Bhagavata Purana — Skandha 2 — Chapter 5
SB 2 5.1
नारद उवाच देवदेव नमस्ते ऽस्तु भूतभावन पूर्वज तद्विजानीहि यज् ज्ञानम् आत्मतत्त्वनिदर्शनम्
nārada uvāca devadeva namaste 'stu bhūtabhāvana pūrvaja tadvijānīhi yaj jñānam ātmatattvanidarśanam
Nārada said: God of gods, homage be to you, O begetter of beings, O firstborn; make known that knowledge which reveals the truth of the self.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.2
यद्रूपं यदधिष्ठानं यतः सृष्टम् इदं प्रभो यत् संस्थं यत् परं यच् च तत् तत्त्वं वद तत्त्वतः
yadrūpaṃ yadadhiṣṭhānaṃ yataḥ sṛṣṭam idaṃ prabho yat saṃsthaṃ yat paraṃ yac ca tat tattvaṃ vada tattvataḥ
What is its form, what its foundation, from what this was created, O lord, in what it rests, what is beyond it — tell that truth as it truly is.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.3
सर्वं ह्येतद्भवान् वेद भूतभव्यभवत्प्रभुः करामलकवद्विश्वं विज्ञानावसितं तव
sarvaṃ hyetadbhavān veda bhūtabhavyabhavatprabhuḥ karāmalakavadviśvaṃ vijñānāvasitaṃ tava
For all this you know, you who are lord of past, future and present; the universe is comprehended by your knowledge as if it were a myrobalan fruit in the hand.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.4
यद्विज्ञानो यदाधारो यत्परस्त्वं यदात्मकः एकः सृजसि भूतानि भूतैरेवात्ममायया
yadvijñāno yadādhāro yatparastvaṃ yadātmakaḥ ekaḥ sṛjasi bhūtāni bhūtairevātmamāyayā
Knowing what, having what as your support, with what beyond you, having what as your essence, you alone create the beings out of the (elemental) beings by your own māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.5
आत्मन् भावयसे तानि न पराभावयन् स्वयम् आत्मशक्तिम् अवष्टभ्य ऊर्णनाभिरिवाक्लमः
ātman bhāvayase tāni na parābhāvayan svayam ātmaśaktim avaṣṭabhya ūrṇanābhirivāklamaḥ
In yourself you bring them into being, yourself not being overpowered (by anything else), resting upon your own power, tireless like a spider.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 5.6
नाहं वेद परं ह्यस्मिन् नापरं न समं विभो नामरूपगुणैर्भाव्यं सदसत् किञ्चिदन्यतः
nāhaṃ veda paraṃ hyasmin nāparaṃ na samaṃ vibho nāmarūpaguṇairbhāvyaṃ sadasat kiñcidanyataḥ
I do not know, O all-pervading one, anything in this (world) higher, lower, or equal (to you), nor anything, existent or non-existent, to be conceived through name, form and qualities as coming from another (source).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 5.7
स भवान् अचरद्घोरं यत् तपः सुसमाहितः तेन खेदयसे नस्त्वं पराशङ्कां च यच्छसि
sa bhavān acaradghoraṃ yat tapaḥ susamāhitaḥ tena khedayase nastvaṃ parāśaṅkāṃ ca yacchasi
Yet you, your lordship, well-concentrated, performed that terrible austerity; by that you distress us and cause us to suspect something higher (than you).
