Srimad Bhagavata Skanda 2 – The Unfolding of the Virat Purusha (Part 1 of 2)
"The Bhagvan 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 Bhagvan 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 Bhagvan. This sacred path calls for unwavering devotion — a life dedicated to honoring, worshipping, admiring, and praising the Bhagvan, 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 Bhagvan 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 Bhagvan Sriman Narayana, the eternal support of all, including the divine Goddess Lakshmi, and the very essence of the Srimad Bhagavata. Salutations to Bhagvan Veda Vyasa, the revered composer of this sacred scripture. Salutations to Devi, the Goddess of Fortune, who perpetually serves the Bhagvan 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 Bhagvan 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.
In the previous reflection, Sri Shuka revealed the Dasha Lakshana of the Srimad Bhagavata, showing how creation, sustenance, dissolution, devotion, and liberation all converge into Ashraya—Bhagavan Narayana, the Supreme refuge. Having established this framework, the Bhagavata now turns from structure to manifestation. Continuing the narration to King Parikshit, Sri Shukacharya describes how the same Supreme, by His grace alone, empowers dravya, karma, kala, svabhava, and jiva to function, and how the Virat Purusha unfolds the cosmos from within Himself. What follows is not a mythic account of anatomy, but a profound vision of reality itself—where every sense, organ, force, and deity arises from divine will, sustained by it, and ultimately returns to it. In contemplating this cosmic form, the seeker learns to perceive the world not as separate from Bhagavan, but as His living, ordered expression.
Continuing the narrations, Sri Shukacharya said,
यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया ॥ १२॥
द्रव्यं कर्म च कालश्च स्वभावो जीव एव च ।
“King Parikshit, it is only by the blessings of Bhagavan Sriman Narayana that the material ingredients (dravya), the actions of beings (karma), time itself (kala), intrinsic nature (svabhava), and the living soul (jiva) all carry out their functions. Should He withdraw His grace, they lose their existence and capacity to operate."
Just as lamps shine only when touched by fire, so too these principles—cosmic and individual—dravya, karma, kala, svabhava, or jiva— stand only by His will. Without His presence, they are inert; with His presence, they flourish. Thus, all creation, action, and existence are but reflections of His sustaining grace. In this recognition, inquiry finds rest, devotion finds fulfillment, and the soul discovers its eternal shelter in Narayana.
एको नानात्वमन्विच्छन् योगतल्पात्समुत्थितः ।
अधिदैवमथाध्यात्ममधिभूतमिति प्रभुः ।
यथैकं पौरुषं वीर्यं त्रिधाभिद्यत तच्छृणु ॥ १४॥
वीर्यं हिरण्मयं देवो मायया व्यसृजत्त्रिधा ॥ १३॥
“That Supreme Bhagavan Sriman Narayana, second to none, arose from His yogic repose and willed to manifest multiplicity. By His maya-shakti, He projected the golden seminal potency of the cosmos, the seed of all creation. This potency was then divided into three aspects: adhidaivika—the divine and cosmic order; adhyatmika—the inner, spiritual principle; and adhibhautika—the material, elemental manifestation. Thus, the single seminal seed of the Virat Purusha unfolded into three domains. O Pariksit, listen now as I narrate what came thereafter,” said Sri Shuka.
अन्तःशरीर आकाशात्पुरुषस्य विचेष्टतः ।
ओजः सहो बलं जज्ञे ततः प्राणो महानसुः ॥ १५॥
"When the Virat Purusha stirred His kriya-shakti, activated the inner ether (antar-sarira akasha). From the antar-sarira akasha, the ether part of His cosmic body arose three fundamental energies:
- ojas—vitality, the subtle essence of strength,
- sahah—endurance, the capacity to withstand, and
- Bala—strength, the manifest bodily power.
