Bhagavatapurana 2.6: atha ṣaṣṭho'dhyāyaḥ

2.6.1

/0 brahmovāca
vācāṃ vahnermukhaṃ kṣetraṃ chandasāṃ sapta dhātavaḥ /
havyakavyāmṛtānnānāṃ jihvā sarvarasasya ca //

Brahmā said:
His mouth is the realm of speech and fire; his seven bodily tissues are the Vedic meters;
his tongue is the realm of oblations to the gods, offerings to the ancestors, nectar, foods, and all tastes.

1. His mouth is the place for (the source of) the organs of speech and Vahni its presiding deity; the metres (of Prosody) have their source in the seven Dhatus or constituents of the body, Havya, the food of the gods, and Kavya, (कव्य), the food of the Pitris, and Amrita (the remainder of Havya and Kavya being the ordinary food of men), and all the six kinds of Taste (as well as their presiding Deity Varuna) have their origin in His tongue.

2.6.2

sarvāsūnāṃ ca vāyośca tannāse paramāyaṇe /
aśvinoroṣadhīnāṃ ca ghrāṇo modapramodayoḥ //

His nostrils are the supreme abode of all vital breaths and of the wind;
his sense of smell is the realm of the Aśvins, of medicinal herbs, and of pleasures and delights.

2. His nostrils are the abode of all the vital breaths (Pranas) and of Vayu; His organ of smell is the abode of the twin Aswins, of Oshadhis (food-grains, medicinal herbs etc.) and of the excellent as well as the ordinary smell.

2.6.3

rūpāṇāṃ tejasāṃ cakṣurdivaḥ sūryasya cākṣiṇī /
karṇau diśāṃ ca tīrthānāṃ śrotram ākāśaśabdayoḥ /
tadgātraṃ vastusārāṇāṃ saubhagasya ca bhājanam //

His sight is the realm of forms and lustres; his two eyes are the realm of the heavens and the sun;
his two ears are the realm of the quarters and sacred places; his hearing is the realm of space and sound;
his body is the vessel of the essences of all things and of auspicious beauty.

3. Colours and the lights that manifest them take their rise from His sense of seeing; the sky and the sun from His two eyes; all the cardinal points and the holy places of pilgrimage have come from His ears; the sky and sound have originated from His sense of hearing.

4. His body (trunk) is the source of the essence of all things and of their beauty; His organ of Touch (Tvak) is the source of touch and Vayu, as also of all sacrifices.

2.6.4

tvag asya sparśavāyośca sarvamedhasya caiva hi /
romāṇyudbhijjajātīnāṃ yairvā yajñastu sambhṛtaḥ //

His skin is the realm of touch, of the wind, and of all sacrifices;
his body hair is the realm of plant species, by which indeed sacrifice is furnished.

5. His hairs (on the body) are the root of the Vegetable Kingdom, *i. e.*, of all the trees and plants by which materials for sacrifices are furnished; His hairs, beards and nails are the source of rocks, iron, clouds and lightning.

2.6.5

keśaśmaśrunakhānyasya śilālohābhravidyutām /
bāhavo lokapālānāṃ prāyaśaḥ kṣemakarmaṇām //

His hair, beard, and nails are the realm of stones, iron, clouds, and lightning;
his arms are mostly the realm of the guardians of the worlds, who work for preservation.

6. His arms form the birth-place of the deities presiding over (the eight) quarters, whose duty is mostly to protect (the world); His footstep is (His paces are) the stay of the three Lokas—Bhur, Bhuvar and Svar, and the resort for security and protection.

