Chapter 6 – Cosmology: Creation of the Universe
The Sage Maitreya said:
1-2.) When the Almighty Lord beheld that His own energies—such as the Mahat-tattva and others—were unable to commence the work of creation due to their lack of harmony and coordination, He compassionately took upon Himself His divine potency known as Kāla (Time) and simultaneously entered into the twenty-three principles of creation (Mahat, Ahaṅkāra, the five senses of perception, the five organs of action, the mind, the five subtle elements, and the five gross elements) thereby activating them, and setting in motion the divine play of cosmic manifestation.
Special Note – The five subtle elements, known as Pañca-tanmātrāḥ, are the foundational sensory potentials: Śabda (sound), Sparśa (touch), Rūpa (form/sight), Rasa (taste), and Gandha (smell).
The five gross elements are called Pañca-mahābhūtāni, which constitute the physical universe: Ākāśa (ether/space), Vāyu (air), Agni (fire), Āpas (water), and Pṛthvī (earth).
3.) The Supreme Lord, having entered into the assembly of the twenty-three principles, awakened their dormant potential through His divine power of action (kriyā-śakti). By His will alone, He harmonized their functions, inspiring them to act in unison and thus setting the machinery of creation into motion.
4.) Thus empowered by the Lord, the twenty-three principles—whose latent potential was awakened by His divine will—were stirred into action. Moved by His impetus, each contributed its own unique function, and together they gave rise to the cosmic form of the Virāṭ Puruṣa, the Cosmic Body, who embodies the collective expression of all elements of creation.
5.) In other words, when the Supreme Lord entered into the group of twenty-three categories—who had taken upon themselves the task of cosmic creation—underwent a partial transformation through mutual cooperation, inspired by His divine presence. This harmonious transformation gave rise to the Virāṭ Puruṣa, the Cosmic Body—an embodiment of the universe itself, which serves as the sacred abode of all beings, both sentient (moving) and insentient (unmoving).
6.) That all-effulgent Cosmic Being (the Virāṭ Puruṣa) resided along with all the individual souls (jīvas, who at that time lay dormant in their unmanifest state). For a thousand celestial years (equivalent to 360,000 human years), He remained within the cosmic space shaped like a golden-hued egg (called Brahmāṇḍa), encompassed on all sides by the cosmic waters.
7.) Verily, the Virāṭ Puruṣa—the glorious manifestation born from the cosmic principles, endowed with the divine potencies of knowledge (jñāna-śakti), action (kriyā-śakti), and spiritual presence (cit-śakti)—divided Himself in various ways to animate creation. He became one as the indwelling spirit (antaryāmin) seated in the hearts of all beings; tenfold as the vital airs (prāṇas): {Prāṇa, Apāna, Vyāna, Udāna, Samāna, Nāga, Kūrma, Kṛkala, Devadatta, and Dhanañjaya}; and threefold as the foundational aspects of experience—Adhibhūta (pertaining to the elements and physical world), Adhidaiva (related to the divine and celestial controllers), and Adhyātma (relating to the inner self and consciousness).
Special Note –
The Virāṭ Puruṣa, the cosmic being, divided Himself into tenfold vital airs (prāṇas) to bring creation to life. This “tenfold” division refers to the five primary prāṇas (often called Pañca-prāṇa) and five secondary or minor prāṇas (often called Pañca-upa-prāṇa), each governing specific functions within the body and mind.
The Five Primary Pranas (Pañca-prāṇa): These are considered the most significant and govern the major bodily functions.
- Prāṇa:
- Function: This is the inward-moving life force, associated with inhalation, reception, and assimilation. It governs the breath, heartbeat, and overall vitality of the body. It’s often considered the fundamental life breath.
- Location: Primarily in the chest and heart region, extending from the diaphragm to the throat.
- Role: Responsible for the absorption of life energy from the air, food, and sensory experiences. It directly impacts mental clarity, focus, and overall physical health.
- Apāna:
- Function: This is the downward and outward-moving energy, associated with elimination. It governs all excretory functions like urination, defecation, menstruation, ejaculation, and childbirth.
- Location: Primarily in the lower abdomen, from the navel down to the perineum.
