Srimad Bhagavatam — Dvitiya Skandha, Shloka 21
Puruṣa-sūkta Logic of the Virāṭ: Cosmic Anatomy, Sacrifice, and the Lord’s Transcendence
सृती विचक्रमे विश्वङ्साशनानशने उभे । यदविद्या च विद्या च पुरुषस्तूभयाश्रय: ॥ २१ ॥
sṛtī vicakrame viśvaṅ sāśanānaśane ubhe yad avidyā ca vidyā ca puruṣas tūbhayāśrayaḥ
Sa pamamagitan ng Kanyang mga lakas, ang Kataas-taasang Persona ng Diyos na sumasaklaw sa lahat ay ganap na namamahala sa dalawang gawain: ang pagpipigil at ang paglilingkod na bhakti. Siya ang sukdulang Panginoon ng avidyā at vidyā, at Siya rin ang kanlungan ng kapwa.
The word viśvaṅ is significant in this verse. One who travels perfectly in every field of activity is called the puruṣa or kṣetrajña. These two terms, kṣetrajña and puruṣa, are equally applicable to both the individual self and the Supreme Self, the Lord. In the Bhagavad-gītā (13.3) the matter is explained as follows:
FAQs
This verse says that both ignorance (avidyā) and knowledge (vidyā) function under the Supreme Puruṣa, who is the ultimate shelter and controller of both within the universe.
In explaining the Lord’s universal arrangement, Śukadeva shows that worldly engagement and restraint are both accommodated in creation, yet both remain dependent on the Supreme Person, pointing the listener toward His supremacy beyond all dualities.
Recognize that both material pursuits and disciplined renunciation are limited without spiritual shelter; use your chosen path to cultivate devotion and clarity, seeing the Lord as the ultimate source and goal.