2.6.6

vikramo bhūrbhuvaḥ svaśca kṣemasya śaraṇasya ca /
sarvakāmavarasyāpi hareścaraṇa āspadam //

The stride of Hari is the realm of the earth, atmosphere, and sky, and of security and refuge;
his foot is the resting place of all boons and desires.

verse 1. D. *Vachah*—of speech and of what is conveyed by speech. verse 2. *V. Sarvasunam*—of all our Pranas. *D.* of all the Maruts. *V. Moda*—Pramoda. Pleasure and higher pleasure (of smell) *D.* of smell (good and bad.) verse 3. *D.—N. B.* His sense of seeing is the origin of the sense of seeing in others—similarly every sense and organ. *D. Disaam*—of the gods called Digdevatas. *Tirthanam*—of Sastras. verse 4. *D. Vastusaranam*—of the excellent things or of the strength or virtue of things. verse 5. *D. Romani* (रोमाणि)—the roots of hair. verse 6. *Saranasya*—of Moksha. 7.—8. Hari's foot is the source where all the desired things must be sought for; and His organ of generation, the source of water, seed, Sarga, Parjanya and Prajapati (i. e., the source of water, seminal fluid, creation, rain and Prajapati); and His faculty (power) of generation is the source of satisfaction leading to the joy of offspring. His anus is the source of Yama (the god of death), of Mittra the sun, and of the function of discharging, O Narada;

2.6.7

apāṃ vīryasya sargasya parjanyasya prajāpateḥ /
puṃsaḥ śiśna upasthastu prajātyānandanirvṛteḥ //

The male organ of the Person is the source of water, semen, generation, the rain-god, and the lord of creatures;
his generative organ is the source of procreative joy and ecstasy.

2.6.8

pāyuryamasya mitrasya parimokṣasya nārada /
hiṃsāyā nirṛtermṛtyornirayasya gudaṃ smṛtaḥ //

His excretory capacity is the realm of Yama, Mitra, and evacuation, O Nārada;
his anus is known as the realm of violence, Nirṛti, death, and hell.

9. And His rectum is said to be the source of envy or harm (Himsa), ill-luck (Alakshmi), death and hell. His back is the source of Defeat, Vice and Ignorance.

2.6.9

parābhūteradharmasya tamasaścāpi paścimaḥ /
nāḍyo nadanadīnāṃ ca gotrāṇām asthisaṃhatiḥ //

His back is the realm of defeat, unrighteousness, and ignorance;
his channels are the realm of rivers and streams, and the mass of his bones is that of the mountains.

10.—11. His pulse is (the vessels in the body are) the source of rivers (Nada and Nadi) and His bones are the source of mountains. His stomach is the source of the unmanifest Pradhana, (primordial matter) of the essence in food or essential foods, of oceans, of the beings that are produced, and of their destruction; and His heart is, the wise know, the source of the Manas, viz., the Linga sareera (the subtle body).

2.6.10

avyaktarasasindhūnāṃ bhūtānāṃ nidhanasya ca /
udaraṃ viditaṃ puṃso hṛdayaṃ manasaḥ padam //

The belly of the Person is known as the realm of unmanifest fluids, oceans, and the dissolution of creatures;
his heart is the seat of the mind.

2.6.11

dharmasya mama tubhyaṃ ca kumārāṇāṃ bhavasya ca /
vijñānasya ca sattvasya parasyātmā parāyaṇam //

His self is the supreme resting place of dharma, of me, of you, of the Kumāras, and of Śiva,
as well as of wisdom, purity, and the Supreme.

11—12. The Chitta (the mind or thought) of the Great Being is the ultimate source of Dharma, of myself, of thyself, of Sanaka and other sages, of Siva, of Science and of Goodness.

2.6.12

ahaṃ bhavān bhavaścaiva ta ime munayo 'grajāḥ /
surāsuranarā nāgāḥ khagā mṛgasarīsṛpāḥ //

I, you, and Śiva, and these elder sages,
gods, demons, human beings, Nāgas, birds, beasts, and reptiles,

12—14. Myself, thyself, Rudra, and these sages, viz., Sanaka, Marichi and others who were born at first, the celestials, Asuras, men, Nagas, birds, deer and reptiles; Gandharvas, Apsaras, Yakshas, Rakshasas and other creatures; serpents, beasts, Pitris, Siddhas, Vidyadharas, Charanas and trees; and many other kinds of living beings inhabiting water, land and air;