- Role: Essential for detoxifying the body and maintaining balance. It also influences groundedness and stability.
- Vyāna:
- Function: This is the pervasive, circulating energy that spreads throughout the entire body. It governs the circulation of blood, lymph, nerve impulses, and the movement of muscles and joints.
- Location: Distributed throughout the entire body, originating from the heart.
- Role: Ensures the harmonious functioning of all bodily systems, coordination, and the distribution of energy to every cell. It’s like the conductor of the other pranas.
- Udāna:
- Function: This is the upward-moving energy, associated with growth, expression, and the energy that moves us upward both physically and spiritually. It governs speech, swallowing, effort, enthusiasm, and the functions of the brain and sensory organs in the head.
- Location: Primarily in the throat and head region, extending from the diaphragm upward.
- Role: Influences communication, self-expression, creativity, and the ability to ascend in consciousness. It is also said to be the prana that facilitates the soul’s exit from the body at the time of death.
- Samāna:
- Function: This is the balancing and assimilating energy, located in the center of the body. It governs digestion, metabolism, and the assimilation of food, water, and even ideas. It balances the activities of Prana and Apana.
- Location: Primarily in the navel region, around the stomach and intestines.
- Role: Responsible for transforming and distributing nutrients, ensuring efficient bodily processes, and maintaining internal balance. It’s often associated with the “digestive fire” (Jatharagni).
The Five Minor Pranas (Pañca-upa-prāṇa): These are subsidiary vital airs that govern more specific, often involuntary, physiological actions.
- Nāga:
- Function: Responsible for belching and hiccups. It helps expel unwanted gases from the stomach.
- Kūrma:
- Function: Controls blinking and the opening and closing of the eyelids. It protects and keeps the eyes moist.
- Kṛkala:
- Function: Governs sneezing, coughing, hunger, and thirst. It is associated with the expulsion of irritants from the respiratory passages and the sensations of basic needs.
- Devadatta:
- Function: Responsible for yawning. It helps to regulate oxygen intake and relieve fatigue.
- Dhanañjaya:
- Function: Pervades the entire body and is the last prana to leave the body after death. It is associated with the decomposition process after death and also with sensations and twitching movements in the body.
Together, these ten pranas represent the intricate system of vital energies that the Virāṭ Puruṣa manifests to sustain all life and facilitate the myriad functions of the body and mind in the cosmic play of creation.
8.) This cosmic form (of the Virāṭ puruṣā) is the primal manifestation—the original avatāra of the Supreme Soul (Paramātmā), in whom the entire host of created beings and material elements is distinctly revealed and comprehended. He is the indwelling Soul of all living entities, a direct expansion of the Paramātmā Himself, through whom the infinite variety of existence becomes perceivable.
9.) The Virāṭ Puruṣa (the cosmic form of the Supreme Person), manifests in three principal aspects—pertaining to adhyātma (the self), adhidaiva (the divine or celestial forces), and adhibhūta (the material elements). He also reveals Himself in ten dynamic forms as the ten vital prāṇas (life-energies) that animate the body, and in a most intimate way, He dwells as a singular, sacred presence within the heart—ever resplendent as the indwelling Lord, the witness and guide of all beings.
10.) Śrī Viṣṇu (the transcendental Adhokṣaja beyond the grasp of material senses), compassionately remembered the heartfelt prayers of the presiding deities of the cosmic principles (as previously described in 3.5.48). Moved by their supplication, He, by the radiance of His divine knowledge (jñāna-śakti), envisioned and manifested the universal form—Virāṭ Puruṣa, also known as Hiraṇyagarbha—so that these divine agents might be empowered to carry out their ordained roles in the grand design of creation.
11.) Now, O dear one, listen attentively as I reveal to you how the luminous abodes of the presiding deities—who govern the senses of perception and the organs of action—manifested within the sacred body of the Cosmic Being (Virāṭ Puruṣa). Radiant with the divine effulgence of the Lord, in the form of pure consciousness, the Virāṭ Puruṣa became the living temple wherein these celestial powers found their dwelling.
