Shloka 10
Puruṣa-sūkta Logic of the Virāṭ: Cosmic Anatomy, Sacrifice, and the Lord’s Transcendence
पराभूतेरधर्मस्य तमसश्चापि पश्चिम: । नाड्यो नदनदीनां च गोत्राणामस्थिसंहति: ॥ १० ॥
parābhūter adharmasya tamasaś cāpi paścimaḥ nāḍyo nada-nadīnāṁ ca gotrāṇām asthi-saṁhatiḥ
เบื้องหลังของพระผู้เป็นเจ้าเป็นที่ซึ่งอธรรม ความเขลา และความมืดมนพ่ายแพ้ จากเส้นชีพจรของพระองค์ไหลเป็นแม่น้ำใหญ่และลำธารน้อย และบนกระดูกของพระองค์ตั้งซ้อนเป็นภูเขามหึมา
In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.
FAQs
This verse states that the overthrow of irreligion and the ‘setting’ or removal of darkness/ignorance ultimately occurs by the Lord’s arrangement—His presence establishes dharma and dispels tamas.
Śukadeva explains the universe as the Lord’s universal form so a seeker can see nature—directions, waterways, and mountains—as energies of Bhagavān, helping the mind become devotional rather than merely materialistic.
See the world as sacred and purposeful: choose practices that reduce tamas (ignorance, lethargy, confusion) and support dharma—truthfulness, discipline, and devotion—so adharma naturally loses strength in one’s life.