2.6.13

gandharvāpsaraso yakṣā rakṣobhūtagaṇoragāḥ /
paśavaḥ pitaraḥ siddhā vidyādhrāścāraṇā drumāḥ //

Gandharvas, Apsarases, Yakṣas, Rakṣasas, ghosts, serpents,
animals, ancestors, Siddhas, Vidyādharas, Cāraṇas, and trees,

2.6.14

anye ca vividhā jīvājalasthalanabhaukasaḥ /
graharkṣaketavastārāstaḍitaḥ stanayitnavaḥ //

and other diverse living beings dwelling in water, on land, and in the sky,
planets, constellations, comets, stars, lightnings, and thunders—

15. Planets, stars, comets, clouds and thunder, Taras (stars of a different class), lightning and thunder—all are but the manifestations of that Purusha; And He is the past, present and future (things.)

2.6.15

sarvaṃ puruṣa evedaṃ bhūtaṃ bhavyaṃ bhavac ca yat /
tenedam āvṛtaṃ viśvaṃ vitastim adhitiṣṭhati //

all this is only the Puruṣa: whatever was, whatever is to be, and whatever is.
By him this universe is pervaded, yet he abides beyond it by a span.

16. He encircles (encompasses) the whole universe and at the same time dwells (in all His perfection and supreme nature) in the span (in the ten-inch space at the heart); just as Prana (Aditya the sun) shines in his own sphere as well as outside it (beyond it), so does the great Purusha illumine the Virat body, (the inside and the outside of) the universe.

2.6.16

svadhiṣṇyaṃ pratapan prāṇo bahiśca pratapatyasau /
evaṃ virājaṃ pratapaṃstapatyantarbahiḥ pumān //

Just as the vital breath, illuminating its own seat, illuminates also the exterior,
even so the Person, illuminating the cosmic form, shines within and without.

2.6.17

so 'mṛtasyābhayasyeśo martyam annaṃ yadatyagāt /
mahimaiṣa tato brahman puruṣasya duratyayaḥ //

He is the lord of immortality and fearlessness, because he transcends mortal food.
Therefore, O brāhmaṇa, this greatness of the Puruṣa is insurmountable.

17. He is above the pale of actions which bring on death and is therefore the Lord of emancipation which frees men from fear.

(Or) Because He is the Lord of Moksha (Immortality) which is free from fear (birth and death) and is far above (not concerned with) mortal nature (i. e., the consequences of Karma or action) [therefore, He is not only one with all things, but He is also the Lord of His own blissfulness.]

18. Therefore, O Brahman, this glory of the Purusha is immeasurable (boundless); and the wise know that all beings (creatures) rest on the three feet (in the worlds which are His parts) of Purusha to whom the worlds are like unto feet.

18. Unlimited therefore are the power and glory of this Purusha, O Brahman. The wise know (and tell us) that all creatures are situated at the feet of this Purusha (whose feet i.e., amsas are stithis स्थिति i.e., Bhuh and other regions, the abodes of beings,; and in the three regions (Jana, Tapas and Satya) situate above Maharloka which is above the three Lokas, (Bhur, Bhuvar and Svar) He has placed eternal blissfulness, security from trouble, and fearlessness i. e moksha (respectively.)

2.6.18

pādeṣu sarvabhūtāni puṃsaḥ sthitipado viduḥ /
amṛtaṃ kṣemam abhayaṃ trimūrdhno 'dhāyi mūrdhasu //

The wise know all beings to be in the single foot of the Person, the realm of mundane existence;
immortality, security, and fearlessness were placed in his three heads above.

2.6.19

pādāstrayo bahiścāsann aprajānāṃ ya āśramāḥ /
antastrilokyāstvaparo gṛhamedho 'bṛhadvrataḥ //

Three of his feet were placed outside, being the stages of life for those without offspring;
while the other, the householder stage lacking the great vow [of celibacy], remained within the three worlds.