12.) First of all, within the divine form of the Virāṭ Puruṣa, a mouth manifested. Into this sacred aperture entered Agni, the god of fire—one of the ten guardians of the world—along with his śakti, the power of speech. Thus, through this divine conjunction, the embodied soul (jīva) was endowed with the ability to utter words, expressing thoughts and offering praises through the gift of vāṇī (speech).
13.) Then, within the divine body of the Virāṭ Puruṣa, the palate came into being. Into this sacred abode entered Varuṇa, the celestial guardian of the waters and one of the ten protectors of the universe. He entered along with his divine potency—the sense of taste—by which the jīva perceives flavors and savors the varied essences of creation, all as an offering from the Lord’s own form.
14.) Thereafter, within the sacred body of the Virāṭ Puruṣa, a pair of nostrils came into being. These became the celestial abode of the twin Aśvinikumāras—the divine physicians of the gods and protectors of cosmic harmony. Entering through these nostrils along with their divine potency—the olfactory sense—they endowed the jīva with the subtle faculty of perceiving fragrance, allowing the soul to experience the aromatic offerings of the Lord’s creation.
15.) Then, in the divine form of the Virāṭ Puruṣa, a pair of radiant eyes manifested. Into these effulgent orbs entered Tvaṣṭā, the Sun-god—another of the universal protectors—bearing his divine potency, the sense of sight. Through this sacred faculty, the jīva became capable of beholding form and color, perceiving the world bathed in the splendor of the Lord’s light.
16.) Then upon the sacred body of the Virāṭ Puruṣa, the skin manifested—the abode of the subtle sense of touch. Into this covering entered Vāyu, the wind-god, one of the ten guardians of the world, accompanied by his divine potency, the tactile sense. Thus, through this sacred gateway, the jīva was endowed with the ability to experience touch—the softness, warmth, and movement that arise by the grace of the Lord’s all-pervading presence.
17.) Thereafter, within the majestic form of the Virāṭ Puruṣa, a pair of ears came into being. These became the sacred dwelling place of the Digdevatās—the deities who preside over the directions and pervade space itself. Entering therein with their divine potency, the sense of hearing, they granted the jīva the blessed faculty to perceive sound—be it the word of truth, the vibration of mantra, or the celestial music that echoes the Lord’s eternal līlā.
18.) Then, upon the sacred body of the Virāṭ Puruṣa, the skin—now as the seat of bodily hair—manifested. Into this abode entered the deities presiding over the herbs and plants, those that flourish and wither with the cycle of seasons. They brought with them their subtle power in the form of bodily hair, through which the jīva experiences sensations such as itching—yet another expression of the Lord’s divine arrangement, allowing the jīva to interact with His creation in multifaceted ways.
19.) Next, upon the divine form of the Virāṭ Puruṣa, the generative organ appeared—sacred as the abode of Prajāpati, the lord of creation and progenitor of living beings. Entering this seat of creative power along with his śakti—the potency of procreation—he bestowed upon the jīva the capacity to participate in the sacred act of reproduction, through which the joy of union and the continuity of life are divinely ordained as part of the Lord’s eternal design.
20.) Thereafter, within the universal form of the Virāṭ Puruṣa, the anus manifested as a necessary organ of purification. Into this abode entered Mitra (one of the twelve Ādityas—sons of Aditi—who take turns presiding over the sun, each for a month, and who serve as guardians of cosmic order). Along with his divine potency, the function of excretion, he enabled the jīva to evacuate waste, maintaining balance within the body—yet another sacred function woven into the grand design of the Lord’s creation, ensuring the harmony of embodied existence.
21.) Again, upon the majestic body of the Virāṭ Puruṣa, a pair of arms appeared—symbolic of strength and action. Into these limbs entered Indra, the king of the celestial realms and sovereign of Svarga, bringing with him his divine potency—the ability to grasp and release objects. Through this sacred endowment, the jīva was empowered to act in the world, to earn a livelihood, and to engage in karma—thus participating in the Lord’s cosmic play through the dynamic balance of giving and receiving.
