse 29

तैजसात्तु विकुर्वाणाद् बुद्धितत्त्वमभूत्सति । द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रह: ॥ २९ ॥

From the transformation of false ego in passion, O virtuous lady, the principle of intelligence (buddhi) is born. Its function is to discern the nature of objects as they appear and to aid the senses.

Verse 30

संशयोऽथ विपर्यासो निश्चय: स्मृतिरेव च । स्वाप इत्युच्यते बुद्धेर्लक्षणं वृत्तित: पृथक् ॥ ३० ॥

Doubt, misapprehension, correct apprehension, memory, and sleep—distinguished by their different functions—are said to be the separate characteristics of intelligence.

Verse 31

तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागश: । प्राणस्य हि क्रियाशक्तिर्बुद्धेर्विज्ञानशक्तिता ॥ ३१ ॥

Egoism in the mode of passion produces two kinds of senses: those for knowledge and those for action. The active senses rely on prāṇa (vital energy), and the knowing senses rely on buddhi (intelligence).

Verse 32

तामसाच्च विकुर्वाणाद्भगवद्वीर्यचोदितात् । शब्दमात्रमभूत्तस्मान्नभ: श्रोत्रं तु शब्दगम् ॥ ३२ ॥

When the ego in darkness (tamas) is stirred by the virya potency of Bhagavān, the subtle essence of sound manifests; from that sound arise ether (ākāśa) and the sense of hearing that apprehends sound.

Verse 33

अर्थाश्रयत्वं शब्दस्य द्रष्टुर्लिङ्गत्वमेव च । तन्मात्रत्वं च नभसो लक्षणं कवयो विदु: ॥ ३३ ॥

Those learned in truth describe sound as the support of an object’s meaning, the sign of a speaker hidden from sight, and the subtle tanmātra form of ether (ākāśa).

Verse 34

भूतानां छिद्रदातृत्वं बहिरन्तरमेव च । प्राणेन्द्रियात्मधिष्ण्यत्वं नभसो वृत्तिलक्षणम् ॥ ३४ ॥

The function of ether is seen in its granting of space for the outer and inner existence of all beings, and in serving as the basis for the activity-field of prāṇa, the senses, and the mind.

Verse 35

नभस: शब्दतन्मात्रात्कालगत्या विकुर्वत: । स्पर्शोऽभवत्ततो वायुस्त्वक्स्पर्शस्य च संग्रह: ॥ ३५ ॥

From ether, evolved from the tanmātra of sound, the next change occurs under the impulse of time: the subtle essence of touch appears; from it arise air (vāyu) and the tactile sense of the skin.

Verse 36

मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च । एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वत: ॥ ३६ ॥

Softness and hardness, cold and heat are the distinguishing attributes of touch; and touch is described as the subtle tanmātra form of air (vāyu).

Verse 37

चालनं व्यूहनं प्राप्तिर्नेतृत्वं द्रव्यशब्दयो: । सर्वेन्द्रियाणामात्मत्वं वायो: कर्माभिलक्षणम् ॥ ३७ ॥

The function of air is seen in movement and mixing, in enabling approach to the objects of sound and other sense perceptions, and in guiding and supporting the proper working of all the senses.

Verse 38

वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् । समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥ ३८ ॥

Through the interaction of air with the subtle principle of touch, and by divine arrangement, various forms arise. From the evolution of those forms, fire is born, and the eye perceives form along with color.

Verse 39

द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च । तेजस्त्वं तेजस: साध्वि रूपमात्रस्य वृत्तय: ॥ ३९ ॥

My virtuous mother, the traits of form are known by dimension and shape, by quality, and by individual distinctness. The form of fire is recognized by its tejas—its radiant effulgence.

Verse 40

द्योतनं पचनं पानमदनं हिममर्दनम् । तेजसो वृत्तयस्त्वेता: शोषणं क्षुत्तृडेव च ॥ ४० ॥

Fire is known by its light, by cooking and digestion, by destroying cold, by drying and evaporation, and by arousing hunger and thirst, which lead to eating and drinking.

