Bhagavatapurana 2.1

2.1.1

/0 śrīśuka uvāca
varīyān eṣa te praśnaḥ kṛto lokahitaṃ nṛpa /
ātmavitsammataḥ puṃsāṃ śrotavyādiṣu yaḥ paraḥ //

1. Sri Suka said: O King! most acceptable is the enquiry made by you with a view to benefit the world; it is acceptable to those that know Atman, and it is the most important of those topics that ought to be heard, studied, etc.

2.1.2

śrotavyādīni rājendra nṛṇāṃ santi sahasraśaḥ /
apaśyatām ātmatattvaṃ gṛheṣu gṛhamedhinām //

2. Great King, there are thousands of things to be heard, studied etc. by men who are ignorant of the truth of Atman and who are attached to the Grihastha life, (which involves five-fold harm to things).

2.1.3

nidrayā hriyate naktaṃ vyavāyena ca vā vayaḥ /
divā cārthehayā rājan kuṭumbabharaṇena vā //

3. (2) Life wastes away by night in sleep (a) or sexual pleasures; and by day in labouring for the means of living or in looking after the family.

2.1.4

dehāpatyakalatrādiṣvātmasainyeṣvasatsvapi /
teṣāṃ pramatto nidhanaṃ paśyann api na paśyati //

4. Deluded by attachment to his body, children, wife, and other things, (b) which are his belongings, (3) unreal as they are,

man does not see the destruction of them all (that destruction awaits them all), though he is actually witnessing it.

2.1.5

tasmādbhārata sarvātmā bhagavān īśvaro hariḥ /
śrotavyaḥ kīrtitavyaśca smartavyaścecchatābhayam //

5. Therefore, O Bharata, the glorious Hari, the ruler of all (all-Atman ), ought to be heard about, talked about and remembered by one that desires the fearless state of Moksha.

2.1.6

etāvān sāṅkhyayogābhyāṃ svadharmapariniṣṭhayā /
janmalābhaḥ paraḥ puṃsām ante nārāyaṇasmṛtiḥ //

6. This is the greatest end achieved by men who are born (on earth), namely, that Narayana is remembered at the close of life,—it is a gain which is said to result from Sankhya knowledge, and Yoga practices, and from the devout observance of one's own duties[7).

2.1.7

prāyeṇa munayo rājan nivṛttā vidhiṣedhataḥ /
nairguṇyasthā ramante sma guṇānukathane hareḥ //

7. Generally, sages who have withdrawn themselves [8) from the sphere of Vedic injunctions and prohibitions, and who are [9) devoted to Nirguna Brahman, find delight, O King, in discoursing upon the excellent qualities of Sri Hari.

2.1.8

idaṃ bhāgavataṃ nāma purāṇaṃ brahmasammitam /
adhītavān dvāparādau piturdvaipāyanādaham //

8. This Purana, which is well-known as the Bhagavata (taught by the Supreme Lord), and which is as sacred as the Vedas, I studied under my father Dwaipayana in the beginning of the Dwapara [10) Yuga.

2.1.9

pariniṣṭhito 'pi nairguṇya uttamaślokalīlayā /
gṛhītacetā rājarṣe ākhyānaṃ yadadhītavān //

9. O saintly king, though firm in the meditation of the Nirguna Brahman, I studied this work, my mind being fascinated with the Lilas of the glorious Lord.

2.1.10

tadahaṃ te 'bhidhāsyāmi mahāpauruṣiko bhavān /
yasya śraddadhatām āśu syān mukunde matiḥ satī //

10. That (Purana) I shall expound to you, for, you are a Bhakta of the great Purusha (Vishnu); for a genuine knowledge of Mukunda arises in those that listen to it with faith.

2.1.11

etan nirvidyamānānām icchatām akutobhayam /
yogināṃ nṛpa nirṇītaṃ harernāmānukīrtanam //

11. This is, O king, the one certain course to success, free from fear, for those that seek salvation having lost attachment to worldly things, as also for men of wisdom, that the names of Hari should be sung of?