22.) Further, upon the divine form of the Virāṭ Puruṣa, a pair of feet manifested—firm and all-supporting. Into these auspicious limbs entered Lord Viṣṇu Himself, the Supreme Protector and Sustainer of the universe. Along with His divine śakti—the faculty of locomotion—He bestowed upon the jīva the sacred ability to move and journey toward his intended destination. Thus, every step taken by the soul is sanctified as a movement within the grand unfolding of the Lord’s eternal līlā.
23.) Subsequently, within the sacred being of the Virāṭ Puruṣa, the faculty of intellect (buddhi) manifested—shining as the seat of divine discernment (a part of the Antaḥkaraṇa). Into this exalted abode entered Brahmā (the cosmic creator and consort of Sarasvatī, the goddess of wisdom and speech). Accompanied by his śakti—the power of understanding—he endowed the jīva with the luminous faculty of comprehension, by which knowledge is apprehended, truth discerned, and the path to the Supreme realized through divine insight.
Special Note –
Antaḥkaraṇa means “inner instrument”, it refers to the totality of the mind and its various faculties.
Antaḥkaraṇa is considered to have four components, and they are:
- Buddhi : The intellect or higher mind, which is responsible for discrimination, decision-making, and judgment. It discerns truth from falsehood.
- Manas : The mind, which processes sensory input, generates thoughts, desires, and doubts. It’s the lower mind, often described as the faculty of volition and doubt.
- Ahaṃkāra : The ego or “I-maker,” which creates the sense of individual identity and ownership (“I am,” “this is mine”).
- Citta : The memory or consciousness, the storehouse of impressions, past experiences, and subconscious patterns (samskaras).
Hence, as per the above verse, Lord Brahmā becomes the presiding deity of Buddhi, which is a part of the Antaḥkaraṇa.
24.) Thereafter, within the sanctified form of the Virāṭ Puruṣa, the heart manifested—the sacred seat of emotion and inner reflection (a part of the Antaḥkaraṇa). Into this tender abode entered Candra, the moon-god, gentle and soothing, who governs the rhythms of the mind. Accompanied by his divine potency—manas, the mind—he granted the jīva the capacity to think, imagine, and reflect, weaving countless thoughts, desires, and emotions within the vast inner sky of consciousness, all under the gentle light of the Lord’s own divine presence.
25.) Thereafter, within the cosmic form of the Virāṭ Puruṣa, ahaṅkāra, the sense of ego or self-identity, came into being. Into this powerful abode entered Rudra, the fierce yet compassionate deity who presides over the ego and transformation. Accompanied by his divine potency—the sense of individuality or “I-ness”—he bestowed upon the jīva the capacity to perceive a personal identity, by which the soul takes up duties, responsibilities, and roles within the grand unfolding of the Lord’s divine will. Though born of limitation, even ego becomes an instrument in the hands of the Supreme.
26.) Then, within the sacred body of the Virāṭ Puruṣa, citta—the seat of inner awareness and reflection—manifested. This became the abode of Brahmā (the deity who presides over the Mahat Tattva, the principle of cosmic intelligence). Entering this subtle realm along with his divine potency—the faculty of intellection—he endowed the jīva with the power to discern, to reflect, and to distinguish between right and wrong, truth and untruth. Thus, through the illumination of citta, the soul becomes capable of turning inward, guided by divine wisdom toward the Supreme.
Special Note – This verse describes the manifestation of cosmic faculties within the Virāṭ Puruṣa (the Cosmic Form of the Supreme Being) and the role of Brahmā in animating these faculties in individual living entities (jīvas). The Brahmā of verse 23 and this verse 26 are not distinct deities, but rather refer to different aspects or functions of the same deity, Lord Brahmā, in relation to different cosmic principles and duties he partakes upon.
- In verse 23, Brahmā is the bestower of Buddhi, the higher intellect that allows for knowledge and spiritual insight, often associated with his role as the creator and the source of Vedic knowledge.
- In verse 26, Brahmā is the presiding deity of the Mahat Tattva, which is the foundational principle of cosmic intelligence from which Citta, the faculty of inner awareness and reflection, arises. His role here is to facilitate the development of the jīva’s capacity for deep internal processing, moral judgment, and turning inward.