Verse 41

रूपमात्राद्विकुर्वाणात्तेजसो दैवचोदितात् । रसमात्रमभूत्तस्मादम्भो जिह्वा रसग्रह: ॥ ४१ ॥

When fire (tejas) transforms in interaction with the subtle principle of form, under divine direction the subtle principle of taste arises. From taste, water is produced, and the tongue, which perceives taste, is manifested as well.

Verse 42

कषायो मधुरस्तिक्त: कट्‍वम्‍ल इति नैकधा । भौतिकानां विकारेण रस एको विभिद्यते ॥ ४२ ॥

Taste is originally one, yet by contact and transformation of material substances it becomes manifold—as astringent, sweet, bitter, pungent, sour, and salty.

Verse 43

क्लेदनं पिण्डनं तृप्ति: प्राणनाप्यायनोन्दनम् । तापापनोदो भूयस्त्वमम्भसो वृत्तयस्त्विमा: ॥ ४३ ॥

Water’s qualities are seen in its moistening, coagulating mixtures, granting satisfaction, sustaining and nourishing life, softening things, dispelling heat, ceaselessly filling reservoirs, and refreshing by quenching thirst.

Verse 44

रसमात्राद्विकुर्वाणादम्भसो दैवचोदितात् । गन्धमात्रमभूत्तस्मात्पृथ्वी घ्राणस्तु गन्धग: ॥ ४४ ॥

When water, interacting with the subtle principle of taste under superior arrangement, transforms, the subtle principle of odor arises; from that, earth and the sense of smell manifest, by which the earth’s aromas are experienced in many ways.

Verse 45

करम्भपूतिसौरभ्यशान्तोग्राम्‍लादिभि: पृथक् । द्रव्यावयववैषम्याद्गन्ध एको विभिद्यते ॥ ४५ ॥

Odor, though one in itself, becomes many—mixed, foul, fragrant, mild, strong, acidic, and so on—according to the differing proportions of associated substances.

Verse 46

भावनं ब्रह्मण: स्थानं धारणं सद्विशेषणम् । सर्वसत्त्वगुणोद्भेद: पृथिवीवृत्तिलक्षणम् ॥ ४६ ॥

Earth’s functions are known by shaping forms as representations of the Supreme Brahman, building dwellings, and preparing vessels such as pots to hold water. Thus the earth is the sustaining ground and support for all elements and all beings.

Verse 47

नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते । वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदु: ॥ ४७ ॥

The sense whose object is sound, the distinctive quality of ether, is called hearing; and the sense whose object is touch, the distinctive quality of air, is known as the tactile sense.

Verse 48

तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते । अम्भोगुणविशेषोऽर्थो यस्य तद्रसनं विदु: । भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते ॥ ४८ ॥

The sense whose object is form, the distinctive quality of fire, is called sight; the sense whose object is taste, the distinctive quality of water, is known as the sense of taste; and the sense whose object is odor, the distinctive quality of earth, is called smell.

Verse 49

परस्य द‍ृश्यते धर्मो ह्यपरस्मिन्समन्वयात् । अतो विशेषो भावानां भूमावेवोपलक्ष्यते ॥ ४९ ॥

Because the cause is present within its effect through continuity, the characteristics of the former are seen in the latter; therefore the distinctive features of all the elements are perceived in earth alone.

Verse 50

एतान्यसंहत्य यदा महदादीनि सप्त वै । कालकर्मगुणोपेतो जगदादिरुपाविशत् ॥ ५० ॥

When these seven divisions—beginning with the mahat-tattva—were still unmixed and separate, Bhagavān, the origin of the cosmos, together with time, karma, and the guṇas of material nature, entered into the universe.

Verse 51

ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् । उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥ ५१ ॥

Then, from those seven principles—stirred into activity and united by the Lord’s presence—an unconscious cosmic egg arose, from which the renowned Virāṭ Puruṣa, the Universal Being, manifested.

Verse 52

एतदण्डं विशेषाख्यं क्रमवृद्धैर्दशोत्तरै: । तोयादिभि: परिवृतं प्रधानेनावृतैर्बहि: । यत्र लोकवितानोऽयं रूपं भगवतो हरे: ॥ ५२ ॥

This cosmic egg—the universe— is known as a special manifestation of material energy. It is encased by layers of water, air, fire, ether, false ego, and mahat-tattva, each ten times thicker than the one before, and the outermost covering is veiled by pradhāna. Within this egg stands the universal form of Lord Hari, whose limbs are the fourteen planetary systems.