19 (Further) the three Asramas or states of life viz those of the perfect Brahmacharin, Vanaprastha and Sanyasin who do not beget children, constitute His three feet which are outside (beyond the three regions); (but) within the these three worlds dwells (remains) the other class consisting of householders who do not observe the great austerity of Brahmacharya (sole devotion to God).

2.6.20

sṛtī vicakrame viśvam sāśanānaśane ubhe /
yadavidyā ca vidyā ca puruṣastūbhayāśrayaḥ //

He traversed both paths—the one with eating and the one without eating—pervading the universe,
which are ignorance and knowledge; but the Puruṣa is the foundation of both.

20. The all-pervading Lord (has) traversed both the ways viz that which leads to the world of enjoyments and that which leads to the world destitute of worldly enjoyments i. e. moksha the first consists of Avidya, i. e. Karma, and the second of knowledge and the means thereof viz Upasana (contemplation) and meditation and the Purusha is the source of both.

2.6.21

yasmādaṇḍaṃ virāḍjajñe bhūtendriyaguṇātmakaḥ /
taddravyam atyagādviśvaṃ gobhiḥ sūrya ivātapan //

From whom was born the cosmic egg, the universal form consisting of elements, senses, and qualities;
he transcended that substance and the universe, illuminating them like the sun with its rays.

21. The Lord has gone beyond (is quite distinct from) the substance from which the Brahmanda and Virat (the universal Body) consisting of Bhutas, Indriyas and gunas (objects) have sprung, just as the sun is distinct from the Universe which he warms and illumines with his rays.

2.6.22

yadāsya nābhyān nalinādaham āsaṃ mahātmanaḥ /
nāvidaṃ yajñasambhārān puruṣāvayavān ṛte //

When I was born from the lotus in the navel of that Great-souled One,
I did not find the materials for sacrifice apart from the limbs of the Puruṣa.

22. When I sprang from the lotus in the navel of this Supreme Atman, I found none of the materials necessary for sacrifice except the limbs of the Purusha.

2.6.23

teṣu yajñasya paśavaḥ savanaspatayaḥ kuśāḥ /
idaṃ ca devayajanaṃ kālaścoruguṇānvitaḥ //

Among those [limbs] were the sacrificial animals, sacrificial posts, kuśa grass,
this sacrificial ground of the gods, and time endowed with vast qualities,

23—26. When the materials were thus procurable in Purusha’s limbs, I collected them all for sacrifice _viz_ sacrificial animals, trees for sacrificial posts, Kusagrass, this sacrificial ground, the excellent and the most auspicious time (spring etc. affording many facilities), vessels and other things, the vegetable products such as rice, clarified butter, honey and other sweet liquids (juices) gold and other metals, earths, waters, the Vedic texts of Riks, Yajus, Saman, the Vedic ceremonies such as _Chaturhotra_, the Jyotishtoma and other names of sacrifices, _mantras_ (such as _svaha_) _Dakshinas_ and _Vratas_ (_i.e._, restrictions or special observances); the order and form of invoking the deities, _kalpa_ the method of performance, _Sankalpa_ the formal undertaking of the performance thus “I shall perform etc”, and the _Tantra_ what to do practically, in the use of the materials etc., the movements at the close of the sacrifice—known as _Vishnu-krama etc_, the details of contemplating the deities, the expiatory ceremonies for errors and omissions and the offering of everything to the Great God as His own.

2.6.24

vastūnyoṣadhayaḥ snehā rasalohamṛdo jalam /
ṛco yajūṃṣi sāmāni cāturhotraṃ ca sattama //

the ritual vessels, herbs, clarified butter, juices, metals, earths, water,
the Ṛg, Yajur, and Sāma verses, and the functions of the four priests, O best of the virtuous,

2.6.25

nāmadheyāni mantrāśca dakṣiṇāśca vratāni ca /
devatānukramaḥ kalpaḥ saṅkalpastantram eva ca //

the names [of rites], mantras, sacrificial fees, vows,
the sequence of deities, ritual manuals, intention, and ritual procedure,

2.6.26

gatayo matayaścaiva prāyaścittaṃ samarpaṇam /
puruṣāvayavairete sambhārāḥ sambhṛtā mayā //

the stages of movement, mental recitations, atonement, and final offering—
all these materials were gathered by me from the limbs of the Puruṣa.