2.1.12

kiṃ pramattasya bahubhiḥ parokṣairhāyanairiha /
varaṃ muhūrtaṃ viditaṃ ghaṭate śreyase yataḥ //

12. In this world, what use is it to a careless man to have many years of life if they are spent in ignorance (of their value)? On the other hand, even a single hour of life is of great value if a man uses it in endeavouring for the highest good.

2.1.13

khaṭvāṅgo nāma rājarṣirjñātveyattām ihāyuṣaḥ /
muhūrtāt sarvam utsṛjya gatavān abhayaṃ harim //

13. A well-known saintly king Katvanga by name, having come to know the measure of the life that still remained to him, renounced everything in a short hour and sought refuge with Hari who (alone) can dispel the fear of samsara.

2.1.14

tavāpyetarhi kauravya saptāhaṃ jīvitāvadhiḥ /
upakalpaya tat sarvaṃ tāvadyat sāmparāyikam //

14. (But) O descendant of the Kuru race, the limit of your life is seven days from now. At once make such arrangements as may make all this time useful for the attainment of the next world.

2.1.15

antakāle tu puruṣa āgate gatasādhvasaḥ /
chindyādasaṅgaśastreṇa spṛhāṃ dehe 'nu ye ca tam //

15. When he is at the end of life, man should especially cast off all fear and sever himself from the attachment to his own body and to those that are connected with it, with the sword of renunciation.

2.1.16

gṛhāt pravrajito dhīraḥ puṇyatīrthajalāplutaḥ /
śucau vivikta āsīno vidhivat kalpitāsane //

16. A man of such discrimination should leave his home, bathe in the holy waters and take his seat on a seat arranged according to sastras, in a pure and secluded place.

2.1.17

abhyasen manasā śuddhaṃ trivṛdbrahmākṣaraṃ param /
mano yacchej jitaśvāso brahmabījam avismaran //

17. He should repeat in his own mind, the great and holy Pranava (syllable) composed of three letters; and also restrain the mind, having controlled the breath and revolving the same syllable in the mind (which is known as the seed of Brahman).

2.1.18

niyacchedviṣayebhyo 'kṣān manasā buddhisārathiḥ /
manaḥ karmabhirākṣiptaṃ śubhārthe dhārayeddhiyā //

18. With Buddhi for his guide, he should by the power of the mind, restrain the senses from being drawn away to their objects; and by the force of his judgment, he should make his mind, which is distracted by Karma, stand steady towards the auspicious thing .

2.1.19

tatraikāvayavaṃ dhyāyedavyucchinnena cetasā /
mano nirviṣayaṃ yuktvā tataḥ kiñcana na smaret /
padaṃ tat paramaṃ viṣṇormano yatra prasīdati //

19. There (then) he should contemplate but one member of the body with undivided attention; having restrained the mind from all external objects, he should not then think of anything else; and that is the highest form of Vishnu, at which (in contemplating which) the mind becomes rejoiced.

2.1.20

rajastamobhyām ākṣiptaṃ vimūḍhaṃ mana ātmanaḥ /
yaccheddhāraṇayā dhīro hanti yā tatkṛtaṃ malam //

20. The man of wisdom and courage ought by Dharana (uninterrupted concentration) to restrain his mind that is distracted and confounded by Rajas and Tamas! for, Dharana destroys the impurity produced by them.

2.1.21

yasyāṃ sandhāryamāṇāyāṃ yogino bhaktilakṣaṇaḥ /
āśu sampadyate yoga āśrayaṃ bhadram īkṣataḥ //

21. When Dharana is practised, and he meditates on a blissful object, Yoga in the form of Bhakti becomes soon developed (on your part) in him who is practising Yoga.