Verse 53

हिरण्मयादण्डकोशादुत्थाय सलिलेशयात् । तमाविश्य महादेवो बहुधा निर्बिभेद खम् ॥ ५३ ॥

From that golden egg-shell lying upon the waters, Bhagavān—the virāṭ-puruṣa—arose, entered the egg, and divided it into many departments.

Verse 54

निरभिद्यतास्य प्रथमं मुखं वाणी ततोऽभवत् । वाण्या वह्निरथो नासे प्राणोतो घ्राण एतयो: ॥ ५४ ॥

First, a mouth appeared in Him; then the organ of speech arose, along with the fire-god who presides over it. Next, two nostrils manifested, and within them appeared the sense of smell and also prāṇa, the vital breath.

Verse 55

घ्राणाद्वायुरभिद्येतामक्षिणी चक्षुरेतयो: । तस्मात्सूर्यो न्यभिद्येतां कर्णौ श्रोत्रं ततो दिश: ॥ ५५ ॥

After the sense of smell, the wind-god manifested as its presiding deity. Then two eyes appeared in the universal form, and within them the power of sight; following this came the sun-god, who governs vision. Next, two ears appeared, and in them the sense of hearing, followed by the Dig-devatās, the deities of the directions.

Verse 56

निर्बिभेद विराजस्त्वग्रोमश्मश्रवादयस्तत: । तत ओषधयश्चासन् शिश्नं निर्बिभिदे तत: ॥ ५६ ॥

Then the virāṭ-puruṣa manifested His skin, and from it appeared hair, mustache, beard, and the like. After this, all herbs and medicinal plants became manifest, and then His genitals also appeared.

Verse 57

रेतस्तस्मादाप आसन्निरभिद्यत वै गुदम् । गुदादपानोऽपानाच्च मृत्युर्लोकभयङ्कर: ॥ ५७ ॥

Thereafter appeared semen, the power of procreation, and the deity presiding over the waters. Next the anus manifested; from it arose apāna, and with apāna the dread Lord of Death, feared throughout all worlds, came forth.

Verse 58

हस्तौ च निरभिद्येतां बलं ताभ्यां तत: स्वराट् । पादौ च निरभिद्येतां गतिस्ताभ्यां ततो हरि: ॥ ५८ ॥

Thereafter the two hands of the Lord’s universal form manifested; with them arose the power to grasp and release, and then Svārāṭ Indra appeared. Next the legs manifested; with them arose the function of movement, and then Hari (Viṣṇu) appeared.

Verse 59

नाड्योऽस्य निरभिद्यन्त ताभ्यो लोहितमाभृतम् । नद्यस्तत: समभवन्नुदरं निरभिद्यत ॥ ५९ ॥

Then the channels (nāḍīs) of the universal body manifested, and from them arose lohita—blood. In their wake appeared the rivers, the presiding deities of those channels, and thereafter the abdomen manifested.

Verse 60

क्षुत्पिपासे तत: स्यातां समुद्रस्त्वेतयोरभूत् । अथास्य हृदयं भिन्नं हृदयान्मन उत्थितम् ॥ ६० ॥

Next arose hunger and thirst, and in their wake the oceans manifested. Then the heart became manifest, and following the heart the mind (manas) appeared.

Verse 61

मनसश्चन्द्रमा जातो बुद्धिर्बुद्धेर्गिरां पति: । अहङ्कारस्ततो रुद्रश्चित्तं चैत्यस्ततोऽभवत् ॥ ६१ ॥

After the mind appeared the moon. Next intelligence (buddhi) manifested, and after intelligence came Brahmā, lord of sacred speech. Then false ego (ahaṅkāra) arose, and thereafter Rudra (Śiva); and following Rudra appeared consciousness (citta) and Caitya, the presiding deity of consciousness.

Verse 62

एते ह्यभ्युत्थिता देवा नैवास्योत्थापनेऽशकन् । पुनराविविशु: खानि तमुत्थापयितुं क्रमात् ॥ ६२ ॥

Thus manifested, the demigods and the presiding deities of the senses desired to awaken their very source, the Virāṭ-Puruṣa. Failing to rouse Him, they entered again, one after another, into the openings of His body in due order to awaken Him.