2.6.27

iti sambhṛtasambhāraḥ puruṣāvayavairaham /
tam eva puruṣaṃ yajñaṃ tenaivāyajam īśvaram //

Having thus assembled the provisions from the limbs of the Puruṣa, / I worshipped with that very [material] that Puruṣa, the sacrifice, the Lord.

27. Having thus collected (all) the materials by means of (from) the parts of the body of that Purusha, I performed a sacrifice to propitiate Him (the Supreme Purusha, the Lord,) who is the personation of ‘sacrifice (yagna)’.

2.6.28

tataste bhrātara ime prajānāṃ patayo nava /
ayajan vyaktam avyaktaṃ puruṣaṃ susamāhitāḥ //

Then these nine brothers of yours, the lords of created beings, / deeply concentrated, sacrificed to the Puruṣa who is both manifest and unmanifest.

28. Then these (your) brothers, the nine Prajapatis (progenitors of races) with perfect concentration (of the mind) worshipped that Purusha who is essentially unmanifest, but manifest in the forms of Indra and other gods.

2.6.29

tataśca manavaḥ kāle ījire ṛṣayo 'pare /
pitaro vibudhā daityā manuṣyāḥ kratubhirvibhum //

Thereafter, the Manus in due time worshipped the all-pervading Lord with sacrifices, / as did other ṛṣis, ancestors, gods, Daityas, and men.

29. Then the Manus, the other Rishis, the Pitris, the celestials, the Daityas men—all in their turn, as time came, worshipped the Lord by means of sacrifices.

2.6.30

nārāyaṇe bhagavati tadidaṃ viśvam āhitam /
gṛhītamāyoruguṇaḥ sargādāvaguṇaḥ svataḥ //

This entire universe rests in the Lord, Nārāyaṇa; / He assumed the great qualities of His creative power in the beginning of creation, though He is inherently devoid of qualities.

30. This universe of such description rests on the support of the glorious and omnipotent Lord Narayana who is by Himself (by nature) destitute of qualities, (but through Maya assumes them in the beginning of creation.

2.6.31

sṛjāmi tanniyukto 'haṃ haro harati tadvaśaḥ /
viśvaṃ puruṣarūpeṇa paripāti triśaktidhṛk //

Appointed by Him, I create; Hara destroys under His control; / and wielding the three powers, He protects the universe in the form of the Puruṣa.

31. I create the world (as) directed by Him ; and Hara, under His control, destroys it. And having all the three powers He maintains the universe as Purusha *i. e.* Vishnu.

2.6.32

iti te 'bhihitaṃ tāta yathedam anupṛcchasi /
nānyadbhagavataḥ kiñcidbhāvyaṃ sadasadātmakam //

Thus, dear child, have I explained what you asked me; / there is nothing that can be conceived, whether existent or non-existent, apart from the Lord.

32. I have thus related to you what you asked me about. In creation, comprising cause and effect, there is nothing which is other than the Glorious God (Narayana).

2.6.33

na bhāratī me 'ṅga mṛṣopalakṣyate na vai kvacin me manaso mṛṣā gatiḥ /
na me hṛṣīkāṇi patantyasatpathe yan me hṛdautkaṇṭhyavatā dhṛto hariḥ //

My speech, dear one, is never perceived to be false; the movement of my mind is indeed nowhere untrue; / nor do my senses fall into the path of falsehood, because Hari is held within my heart with intense yearning.

33. Since I realise Hari with an intensely devoted mind, my words, (O Narada), are not observed to be falsified, nor does my mind grasp anything false, nor do my senses (range among the false) go from the range of true things.