अनुप्राणन्ति यं प्राणाः प्राणन्तं सर्वजन्तुषु ।
अपानन्तमपानन्ति नरदेवमिवानुगाः ॥ १६॥
"Just as royal attendants follow their king in readiness for service, so do the senses, the organs of action, the mind, and their presiding deities follow the great Maha-Prana. In all beings, when the presence of Maha-Prana is abundant, the mind and senses flourish; when His presence wanes, they too diminish. Thus, the vital force is the Jivottama—sovereign ruler of the inner kingdom of life."
Just as the pulse of a drum sets the rhythm not only for the dancers’ steps but for the entire orchestra, so does Maha‑Praṇa set the rhythm for the whole body—mind, senses, and vital functions alike. As long as the subtle body endures, his beat continues, guiding the dance of life. At Pralaya, when the subtle body itself dissolves, the rhythm ceases, and all returns to Narayana.
प्राणेन क्षिपता क्षुत्तृडन्तरा जायते प्रभोः ।
पिपासतो जक्षतश्च प्राङ्मुखं निरभिद्यत ॥ १७॥
“As the vital force stirred with rapid inhalation and exhalation, the Viraṭ Puruṣa became agitated, and from this arose hunger and thirst. When He desired to eat and drink, the mouth opened, manifesting the organ of intake.”
मुखतस्तालु निर्भिन्नं जिह्वा तत्रोपजायते ।
ततो नानारसो जज्ञे जिह्वया योऽधिगम्यते ॥ १८॥
“From the mouth, the palate was formed, and from it the tongue arose, endowed with the organ of taste. Thereafter, the six varieties of taste came into being to be relished through the tongue: Madhura (Sweet) – nourishing, stabilizing, associated with growth and satisfaction; Amla (Sour) – stimulating, sharp, aids digestion, awakens appetite; Lavana (Salty) – balancing, softening, enhances flavor, linked to the water element; Katu (Pungent/Spicy) – heating, cleansing, clears channels, associated with fire and air; Tikta (Bitter) – detoxifying, cooling, reduces excess, linked to air and ether; Kasaya (Astringent) – drying, firming, contracts tissues, linked to earth and air.”
विवक्षोर्मुखतो भूम्नो वह्निर्वाग्व्याहृतं तयोः ।
जले चैतस्य सुचिरं निरोधः समजायत ॥ १९॥
“When the Supreme Bhagavān desired to speak, the organ of speech manifested, together with its presiding deity, fire, and the subjects of utterance. Yet, as He lay upon the waters, these functions remained suspended, awaiting His will to be expressed.”
Just as a conch shell holds sound within it until blown, so did the cosmic mouth hold speech, fire, and utterance in suspension while Bhagavan reclined upon the waters. Only when He willed did the voice resound.
नासिके निरभिद्येतां दोधूयति नभस्वति ।
तत्र वायुर्गन्धवहो घ्राणो नसि जिघृक्षतः ॥ २०॥
“With the stirring of breath through inhalation and exhalation, the nostrils of the Viraṭ Purusha were formed. When the Supreme desired to perceive fragrance, the organ of smell arose, along with odors themselves and the presiding deity of air, the carrier of scent.”
यदात्मनि निरालोकमात्मानं च दिदृक्षतः ।
निर्भिन्ने ह्यक्षिणी तस्य ज्योतिश्चक्षुर्गुणग्रहः ॥ २१॥
“At first, all was dark within the cosmic body, for there was no light to behold. When the Viraṭ Puruṣa desired to see Himself and His creation, the eyes were formed, together with the faculty of vision, the illuminating Sun as the presiding deity, and the objects of sight.”
बोध्यमानस्य ऋषिभिरात्मनस्तज्जिघृक्षतः ।
कर्णौ च निरभिद्येतां दिशः श्रोत्रं गुणग्रहः ॥ २२॥
“As the Rishis, in the form of the Vedas, praised and awakened the Virat Purusha, He desired to hear. Then the ears were formed, together with the faculty of hearing, the deities of the directions as presiding powers, and the objects of sound.”