2.1.22

/0 rājovāca
yathā sandhāryate brahman dhāraṇā yatra sammatā /
yādṛśī vā haredāśu puruṣasya manomalam //

22. O Sage, how is it possible to attain Dharana? In what respect is it approved of? Or what kind of Dharana would soon remove the impurities in the mind of man?

2.1.23

/0 śrīśuka uvāca
jitāsano jitaśvāso jitasaṅgo jitendriyaḥ /
sthūle bhagavato rūpe manaḥ sandhārayeddhiyā //

23. Sri Suka said, "Having acquired steadiness of seat and control of breath, passions and senses, one should by contemplation fix the mind on the Great Form of the Almighty Lord.

2.1.24

viśeṣastasya deho 'yaṃ sthaviṣṭhaśca sthavīyasām /
yatredaṃ vyajyate viśvaṃ bhūtaṃ bhavyaṃ bhavac ca sat //

24. This is a special body of the Almighty, which is the hugest of huge things, wherein is seen this world of gross effects, past, present, and future.

2.1.25

aṇḍakośe śarīre 'smin saptāvaraṇasaṃyute /
vairājaḥ puruṣo yo 'sau bhagavān dhāraṇāśrayaḥ //

25. That Almighty Lord, who is present as the Virat Purusha in this body of the universe which is like an egg and has seven sheaths (covers)—He is the object of Dharana.

2.1.26

pātālam etasya hi pādamūlaṃ paṭhanti pārṣṇiprapade rasātalam /
mahātalaṃ viśvasṛjo 'tha gulphau talātalaṃ vai puruṣasya jaṅghe //

26. Patala is, indeed, the sole of His feet; Rasatala His heels and the forepart of His feet; and Mahatala is the ankle of the creator of all, and Talatala His shanks.

2.1.27

dve jānunī sutalaṃ viśvamūrter ūrudvayaṃ vitalaṃ cātalaṃ ca /
mahītalaṃ tajjaghanaṃ mahīpate nabhastalaṃ nābhisaro gṛṇanti //

27. Sutala forms the two knees of the Lord, whose image is the Universe; Vitala and Atala are His two thighs; the Mahatala is His hip, O King, and the sky is His deep navel—so sing the wise (contemplate and teach their pupils).

2.1.28

uraḥsthalaṃ jyotiranīkam asya grīvā maharvadanaṃ vai jano 'sya /
tapo varāṭīṃ vidurādipuṃsaḥ satyaṃ tu śīrṣāṇi sahasraśīrṣṇaḥ //

28. The host of luminaries is his breast, the Maharloka, His neck; the Jano-loka His mouth; the Tapoloka His forehead; and the wise say that the Satya-loka forms the head of the primeval Person of a thousand heads.

2.1.29

indrādayo bāhava āhurusrāḥ karṇau diśaḥ śrotram amuṣya śabdaḥ /
nāsatyadasrau paramasya nāse ghrāṇo 'sya gandho mukham agniriddhaḥ //

29. It is said that Indra and the other gods are His arms; the cardinal points His ears; the sound His sense of hearing; the Aswins are the nostrils of the Supreme; fragrance is His sense of smell; the flaming fire is His mouth;

2.1.30

dyaurakṣiṇī cakṣurabhūt pataṅgaḥ pakṣmāṇi viṣṇorahanī ubhe ca /
tadbhrūvijṛmbhaḥ parameṣṭhidhiṣṇyam āpo 'sya tālū rasa eva jihvā //

30. The skies are His eyes, the sun is His sense of seeing; the day and the night are the eye-lids of Vishnu. The motion of His brows is the seat of Brahman; water is His palate, and taste His tongue;

2.1.31

chandāṃsyanantasya śiro gṛṇanti daṃṣṭrā yamaḥ snehakalā dvijāni /
hāso janonmādakarī ca māyā durantasargo yadapāṅgamokṣaḥ //

31. The Vedas are the head of the unlimited Lord; Yama His tusks; feelings (rays) of affection are His teeth; Maya which makes men infatuated is His smile; and this creation of incomprehensible extent is His side-glances;

2.1.32

vrīḍottarauṣṭho 'dhara eva lobho dharmaḥ stano 'dharmapatho 'sya pṛṣṭham /
kastasya meḍhraṃ vṛṣaṇau ca mitrau kukṣiḥ samudrā girayo 'sthisaṅghāḥ //

32. Bashfulness is His upper-lip, covetousness is His lower-lip; righteousness is His breast and the course of unrighteousness is His back; Brahma is His virile power; Mittra and Varuna are His scrotum; the oceans His stomach; and mountains are the system of His bones.