2.6.34

so 'haṃ samāmnāyamayastapomayaḥ prajāpatīnām abhivanditaḥ patiḥ /
āsthāya yogaṃ nipuṇaṃ samāhitastaṃ nādhyagacchaṃ yata ātmasambhavaḥ //

Though composed of the Vedas and formed of austerity, revered as lord by the lords of creatures, / having engaged in yoga with meticulous concentration, I still did not fathom Him from whom my own origin sprang.

34. I am the foremost of all in respect of (I am full of) Vedas (Vedic knowledge) and Tapas ; and I am the highly worshipped Lord of all Prajapatis (progenitors), and I am perfect in meditation by practising yoga (*i. e.* with concentration) ; still I have not known Him from whom I have sprung.

2.6.35

nato 'smyahaṃ taccaraṇaṃ samīyuṣāṃ bhavacchidaṃ svastyayanaṃ sumaṅgalam /
yo hyātmamāyāvibhavaṃ sma paryagād yathā nabhaḥ svāntam athāpare kutaḥ //

I bow to His feet, which cut through the cycle of rebirth for those who approach them, bestowing welfare and all-auspiciousness; / for He alone knows the reach of the power of His own creative power, as the sky alone knows its own end—how then could others know?

35. I bow unto His feet which are the home of happiness and the source of auspiciousness and which root out the Samsara of (all) those that seek His shelter. Indeed, He does not comprehend the (unlimited) extent of His own Maya, just as the sky does not get at its termination (being unlimited). How could others comprehend Him ?

2.6.36

nāhaṃ na yūyaṃ yadṛtāṃ gatiṃ vidur na vāmadevaḥ kim utāpare surāḥ /
tanmāyayā mohitabuddhayastvidaṃ vinirmitaṃ cātmasamaṃ vicakṣmahe //

Neither I nor you, nor Vāmadeva know His true course; how much less the other gods? / With our intellects deluded by His creative power, we perceive this created world only according to our own capacity.

36. Neither myself, nor you, nor Siva, can know His essential nature as it is ; how then could other celestials do so ? but, with our understanding bewildered by His Maya, we, each according to his power, comprehend this universe, which is the creation of His Maya.

2.6.37

yasyāvatārakarmāṇi gāyanti hyasmadādayaḥ /
na yaṃ vidanti tattvena tasmai bhagavate namaḥ //

Obeisance to that Lord whose deeds of incarnation / beings such as we sing, but whom they do not know in truth.

37. Hail to that Glorious and All-powerful God whose Avataras and deeds, we, and all others, have been singing, and whom we do not yet comprehend as He is.

2.6.38

sa eṣa ādyaḥ puruṣaḥ kalpe kalpe sṛjatyajaḥ /
ātmātmanyātmanātmānaṃ sa saṃyacchati pāti ca //

He, this unborn primal Puruṣa, creates in kalpa after kalpa / Himself in Himself by Himself; He withdraws Himself and protects Himself.

38. He is the First Purusha, the Unborn, who, being Himself the agent, from Kalpa to Kalpa creates Atman (Jiva) on the support of His own self, through Himself, and destroys (Jiva) as well as maintains Atman.

2.6.39

viśuddhaṃ kevalaṃ jñānaṃ pratyak samyag avasthitam /
satyaṃ pūrṇam anādyantaṃ nirguṇaṃ nityam advayam //

He is pure, undivided consciousness, directly perceived and perfectly established, / real, complete, without beginning or end, free from qualities, eternal, and non-dual.

39. It is nothing but consciousness which is pure (as not related to an object) and the inmost nature of (hence the principle underlying) all, and good (not assailed by doubt or misapprehension) and changeless as being destitute of gunas (attributes); it is the Truth that is perfect and (hence) destitute of beginning and end, and is ever without a second.

2.6.40

ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ /
yadā tadevāsattarkaistirodhīyeta viplutam //

O sage, the ascetics whose minds and senses have been thoroughly stilled come to know this; / but when it is shaken by false logic, it is concealed from them.

40. O sage (Narada)! Sages do realise Him, when they attain purity of body, serenity of mind and control of the senses; but the same Truth disappears from their view, when it is assailed by the reasonings of the unrighteous (i.e., unbelievers or miscreants).

