Srimad Bhagavata Skanda 2 – Brahma’s Vision of the Virat Purusha in Creation
"The Lord Sriman Narayana is the very essence of divine virtues, self-sustained, radiant with light, overflowing with boundless knowledge and bliss. He is the ‘Creator of The Universe,’ which encompasses countless forms of Himself, both the living beings and the non-living things. He sustains, transforms, and governs it all — bestowing both ignorance and wisdom, binding beings to the cycle of birth and death, and offering liberation to those who seek moksha. Thus, He is the Param, the Supreme.
In the dawn of creation, He manifested the first being, the four-faced Brahma, and gifted him the knowledge required to bring the cosmos into being. Through His blessings, wisdom unfolds. Though He seeks no gain for Himself, He creates and upholds the cosmos for the welfare of all living beings, endowed with all the wisdom necessary for such a grand design. For He is neither a juggler, nor a deceiver, crafting illusions in this world. Untainted by any flaw, He is the Satyam — the absolute truth.
With reverence, let us meditate upon Lord Sriman Narayana, the embodiment of Satyam and Param."
"The Srimad Bhagavata encompasses the entirety of Dharma, safeguarding the soul from falling by purifying it, and guiding the individual soul towards the divine path leading to the Lord. This sacred path calls for unwavering devotion — a life dedicated to honoring, worshipping, admiring, and praising the Lord, free from jealousy, expectation, or deceit. As one treads upon this path, all obstacles dissolve, prosperity is bestowed, and the heart becomes imbued with virtue, turning one into a Sajjana, a virtuous soul. Above all, it fortifies bhakti, deepening one’s devotion.
Thus, the Srimad Bhagavata, composed by the Lord in the form of sage Veda Vyasa shines as a beacon of truth, revealing Himself as Supreme Soul eternally resides in the heart of every living being."
"Salutations to Lord Sriman Narayana, the eternal support of all, including the divine Goddess Lakshmi, and the very essence of the Srimad Bhagavata. Salutations to Lord Veda Vyasa, the revered composer of this sacred scripture. Salutations to Devi, the Goddess of Fortune, who perpetually serves the Lord and bestows the blessings of abundance upon all Bhagavatas, enriching them with the divine knowledge of Srimad Bhagavata — a wealth that encompasses Jnana, Bhakti, and Vairagya.
Salutations to the Gods Brahma and Vayu, the noblest of beings. Salutations to Sarasvati, the Goddess of Knowledge and Devotion, who inspires both wisdom and bhakti. Salutations to the divine Garuda, Sesha and Shiva, the greatest among the Vaishnavas.
Salutations to the Srimad Bhagavata, the sacred text that brings forth eternal victory and spiritual triumph."
The brightness of the Sun, Fire, Moon, Planets, Stars, Gems, Precious stones and Lightening put together is just like a firefly near the astonishing brilliance emanating from your lotus of Heart wherein the five forms of Lord Sri Rama, Sri Narasimha, Sri Veda Vyasa, Sri Krishna and Sriman Narayana are present in a significant way bestowing you the Brahmavarchas or the Sacred Knowledge.
Gentle & Holy Sage, Sri Raghavendra, I worship you by surrendering myself.
As the dialogue between God Brahma and Narada Rishi unfolds, Brahma reveals how the Supreme Lord—beyond all guṇas and untouched by Prakṛti—nevertheless orchestrates the unfolding of creation through His divine will. What had once been distinct and inert principles—the five mahābhūtas (elements), the five karmendriyas (organs of action), the five jñānendriyas (organs of perception), the mind, and the three guṇas of Prakṛti—begin to stir and harmonize under His watchful glance.
From this divine activation arises the twofold manifestation: the Brahmaṇḍa, the vast cosmic macro-body, and the Piṇḍaṇḍa, the individual living being—each reflecting the Lord’s will, presence, and purpose. To illustrate this profound mystery, Brahma describes the manifestation of the Virat Puruṣa, the Cosmic Person, in whose divine body the sages envision all the fourteen worlds, all beings, and all functions of the universe. This vision is not mere symbolism, but a revelation of how the Lord pervades all while remaining ever transcendent.
Importantly, this divine orchestration also establishes the interconnectedness among various jivas and the Supreme Lord. Though the soul is endowed with limited free will, it remains existentially dependent on the Lord for its movement, cognition, and liberation. The Virat Puruṣa thus embodies not only the structure of the universe but also the living relationship between the finite and the infinite—where the soul acts, but the Lord empowers; the soul seeks, but the Lord reveals.