27.) From the glorious head of the Virāṭ Puruṣa emanated the heavenly realms (Svarga-loka), from His lotus-like feet arose Bhūmi, the Earth, and from His navel emerged Antarikṣa, the vast expanse of the sky that bridges the celestial and terrestrial worlds. In these three regions dwell various beings—the gods, humans, ghosts, and others—each manifesting as evolutes of the three guṇas: Sattva, Rajas, and Tamas. Thus, the entire cosmos, with its stratified planes of existence, flows forth from His transcendental form, a divine orchestration of the guṇas, all resting in His supreme will.
Special Note – What is Antarikṣa? It is the space between the Earth (Bhūmi / Pṛthivī) and the Heaven (Dyau or Svarga). It’s the “middle space,” or the “atmosphere” and “sky.” This makes it the second of the three traditional realms or “lokas” (worlds): 1.) Bhūloka: The Earthly realm, 2.) Antarikṣa (or Bhuvarloka): The intermediate realm, the atmosphere, or lower heaven, 3.) Svarloka (or Dyuloka): The celestial or heavenly realm.
The Antarikṣa encompasses the air, atmosphere, and the visible sky. This is where clouds form, wind blows, and celestial bodies like the sun and moon are seen.
Antarikṣa is described as the dwelling place for certain deities, celestial beings, or spirits, such as: Vāyu (Wind god). Sometimes, Gandharvas (celestial musicians), Apsaras (nymphs), and Yakṣas (nature spirits) are said to reside here. Antarikṣa is not just empty space; it’s a dynamic realm that connects the earthly and heavenly spheres. It acts as a boundary and a conduit for various cosmic elements and forces.
28-29.) Of these beings, those endowed with the predominance of Sattva-guṇa—the mode of purity and harmony—took their abode in the heavenly realms (Svarga-loka), thus becoming the devas, radiant and godlike in nature. Human beings, along with creatures who serve them and share their dynamic tendencies, were situated upon the earth, shaped by the influence of Rajo-guṇa, the quality of activity and desire. As for the hosts of Rudra’s attendants—spirits, ghosts, and other ethereal beings—they came to dwell in the intermediate space, the sky that stretches between heaven and earth, corresponding to the navel of the Cosmic Being. Thus, all beings were gracefully placed within the vast body of the Virāṭ Puruṣa, according to their nature and the guṇas that govern them.
Special Note –
Antarikṣa refers to the intermediate space or atmospheric realm that separates the Earth (Pṛthvī) and the heavens (Dyaus or Svarga loka). It’s a crucial part of the three-tiered cosmic structure. Several deities are primarily associated with or reside in Antarikṣa, here are a few:
- Indra : Often considered the predominant deity of Antarikṣa. He is the god of storms, lightning, rain, and the king of the Devās. He controls both Svarga Loka and Antarikṣa.
- Vāyu or Vāta : The god of wind and air, naturally associated with the atmospheric space.
- Rudra and the Maruts : Rudra, a fierce storm god and a precursor to lord śiva, is strongly linked to atmospheric phenomena. The Maruts are a group of storm deities who are his companions and are also associated with the winds and atmospheric activities.
- Parjanya : The god of rain and thunder, closely linked to the atmospheric activities that bring precipitation.
- Mātariśvan or Mātariśva : A Vedic deity associated with the atmosphere and fire, particularly the transmission of fire.
- Āpaḥ: Deities of the waters, including the atmospheric waters in the form of clouds and rain. This can also be seen in the context of Apām-napāta, a deity associated with the waters of the atmosphere or celestial waters.
- Ahirbudhnya : A serpent deity associated with the atmosphere, the depths, and often the celestial waters.
- Trita Āptya: Another atmospheric deity, often associated with water, purifying waters, and sometimes linked to Indra.
Also beings such as Gandharvas, Apsaras, and Yakṣas inhabit this region, the deities listed above are most prominently identified with Antarikṣa as their primary abode or sphere of influence due to their inherent connections with atmospheric phenomena.
30.) O Vidura, noble ornament of the Kuru lineage, from the mouth of the Virāṭ Puruṣa arose the sacred Vedas, the eternal source of divine wisdom. Along with them emerged the Brāhmaṇa, born from that very mouth, one among the four varṇas (the social orders). Because he sprang from the seat of divine speech and knowledge, he was entrusted with the sacred duty of preserving, teaching, and upholding dharma.