2.6.41

ādyo 'vatāraḥ puruṣaḥ parasya kālaḥ svabhāvaḥ sadasanmanaśca /
dravyaṃ vikāro guṇa indriyāṇi virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ //

The first incarnation of the Supreme is the Puruṣa; time, inherent nature, existence and non-existence, mind, / the elements, their modifications, the qualities, the senses, the cosmic body, the independent ruler, the stationary, and the moving—all belong to the Infinite.

41. The first Avatara of the Supreme and Perfect God is as Purusha (as the director of Prakriti and described as such in the Purusha Sukta); Time, Nature, (the action), (Prakriti in the form of) cause and effect, and the mind (Mahat), Ahamkara, Gunas (Satva, etc.), the body (universal and Vairaja), the five Bhutas, the mobile and the immobile.

2.6.42

ahaṃ bhavo yajña ime prajeśā dakṣādayo ye bhavadādayaśca /
svarlokapālāḥ khagalokapālā nṛlokapālāstalalokapālāḥ //

I, Bhava, and Yajña; these lords of creatures like Dakṣa and others; those such as yourself; / the guardians of the heavenly world, of the sky, of the mortal realm, and of the subterranean realms;

42. Myself, Siva, Vishnu, these Prajesas (progenitors), Daksha and others, yourself and others, the rulers of the celestial regions, the protectors of the Feathered Kingdom, Garuda and others, the rulers of the mortal world, and the rulers of the nether world (Patala);

2.6.43

gandharvavidyādharacāraṇeśā ye yakṣarakṣoraganāganāthāḥ /
ye vā ṛṣīṇām ṛṣabhāḥ pitṇāṃ daityendrasiddheśvaradānavendrāḥ /
anye ca ye pretapiśācabhūta kūṣmāṇḍayādomṛgapakṣyadhīśāḥ //

the lords of Gandharvas, Vidyādharas, and Cāraṇas; the chiefs of Yakṣas, Rākṣasas, and serpents; / the best of sages, the ancestors, the lords of Daityas, masters of Siddhas, and kings of Dānavas; / and others who are masters of Pretas, Piśācas, Bhūtas, Kūṣmāṇḍas, aquatic creatures, beasts, and birds—

43. The great Gandharvas, Vidhyadharas, Charanas, the lords of Yakshas, Rakshas, Uragas (Serpents) and Nagas, the foremost among Rishis, Pitris, Daityas, Siddhas and Danavas, and others who are leaders of ghosts, Pisachas, Kushmandas, aquatic animals, beasts and birds;

2.6.44

yat kiñca loke bhagavan mahasvad ojaḥsahasvadbalavat kṣamāvat /
śrīhrīvibhūtyātmavadadbhutārṇaṃ tattvaṃ paraṃ rūpavadasvarūpam //

whatever in the world, O blessed one, is possessed of power, vigor, strength, might, forbearance, / fortune, modesty, majesty, or consciousness, or is an ocean of wonder, is the Supreme Truth, possessing forms though inherently formless.

44. Whatever on the earth is endowed with the six kinds of Power (with the glory of supernatural power), energy, the power of the mind and the senses, dexterity (strength and skill to do), endurance, beauty, bashfulness, prosperity, intellectual faculty, wonderful (fascinating) colour, and whatever has a form or has no form, (all are but that ultimate Truth.)

2.6.45

prādhānyato yān ṛṣa āmananti līlāvatārān puruṣasya bhūmnaḥ /
āpīyatāṃ karṇakaṣāyaśoṣān anukramiṣye ta imān supeśān //

Those playful incarnations of the infinite Puruṣa that sages proclaim as foremost— / drink in these enchanting forms, which dry up the impurities in the ear, as I enumerate them.

45. O sage (Rishi), listen to my accounts of the blessed Avataras of that Perfect Purusha, of those which are considered His chief Lila-avataras (by Rishis) and which (when heard) dry up the defects in the ears. I shall proceed to relate to you these most fascinating accounts.