यदैतेऽसङ्गता भावा भूतेन्द्रियमनोगुणाः ।
यदायतननिर्माणे न शेकुर्ब्रह्मवित्तम ॥ ३२॥
तदा संहत्य चान्योन्यं भगवच्छक्तिचोदिताः ।
सदसत्त्वमुपादाय चोभयं ससृजुर्ह्यदः ॥ ३३॥
O Narada, foremost among the Brahmanas! Know this: the primary creation—the Mukhya Sristi—brought forth the foundational elements of existence. These include the five inert substances (Dravya): Akasha (ether), Vayu (air), Agni (fire), Apha (water), and Prthvi (earth); along with the three guans of Prakrti—Sattva, Rajas, and Tamas—that shape their tendencies.
Also created were the five Jnanendriyas (organs of perception), the five Karmendriyas (organs of action), the manas (mind, which deliberates), and buddhi (intellect, which discerns and judges). Yet at this stage, all these elements remained distinct, disjointed, and inert—without function, interaction, or vitality.
To bring order, purpose, and movement, a common field—a sharira or body—was formed. This body served as a vessel where all these components could coexist, interact, act, and partake in the experience of life and karma.
Then, O sage, the Supreme Lord—the Shadguṇa Sampūrṇa Bhagavān, the Akhila-Śakti-Dhāra, the omnipotent bearer of infinite powers—by His unfailing will, stirred these inert elements into motion. Through the force of karma, the eternal law of cause and effect, they began to interact—both individually and collectively—giving rise to purposeful movement and harmony.
From this divine impulse emerged the dvividhā sṛṣṭi—the twofold secondary creation: Brahmaṇḍa, the vast cosmic macro-body, and Piṇḍaṇḍa, the individual living being. Thus, the universe unfolded not by chance, but through the Lord’s will—ever distinct from creation yet intimately guiding its form and function.
Thus, from inert potential to purposeful expression, the universe unfolded—not autonomously, but by the Lord’s direction, ever distinct from Him, yet dependent on Him for existence and function.
वर्षपूगसहस्रान्ते तदण्डमुदकेशयम् ।
कालकर्मस्वभावस्थो जीवोऽजीवमजीवयत् ॥ ३४॥
स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गतः ।
सहस्रोर्वङ्घ्रिबाह्वक्षः सहस्राननशीर्षवान् ॥३५॥
The universes—each a cosmic egg (Brahmaṇḍa)—though formed, lay submerged in the cosmic waters, lifeless and still, for thousands of years. They remained inert, untouched by vitality, awaiting the Lord’s command.
Then, the Supreme Lord—Bhagavan, the wielder of infinite power—by His own divine will, invoked Kala, the eternal time, the silent mover of all change. Along with it, He set in the motion of Karma, the spiritual law of cause and effect, which governs the destiny of all beings. He also awakened Svabhava, the unique inherent nature of each jiva, granting individuality and capacity for experience.
By His grace alone, the Lord entered the cosmic egg, infusing it with Prana, the vital life force, and filling it with countless jivas, each distinct, each eternally dependent on Him. His entry was not partial—He pervaded the totality yet remained transcendent.
Then, in a glorious act of manifestation, the Lord chose to reveal Himself as the Viraṭ Purusha—the Cosmic Person. With thousands of thighs, thousands of feet, thousands of shoulders, faces, eyes, and heads, He appeared—not as a symbolic form, but as a true divine presence, vast beyond measure. In that form, He broke open the shell of the Brahmāṇḍa, hatching the universe into active being. The stillness gave way to purpose, and the silent potential of creation stirred into divine expression, under the watch and will of the Supreme.
The great philosophers and yogis, in their quest to propitiate the Supreme Lord, worship Him in His Viraṭ Puruṣha form—the Cosmic Person. In deep contemplation, they visualize His vast divine body as the entire universe itself, where every region and being, living and nonliving, finds its place and purpose.
They meditate upon the lower part of His trunk, His feet, and below, as the realms of the seven nether worlds—including Pātāla—symbolizing the foundation of material existence. The higher regions of His form—the chest, shoulders, head—are seen as the abodes of the heavens, the celestial realms that shine with divine brilliance.
From His mouth arose the Brahmanas, the custodians of knowledge and sacred speech. From His arms, the Kshatriyas were born - protectors of dharma and warriors of righteousness. From His thighs emerged the Vaisyas, the sustainers of society through trade and agriculture. And from His legs came the Shudras, who supported all through service and labor.
