Srimad Bhagavatam — Dvitiya Skandha, Shloka 42
Puruṣa-sūkta Logic of the Virāṭ: Cosmic Anatomy, Sacrifice, and the Lord’s Transcendence
आद्योऽवतार: पुरुष: परस्य काल: स्वभाव: सदसन्मनश्च । द्रव्यं विकारो गुण इन्द्रियाणि विराट् स्वराट् स्थास्नु चरिष्णु भूम्न: ॥ ४२ ॥
ādyo ’vatāraḥ puruṣaḥ parasya kālaḥ svabhāvaḥ sad-asan-manaś ca dravyaṁ vikāro guṇa indriyāṇi virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ
காரணார்ணவசாயி விஷ்ணு பரம புருஷனின் முதல் அவதாரம். அவரே காலம், ஸ்வபாவம், காரண-காரியம், மனம், தத்துவங்கள், விகாரம், குணங்கள், இந்திரியங்கள், விராட் ரூபம், கர்போதகசாயி விஷ்ணு, மேலும் அசையும்-அசையாத எல்லா ஜீவராசிகளின் மொத்தத் தொகுதியின் ஆண்டவர்.
That the material creation is not permanent has been discussed many times hereinbefore. The material creation is but a temporary exhibition of the material energy of the Almighty God. This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called māyā, or illusion. It is called illusion because the living beings under the clutches of māyā are not factually enjoyers, although they think that they are, being illusioned by māyā. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature, and they are imparted lessons from the Vedas about their eternal relationship with the Supreme Lord Kṛṣṇa ( vedaiś ca sarvair aham eva vedyaḥ ). So the temporary creation of the material manifestation is an exhibition of the material energy of the Lord, and to manage the whole show the Supreme Lord incarnates Himself as the Kāraṇārṇavaśāyī Viṣṇu just as a magistrate is deputed by the government to manage affairs temporarily. This Kāraṇodakaśāyī Viṣṇu causes the manifestation of material creation by looking over His material energy ( sa aikṣata ). In the first volume of this book we have already discussed to some extent the explanation of the verse jagṛhe pauruṣaṁ rūpam. The duration of the illusory play of material creation is called a kalpa, and we have already discussed the creation’s taking place in kalpa after kalpa. By His incarnation and the activities of His potencies, the complete ingredients of creation, namely time, space, cause, result, mind, the gross and subtle elements and their interactional modes of nature — goodness, passion and ignorance — and then the senses and their reservoir source, the gigantic universal form as the second incarnation Garbhodakaśāyī Viṣṇu, and all living beings, both moving and standing, which come out of the second incarnation, all became manifested. Ultimately, all these creative elements and the creation itself are but manifestations of the Supreme Lord’s potencies; nothing is independent of the control of the Supreme Being. This first incarnation in the material creation, namely Kāraṇārṇavaśāyī Viṣṇu, is the plenary part of the original Personality of Godhead, Śrī Kṛṣṇa, described in the Brahma-saṁhitā (5.48) as follows:
FAQs
This verse states that the Puruṣa is the original manifestation through whom time, nature, mind, the modes, the senses, and the universal form (Virāṭ) arise—showing creation depends on the Supreme.
To establish that all components of material experience—psychological (mind), causal (time), and qualitative (guṇas)—are subordinate energies of the Supreme, strengthening devotion and right understanding of creation.
Seeing time, mind, and sensory life as God-dependent helps reduce anxiety and ego, and encourages using the senses and mind in bhakti rather than being controlled by them.