Srimad Bhagavatam — Dvitiya Skandha, Shloka 27
Nārada’s Questions and Brahmā’s Reply: Vāsudeva as the Source; Sarga–Visarga; Virāṭ-rūpa Mapping
नभसोऽथ विकुर्वाणादभूत् स्पर्शगुणोऽनिल: । परान्वयाच्छब्दवांश्च प्राण ओज: सहो बलम् ॥ २६ ॥ वायोरपि विकुर्वाणात् कालकर्मस्वभावत: । उदपद्यत तेजो वै रूपवत् स्पर्शशब्दवत् ॥ २७ ॥ तेजसस्तु विकुर्वाणादासीदम्भो रसात्मकम् । रूपवत् स्पर्शवच्चाम्भो घोषवच्च परान्वयात् ॥ २८ ॥ विशेषस्तु विकुर्वाणादम्भसो गन्धवानभूत् । परान्वयाद् रसस्पर्शशब्दरूपगुणान्वित: ॥ २९ ॥
nabhaso ’tha vikurvāṇād abhūt sparśa-guṇo ’nilaḥ parānvayāc chabdavāṁś ca prāṇa ojaḥ saho balam
Daripada perubahan ākāśa (langit/eter), lahirlah vāyu (angin) yang memiliki sifat sentuhan; dan melalui kesinambungan terdahulu, angin itu juga mengandungi bunyi serta menzahirkan prāṇa, ojas, saha dan bala. Apabila vāyu berubah menurut masa, karma dan tabiat, muncullah tejas (api) yang mempunyai rupa, juga sentuhan dan bunyi. Daripada perubahan tejas, terzahir air yang bersifat rasa; ia juga memiliki rupa, sentuhan dan gema bunyi. Daripada perubahan air, bumi muncul berbau harum, dan seperti sebelumnya dipenuhi sifat rasa, sentuhan, bunyi dan rupa.
The whole process of creation is an act of gradual evolution and development from one element to another, reaching up to the variegatedness of the earth as so many trees, plants, mountains, rivers, reptiles, birds, animals and varieties of human beings. The quality of sense perception is also evolutionary, namely generated from sound, then touch, and from touch to form. Taste and odor are also generated along with the gradual development of sky, air, fire, water and earth. They are all mutually the cause and effect of one another, but the original cause is the Lord Himself in plenary portion, as Mahā-Viṣṇu lying in the causal water of the mahat-tattva. As such, Lord Kṛṣṇa is described in the Brahma-saṁhitā as the cause of all causes, and this is confirmed in the Bhagavad-gītā (10.8) as follows:
FAQs
This verse explains that when ether (ākāśa) transforms, air manifests with the quality of touch, while still retaining sound due to connection with the prior element.
To establish how the Lord’s creation unfolds in an ordered way and to guide Parīkṣit from material analysis toward devotion to the Supreme cause.
Recognize life-energy as a gift of the Lord and cultivate it through sāttvika habits—regulated breath, clean living, and devotional practice—rather than misuse it for restless sense pursuits.