31.) From the mighty arms of the Virāṭ Puruṣa arose the noble vocation of the Kṣatriya, born to uphold justice and protect the realm. Endowed with strength and valour, he is a radiant manifestation of Śrī Viṣṇu, the eternal protector of the universe. Charged with the sacred duty of shielding the other varṇas from harm, he defends the path of dharma against the forces of adharma—thieves, tyrants, and oppressors—thus serving as the divine arm of righteousness in the Lord’s cosmic order.
32.) From the powerful thighs of that Cosmic Being (Virāṭ Puruṣa), arose the noble vocations of the Vaiśya (related to agriculture, trade, and cattle-rearing), which sustain the world by providing food, wealth, and the essential means of livelihood. Along with these sacred duties appeared the Vaiśya himself, who, by diligently performing his prescribed work, becomes the provider and nourisher of society, ensuring the well-being of all beings. Thus, through the Lord’s divine arrangement, the Vaiśya serves as the pillar of prosperity, maintaining the flow of abundance in the grand harmony of creation.
33.) From the lotus feet of the Supreme Lord, the Cosmic Being (Virāṭ Puruṣa), sprang forth the sacred vocation of sevā—humble service—the very foundation upon which all other duties rest and flourish. To fulfill this noble calling, there arose the Śūdra, whose dedicated service upholds the functioning of society. Born from the Lord’s divine feet, the Śūdra’s selfless work becomes an offering of love & devotion, and through such devoted action, he attains the pleasure and grace of the Lord Himself, who is ever pleased by sincere humility and faithful service.
34.) For the purification of their hearts, all four varṇas (Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra) worship with reverence their Divine Father, Śrī Hari, from whom they were all born, along with their respective duties. By faithfully performing their own prescribed duties as sacred offerings, they honor the Supreme Lord, the source of their being and the sustainer of all dharma, seeking His grace and the awakening of divine love (prema) in their hearts.
35.) O Vidura, who indeed can dare to fully grasp or describe in detail this vast and wondrous universe, brought into being by the Yoga-Māyā of the Almighty Lord? He, the Supreme, manifests as Kāla (Time), Karma (Action), and Svabhāva (Innate Nature)—through whose inscrutable power the cosmos moves, evolves, and dissolves. Even the wisest are bewildered by His divine play, for it is He alone, hidden beyond the veil of Māyā, who orchestrates all creation, sustaining it by His mere glance.
36.) Yet, O beloved Vidura, though my speech has been tainted by worldly and profane utterances, I now strive to sanctify my tongue by singing the glories of Śrī Hari, to the best of my humble capacity and in accordance with what I have heard from the lips of realized souls. For even a faltering hymn, offered with sincerity and devotion, becomes pure when it is directed toward the Lord of all purity, whose holy names alone have the power to cleanse the heart and uplift the soul.
37.) The wise and realized souls affirm that the true purpose of human speech is fulfilled only when it is used to glorify the Supreme Lord, Śrī Hari, who is the crest-jewel among the most exalted and renowned. Likewise, they declare that the ears attain their highest sanctity when they are bathed in the nectar of divine kathā—the sacred discourses of Śrī Hari—as spoken by learned and saintly devotees. For in such remembrance and hearing alone lies the path to purification, liberation, and divine love (prema-bhakti).
38.) Tell me, was it ever possible even for Brahmā, the foremost among seers and the creator of the universe, to comprehend the boundless glory of Śrī Hari, the all-pervading Supreme Spirit, even after pondering upon Him for a thousand celestial years with a mind matured by the deepest yogic absorption? Nay, the infinite majesty of the Lord remains ever beyond the grasp of even the highest intellect, for He is Adhokṣaja—transcending the reach of thought, word, and sense.
39.) Therefore, the Māyā of the Supreme Lord deludes even those who are themselves masters of illusion. When Brahmā, the cosmic creator born from the lotus of Nārāyaṇa, cannot comprehend the mysterious workings of Śrī Hari’s Māyā, how then can ordinary human beings, bound by time and ignorance, ever hope to grasp it? Truly, only by the Lord’s grace can one cross this unfathomable ocean of illusion.