Verse 63

वह्निर्वाचा मुखं भेजे नोदतिष्ठत्तदा विराट् । घ्राणेन नासिके वायुर्नोदतिष्ठत्तदा विराट् ॥ ६३ ॥

The fire-god entered His mouth along with the organ of speech, yet the Virāṭ-Puruṣa did not rise. Then the wind-god entered His nostrils along with the sense of smell, yet still the Virāṭ-Puruṣa would not awaken.

Verse 64

अक्षिणी चक्षुषादित्यो नोदतिष्ठत्तदा विराट् । श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत्तदा विराट् ॥ ६४ ॥

The sun-god entered His eyes along with the power of sight, yet the Virāṭ-Puruṣa did not rise. Likewise, the presiding deities of the directions entered His ears along with the power of hearing, yet still He did not get up.

Verse 65

त्वचं रोमभिरोषध्यो नोदतिष्ठत्तदा विराट् । रेतसा शिश्नमापस्तु नोदतिष्ठत्तदा विराट् ॥ ६५ ॥

The deities presiding over the skin, along with herbs and healing plants, entered the skin of the Virāṭ-Puruṣa with the body’s hair, yet the Cosmic Being would not rise. Then the deity of water entered His generative organ with the power of procreation, yet still He did not stand up.

Verse 66

गुदं मृत्युरपानेन नोदतिष्ठत्तदा विराट् । हस्ताविन्द्रो बलेनैव नोदतिष्ठत्तदा विराट् ॥ ६६ ॥

The god of death entered His anus along with the apāna-vāyu, yet the Virāṭ-Puruṣa was not stirred to activity. Indra entered His hands with the power to grasp and release, yet even then the Virāṭ-Puruṣa would not rise.

Verse 67

विष्णुर्गत्यैव चरणौ नोदतिष्ठत्तदा विराट् । नाडीर्नद्यो लोहितेन नोदतिष्ठत्तदा विराट् ॥ ६७ ॥

Lord Viṣṇu entered His feet with the power of locomotion, yet the virāṭ-puruṣa still would not rise. The rivers entered His vessels with blood and the force of circulation, but the Cosmic Being was not stirred.

Verse 68

क्षुत्तृड्भ्यामुदरं सिन्धुर्नोदतिष्ठत्तदा विराट् । हृदयं मनसा चन्द्रो नोदतिष्ठत्तदा विराट् ॥ ६८ ॥

The ocean entered His abdomen with hunger and thirst, yet the Virāṭ would not rise. The moon-god entered His heart with the mind, but the Cosmic Being was still not roused.

Verse 69

बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत्तदा विराट् । रुद्रोऽभिमत्या हृदयं नोदतिष्ठत्तदा विराट् ॥ ६९ ॥

Brahmā entered His heart with intelligence, yet the Virāṭ could not be made to rise. Rudra entered His heart with ego, but even then the Cosmic Being did not stir.

Verse 70

चित्तेन हृदयं चैत्य: क्षेत्रज्ञ: प्राविशद्यदा । विराट् तदैव पुरुष: सलिलादुदतिष्ठत ॥ ७० ॥

But when the Inner Controller—the Kṣetrajña presiding over consciousness—entered the heart with awareness, at that very moment the Virāṭ-Puruṣa arose from the causal waters.

Verse 71

यथा प्रसुप्तं पुरुषं प्राणेन्द्रियमनोधिय: । प्रभवन्ति विना येन नोत्थापयितुमोजसा ॥ ७१ ॥

As a sleeping man cannot be roused by prāṇa, the senses, the mind, or the intelligence—though they function depending on him—so he awakens only when the Paramātmā, the Supersoul, grants His help.

Verse 72

तमस्मिन्प्रत्यगात्मानं धिया योगप्रवृत्तया । भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत् ॥ ७२ ॥

Therefore, with intelligence engaged in yoga, and by devotion (bhakti), detachment, and spiritual knowledge, one should discern and meditate upon the Supersoul (Paramatma), who dwells within this very body yet remains distinct from it.