2.1.33

nāḍyo 'sya nadyo 'tha tanūruhāṇi mahīruhā viśvatanornṛpendra /
anantavīryaḥ śvasitaṃ mātariśvā gatirvayaḥ karma guṇapravāhaḥ //

33. O great King, the rivers are His arteries and veins, the trees are the hair of the Lord, whose whole body is the Universe, the air of unlimited force is His breath; Time is His act of moving, and the stream of the three qualities (Satva, Rajas, Tamas) is His activity.

2.1.34

īśasya keśān vidurambuvāhān vāsastu sandhyāṃ kuruvarya bhūmnaḥ /
avyaktam āhurhṛdayaṃ manaścasa candramāḥ sarvavikārakośaḥ //

34. O best of the Kuru race the wise say that the clouds are His hair; the Sandhya (evening) is the garment of the perfect Lord, the Avyakta (the principle) of matter in the subtle state is His heart, and the famous moon is His mind, the store house of all changes and modifications.

2.1.35

vijñānaśaktiṃ mahim āmananti sarvātmano 'ntaḥkaraṇaṃ giritram /
aśvāśvataryuṣṭragajā nakhāni sarve mṛgāḥ paśavaḥ śroṇideśe //

35. The wise say that Mahat-tatva is His intellectual power and that Siva is the inner organ of sense of the Lord who pervades

everything; the horse, the mule, the camel, and the elephant are His nails: the deer and all other animals are His lips and loins.

2.1.36

vayāṃsi tadvyākaraṇaṃ vicitraṃ manurmanīṣā manujo nivāsaḥ /
gandharvavidyādharacāraṇāpsaraḥ svarasmṛtīrasurānīkavīryaḥ //

36. The birds are His wonderful expressions; Manu is His power of understanding; man is His abode; the Gandharvas; the Vidyadharas, the Charanas and the Apsaras are the course of His seven swaras, and the host of Asuras forms His strength.

2.1.37

brahmānanaṃ kṣatrabhujo mahātmā viḍūruraṅghriśritakṛṣṇavarṇaḥ /
nānābhidhābhījyagaṇopapanno dravyātmakaḥ karma vitānayogaḥ //

37. The Brahmin is His mouth; the Kshatriya is the arm of Atman; the Vaisya is His thighs; the dark coloured Sudra is His feet; He consists of the substance which is composed of the great gods of various names; the performance of sacrifices is His object in view.

2.1.38

iyān asāvīśvaravigrahasya yaḥ sanniveśaḥ kathito mayā te /
sandhāryate 'smin vapuṣi sthaviṣṭhe manaḥ svabuddhyā na yato 'sti kiñcit //

38. Such are the extent and arrangement of the Supreme Lord's person which I have described; and on this immense body of the Lord, the mind is concentrated (by those that desire Moksha) by force of understanding; for there is nothing other than that, (nothing outside it.)

2.1.39

sa sarvadhīvṛttyanubhūtasarva ātmā yathā svapnajanekṣitaikaḥ /
taṃ satyam ānandanidhiṃ bhajeta nānyatra sajjedyata ātmapātaḥ //

39. He is Atman, the one who directly experiences all by His powers of understanding, just as one sees all His kindred in a dream; devote thyself to that real Atman, the abode of all bliss, and do not set thy mind on anything else—for the reverse brings on the fall of the soul.