40.) Obeisance unto that Supreme Lord, whose glories lie beyond the reach of both speech and mind—before whom even Rudra, the presiding deity of ego, along with the other gods who govern the senses and actions, must turn back, with their efforts humbled, unable to comprehend or attain Him. To that inaccessible, infinite, and all-transcendent Bhagavān, we offer our loving prostrations.
Thus ends the sixth discourse entitled “Cosmology: Creation of the Universe”, in Book Three of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized Souls).
Summarization Of The Entire Chapter :
When the Almighty Bhagavān beheld that His own energies—the principles of creation such as Mahat, Ahaṅkāra, the senses, the elements—were unable to act harmoniously, He, out of boundless compassion, infused them with His divine potency of Time (Kāla). By entering into these twenty-three principles with His kriyā-śakti (power of action), He awakened their dormant potential and set the grand symphony of creation into motion. Thus, what was inert and lifeless began to vibrate with divine purpose, for the Lord Himself had become their hidden soul, harmonizing their functions for His cosmic play (līlā).
From this union of the principles, stirred and sanctified by His will, arose the glorious Virāṭ Puruṣa—the Cosmic Being, the first manifestation of Bhagavān in creation. Within Him resided all beings, both manifest and unmanifest, sheltered within the golden egg of the universe (Brahmāṇḍa) for a thousand celestial years. This Virāṭ Puruṣa became the living embodiment of the universe, radiant with the threefold powers of knowledge (jñāna), action (kriyā), and consciousness (cit). He expanded Himself in many ways: as the indwelling Lord within all hearts, as the tenfold vital airs (prāṇas) that animate life, and as the triple division of experience—Adhibhūta, Adhidaiva, and Adhyātma.
The Virāṭ Puruṣa is no ordinary form—He is the universal avatāra, the Paramātmā Himself revealed in cosmic splendor. In Him, the entire range of existence finds its abode. Moved by the prayers of the cosmic deities, Bhagavān manifested this form so that they might find their rightful places and powers within creation. One by one, the presiding deities entered His sacred body: Agni into the mouth with the power of speech, Varuṇa into the palate with the faculty of taste, the Aśvins into the nostrils with the sense of smell, Sūrya into the eyes with the power of sight, Vāyu into the skin with the sense of touch, and the Dik-pālas into the ears with the sense of hearing. Each sense and organ of the jīva thus found its origin in the limbs of this divine body, sanctified by the entrance of their respective deities.
In this way, every function of embodied life was woven into the form of the Virāṭ Puruṣa: the plants entered as bodily hair, Prajāpati into the generative organ, Mitra into the anus, Indra into the arms, Viṣṇu into the feet, Brahmā into the intellect, Candra into the mind, Rudra into the ego, and once again Brahmā into the citta, the seat of inner awareness. Even the realms of existence—heaven, earth, and the intermediate space—arose from His head, feet, and navel respectively. The devas, humans, and ethereal beings found their rightful places according to the guṇas that predominated in them—sattva, rajas, or tamas.
From His mouth arose the Brāhmaṇas, entrusted with the Vedas and the guardianship of dharma. From His arms appeared the Kṣatriyas, protectors of justice and strength. From His thighs came the Vaiśyas, the sustainers of society through trade, agriculture, and wealth. From His lotus feet appeared the Śūdras, whose seva (service) is the foundation of all society. Each varṇa, born of His divine form, was meant to worship Him alone, their eternal source, by offering their prescribed duties as acts of love and devotion. In this way, the entire structure of human society became sanctified as a means of serving the Lord and awakening prema in the heart.
O how wondrous is this universe, born of Bhagavān’s Yoga-māyā! Who can ever measure its vastness or fathom the depth of His creative play? Even Brahmā, the creator himself, cannot fully comprehend Him after ages of contemplation. Words falter, thoughts fall silent before His infinite glory. And yet, sages declare that even imperfect words, if spoken to glorify Śrī Hari, become sanctified. Indeed, the very purpose of speech is to sing His glories, and the purpose of the ears is to drink the nectar of His kathā. When thus engaged, the soul attains purification, liberation, and most of all, divine love for Him who is the very soul of the universe.