वस्तुनो मृदुकाठिन्यलघुगुर्वोष्णशीतताम् ।
जिघृक्षतस्त्वङ् निर्भिन्ना तस्यां रोममहीरुहाः ।
तत्र चान्तर्बहिर्वातस्त्वचा लब्धगुणो वृतः ॥ २३॥
“When the Viraṭ Purusha desired to perceive the qualities of matter—softness and hardness, lightness and heaviness, warmth and cold—the skin arose to cover His body. From the skin grew hair, as plants rise from the earth. The air within Him manifested inwardly and outwardly as the presiding deity, and the faculty of touch spread through the skin, enabling Him to feel.”
हस्तौ रुरुहतुस्तस्य नानाकर्मचिकीर्षया ।
तयोस्तु बलमिन्द्रश्च आदानमुभयाश्रयम् ॥ २४॥
“When the Viraṭ Purusha desired to perform many actions, His hands arose. With them came strength and the power to grasp, and Indra manifested as their presiding deity.”
गतिं जिगीषतः पादौ रुरुहातेऽभिकामिकाम् ।
पद्भ्यां यज्ञः स्वयं हव्यं कर्मभिः क्रियते नृभिः ॥ २५॥
“When the Viraṭ Purusha desired movement, His legs arose. From them manifested Yajna, Vishnu Himself, the presiding deity of sacrifice. By His supervision, human beings engage in their duties, gathering offerings and performing acts of sacrifice.”
निरभिद्यत शिश्नो वै प्रजानन्दामृतार्थिनः ।
उपस्थ आसीत्कामानां प्रियं तदुभयाश्रयम् ॥ २६॥
“When the Viraṭ Purusha desired progeny, seeking the bliss of continuity, the generative organ was formed. With it arose the faculty of sexual pleasure, dear to desires, and Prajapati appeared as its presiding deity. That pleasure, dependent on both organ and deity, thus took form.”
Just as a seed carries both the power to sprout and the sweetness of fruit, so did the Viraṭ Purusha’s generative organ manifest with Prajapati, joining reproduction with pleasure, both dependent on divine will.
उत्सिसृक्षोर्धातुमलं निरभिद्यत वै गुदम् ।
ततः पायुस्ततो मित्र उत्सर्ग उभयाश्रयः ॥ २७॥
“When the Viraṭ Purusha desired to expel the refuse of food, the evacuating organ was formed. With it arose the faculty of evacuation, and the deities Paayu and Mitra appeared as its presiding powers. The act of evacuation, along with its substance, is sustained by both organ and deity under the will of the Divine.”
आसिसृप्सोः पुरः पुर्या नाभिद्वारमपानतः ।
तत्रापानस्ततो मृत्युः पृथक्त्वमुभयाश्रयम् ॥ २८॥
“When the Viraṭ Purusha desired to depart from one body to another, the navel passage was formed. From it arose Apāna, the vital air of departure, and Mṛtyu, the god of death. Death and separation are sustained by both—the passage and their presiding deities.”
आदित्सोरन्नपानानामासन् कुक्ष्यन्त्रनाडयः ।
नद्यः समुद्राश्च तयोस्तुष्टिः पुष्टिस्तदाश्रये ॥ २९॥
“When the Virat Purusha desired food and drink, His abdomen arose, housing intestines, arteries, veins, and channels. The rivers—Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu, and Kaveri—manifested as the presiding deities of these channels, while Varuna, lord of the oceans, presided over the stomach. For these functions arose Tusti (contentment) and Pusti (nourishment), sustained by the divine order.”
Thus, the Srimad Bhagavata reveals the Virat Purusha not as a distant cosmic figure, but as the living order behind every breath, sense, action, and experience. From prana and perception to hunger, speech, movement, and generation, nothing arises independently; all function only by the grace of Bhagavan Narayana. When this vision matures, the world is no longer seen as fragmented or accidental, but as a sacred, interdependent whole sustained by divine will. To contemplate the Virat Purusha is therefore not merely to understand creation, but to awaken reverence—to see the body as a temple, life as service, and existence itself as resting in Ashraya, the Supreme refuge. In this recognition, knowledge deepens into humility, and devotion naturally flows toward the One from whom all emerges and into whom all returns.
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