In this vision, all beings and all Varṇas have their divine origin in Him—each with its purpose, each under His control. Yet, the Lord remains ever beyond them, untouched by the limitations of creation, eternally distinct, and supremely sovereign.
भूर्लोकः कल्पितः पद्भ्यां भुवर्लोकोऽस्य नाभितः ।
हृदा स्वर्लोक उरसा महर्लोको महात्मनः ॥ ३८॥
ग्रीवायां जनलोकश्च तपोलोकः स्तनद्वयात् ।
मूर्धभिः सत्यलोकस्तु ब्रह्मलोकः सनातनः ॥ ३९॥
From the feet to the waist of the Viraṭ Puruṣha, the sages contemplate the seven lower worlds, including Bhūr Loka—the earthly realm we inhabit. These form the foundational regions of His cosmic form.
His navel is visualized as Bhuvar Loka, the atmospheric plane, where subtle energies and celestial forces reside. His heart, the seat of compassion and life, is contemplated as Suvah Loka, the radiant realm of the Devas. His expansive chest is revered as Maharloka, where great sages dwell in deep tapas and divine knowledge. Rising upward, the neck of the Viraṭ Puruṣha is contemplated as Jana Loka, the abode of liberated sages who remain in eternal remembrance of the Lord. On either side of His chest, sages visualize Tapo Loka—the realm of penance and high spiritual austerity. At last, in the head of the Viraṭ Puruṣha resides Satya Loka, the supreme realm of truth and eternity—His own divine abode, untouched by dissolution, everlasting and beyond even the highest heavens.
Thus, in worship and meditation, the yogis and bhaktas behold the universe not as separate from Him, but as His very form—yet always remembering: He transcends even this cosmic form, remaining ever independent, all-powerful, and eternally distinct.
तत्कट्यां चातलं कॢप्तमूरुभ्यां वितलं विभोः ।
जानुभ्यां सुतलं शुद्धं जङ्घाभ्यां तु तलातलम् ॥४०॥
महातलं तु गुल्फाभ्यां प्रपदाभ्यां रसातलम् ।
पातालं पादतलत इति लोकमयः पुमान् ॥ ४१॥
Of the fourteen worlds in creation, the seven lower regions—realms of denser material existence—are envisioned as forming the lower limbs of the Viraṭ Puruṣha, the Cosmic Form of the Lord. Atala is situated at His waist; Vitala rests upon His thighs; Sutala is located at His knees; Talātala lies along His shanks; Mahātala upon His ankles; Rasātala on the upper portions of His feet; and Pātāla is placed at the soles of His feet. In this way, the great yogis and philosophers contemplate the vast cosmos mapped across His divine form—not as an abstract symbol, but as a living reality. The Viraṭ Puruṣha holds within Himself all realms of existence, high and low, each upheld and governed by His will, each functioning within the order He has eternally established.
"O Nārada," said God Brahma, "Some sages and seers also contemplate the feet of the Viraṭ Puruṣha as Bhūloka, the earthly realm where mortals' dwell. His navel is meditated upon as Bhuvarloka, the middle region, the space between earth and heaven, where celestial beings and subtle forces reside. His head is seen as Swarloka, the upper region, the radiant domain of the Devas. In this vision, the entire universe—from the lowest plane to the highest—is beheld as residing within His divine form, inseparable from His presence, yet always subordinate to His supreme, independent will."
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वितीयस्कन्धे पञ्चमोऽध्यायः ॥ ५॥
Thus concludes the fifth Adhyāya of the second Skanda of Śrīmad Bhāgavatam, wherein Lord Brahmā unveils to Narada Ṛishi the mystery of creation through the sublime vision of the Viraṭ Puruṣha. The entire cosmos—its fourteen worlds and all living beings—is perceived as residing within His divine body, and yet He remains ever beyond: untouched, unbound, and supremely transcendent. For the seeker, this is not merely cosmology, but a sacred invitation—to behold the Lord in all things and to surrender at His lotus feet, the one refuge of creation and beyond.
This revelation, however, is not an isolated teaching. In the sacred forest of Naimisharaṇya, Sri Suta recalls this wisdom as it has flowed through the unbroken lineage: from Sriman Narayaṇa to Brahma, from Brahma to Narada Ṛishi, from Narada to Veda Vyasa, from Vyasa to Sukacharya, from Suka to King Parikṣit, and now, from Suta to Saunaka and the assembled Ṛiṣhis. Like the Gaṅga descending from the heavens, the Bhagavata flows—pure, perennial, and liberating—guiding seekers across ages to the eternal refuge: Śrī Krishna.
॥ Hari Om ॥
Comments
Post a Comment