Thus, O Vidura, the Virāṭ Puruṣa is none other than Bhagavān Himself—lovingly pervading, sustaining, and guiding all beings. He reveals Himself through every sense, every organ, every loka, and every dharmic order of life. Yet, transcending all, He remains the infinite Adhokṣaja, beyond the grasp of thought and word. To remember Him is the true wealth of life, to glorify Him is the highest use of speech, and to hear of Him is the supreme joy of the soul.
Short Questions & Answers :
Q1. What happened when the cosmic principles could not function in harmony?
A1. Bhagavān, out of compassion, infused them with His own energy of Time (Kāla) and kriyā-śakti (power of action). By this, the previously inert elements began to cooperate, setting the creation in motion.
Q2. Who arose as the first manifestation of Bhagavān in creation?
A2. From the combination of these principles arose the Virāṭ Puruṣa—the Cosmic Being—who embodies the entire universe and is Bhagavān Himself revealed in majestic form.
Q3. What was the condition of the Virāṭ Puruṣa in the beginning?
A3. For a thousand celestial years, He lay within the golden cosmic egg (Brahmāṇḍa), unmanifest and resting, with all beings sheltered within Him.
Q4. How did the devas become established in creation?
A4. One by one, the presiding deities entered into the limbs of the Virāṭ Puruṣa: Agni into His mouth, Varuṇa into His tongue, the Aśvins into His nostrils, Sūrya into His eyes, Vāyu into His skin, Dik-pālas into His ears, Prajāpati into the generative organ, Mitra into the anus, Indra into the arms, Viṣṇu into the feet, Brahmā into the intellect, Candra into the mind, and Rudra into the ego.
Q5. What do these entrances signify?
A5. They show that all sensory powers, bodily functions, and cosmic forces are inseparably linked to Bhagavān’s universal body. Nothing exists apart from Him—He is the indwelling source and controller.
Q6. How were the realms of existence formed from the Virāṭ Puruṣa?
A6. From His head arose the heavenly realms, from His feet the earthly plane, and from His navel the intermediate space (antarikṣa). In this way, the three worlds were established within His body.
Q7. How were different beings assigned their place in creation?
A7. According to the predominance of the guṇas—sattva, rajas, and tamas—the devas, humans, and spirits respectively found their dwelling places within His form.
Q8. How did the four varṇas (orders of human society) arise?
A8. From His mouth came the Brāhmaṇas (teachers of the Veda and dharma), from His arms the Kṣatriyas (protectors), from His thighs the Vaiśyas (sustainers through trade and farming), and from His feet the Śūdras (servants and supporters).
Q9. What was the true purpose of the varṇas?
A9. Each varṇa was meant to worship the Supreme Lord, their eternal source, by dedicating their natural duties to Him in devotion. Thus, all social functions became sanctified as paths of bhakti.
Q10. Why is this manifestation called the Virāṭ Puruṣa?
A10. Because He is the vast, all-encompassing Person in whom all beings, organs, senses, deities, worlds, and dharmas reside. He is both the visible form of the cosmos and the hidden Paramātmā.
Q11. What do sages say about the value of describing this cosmic form?
A11. They declare that even imperfect words become holy when used to glorify Bhagavān. The true purpose of speech is to praise Him, the purpose of ears is to hear His kathā, and the purpose of the mind is to meditate upon Him.
Q12. How does this knowledge purify the soul?
A12. By realizing that all faculties, worlds, and social orders belong to Him, the devotee sees everything as His manifestation, surrenders attachment, and awakens prema (divine love).
Q13. Can Bhagavān ever be fully comprehended?
A13. No. Even Brahmā cannot fully measure the Lord’s glory. Yet, through hearing His līlās, serving Him with devotion, and remembering His universal form, one becomes purified and attains Him beyond the reach of words and thought.
Q14. What is the final message of this chapter?
A14. The Virāṭ Puruṣa is none other than Bhagavān Himself, lovingly pervading and sustaining the universe. Remembering Him is life’s true wealth, glorifying Him is the highest purpose of speech, and hearing His kathā is the supreme joy of the soul.