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.8
एतन् मे पृच्छतः सर्वं सर्वज्ञ सकलेश्वर विजानीहि यथैवेदम् अहं बुध्ये ऽनुशासितः
etan me pṛcchataḥ sarvaṃ sarvajña sakaleśvara vijānīhi yathaivedam ahaṃ budhye 'nuśāsitaḥ
All this that I ask, O all-knowing one, O lord of all — make it known, so that, being instructed, I may understand it.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.9
ब्रह्मोवाच सम्यक् कारुणिकस्येदं वत्स ते विचिकित्सितम् यदहं चोदितः सौम्य भगवद्वीर्यदर्शने
brahmovāca samyak kāruṇikasyedaṃ vatsa te vicikitsitam yadahaṃ coditaḥ saumya bhagavadvīryadarśane
Brahmā said: Rightly, dear child, has this doubt of yours, who are compassionate, arisen; for by it, gentle one, I am prompted to (speak of) the sight of the Lord's power.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 5.10
नानृतं तव तच् चापि यथा मां प्रब्रवीषि भोः अविज्ञाय परं मत्त एतावत् त्वं यतो हि मे
nānṛtaṃ tava tac cāpi yathā māṃ prabravīṣi bhoḥ avijñāya paraṃ matta etāvat tvaṃ yato hi me
Nor is that untrue which you say of me, sir; for you speak thus of me only because you have not known what is higher than me.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.11
येन स्वरोचिषा विश्वं रोचितं रोचयाम्यहम् यथार्को ऽग्निर्यथा सोमो यथर्क्षग्रहतारकाः
yena svarociṣā viśvaṃ rocitaṃ rocayāmyaham yathārko 'gniryathā somo yatharkṣagrahatārakāḥ
By whose own radiance the universe is made to shine, I make it shine, as does the sun, or fire, or the moon, or the constellations, planets and stars.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.12
तस्मै नमो भगवते वासुदेवाय धीमहि यन्मायया दुर्जयया मां वदन्ति जगद्गुरुम्
tasmai namo bhagavate vāsudevāya dhīmahi yanmāyayā durjayayā māṃ vadanti jagadgurum
To him, the Lord Vāsudeva, we offer homage and turn our thought — by whose invincible māyā they call me the teacher of the world.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.13
विलज्जमानया यस्य स्थातुम् ईक्षापथे ऽमुया विमोहिता विकत्थन्ते ममाहम् इति दुर्धियः
vilajjamānayā yasya sthātum īkṣāpathe 'muyā vimohitā vikatthante mamāham iti durdhiyaḥ
By that (māyā) of his, which is ashamed to stand in his line of sight, the ill-minded, being deluded, boast, 'mine', 'I'.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.14
द्रव्यं कर्म च कालश्च स्वभावो जीव एव च वासुदेवात् परो ब्रह्मन् न चान्यो ऽर्थो ऽस्ति तत्त्वतः
dravyaṃ karma ca kālaśca svabhāvo jīva eva ca vāsudevāt paro brahman na cānyo 'rtho 'sti tattvataḥ
Substance, action, time, one's own nature, and the living being too — none of these, O brahmin, is other than Vāsudeva, nor is there in truth any other reality.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.15
नारायणपरा वेदा देवा नारायणाङ्गजाः नारायणपरा लोका नारायणपरा मखाः
nārāyaṇaparā vedā devā nārāyaṇāṅgajāḥ nārāyaṇaparā lokā nārāyaṇaparā makhāḥ
The Vedas have Nārāyaṇa as their highest aim; the gods are born from Nārāyaṇa's body; the worlds have Nārāyaṇa as their end; the sacrifices have Nārāyaṇa as their goal.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.16
नारायणपरो योगो नारायणपरं तपः नारायणपरं ज्ञानं नारायणपरा गतिः
nārāyaṇaparo yogo nārāyaṇaparaṃ tapaḥ nārāyaṇaparaṃ jñānaṃ nārāyaṇaparā gatiḥ
Yoga has Nārāyaṇa as its goal; austerity has Nārāyaṇa as its goal; knowledge has Nārāyaṇa as its goal; the (final) destination is Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.17
तस्यापि द्रष्टुरीशस्य कूटस्थस्याखिलात्मनः सृज्यं सृजामि सृष्टो ऽहम् ईक्षयैवाभिचोदितः
tasyāpi draṣṭurīśasya kūṭasthasyākhilātmanaḥ sṛjyaṃ sṛjāmi sṛṣṭo 'ham īkṣayaivābhicoditaḥ
Of him too — the witness, the Lord, the unmoving one, the Self of all — I, myself created, create what is to be created, impelled by his mere glance.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.18
सत्त्वं रजस्तम इति निर्गुणस्य गुणास्त्रयः स्थितिसर्गनिरोधेषु गृहीता मायया विभोः
sattvaṃ rajastama iti nirguṇasya guṇāstrayaḥ sthitisarganirodheṣu gṛhītā māyayā vibhoḥ
Sattva, rajas and tamas — these three qualities belong to the qualityless, all-pervading one; they are assumed by (his) māyā for the maintenance, creation and dissolution (of the world).
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.19
कार्यकारणकर्तृत्वे द्रव्यज्ञानक्रियाश्रयाः बध्नन्ति नित्यदा मुक्तं मायिनं पुरुषं गुणाः
kāryakāraṇakartṛtve dravyajñānakriyāśrayāḥ badhnanti nityadā muktaṃ māyinaṃ puruṣaṃ guṇāḥ
In (their functioning as) effect, cause and agent, being the supports of substance, knowledge and action, the guṇas constantly bind the ever-free Person, the possessor of māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.20
स एष भगवांल् लिङ्गैस्त्रिभिरेतैरधोक्षजः स्वलक्षितगतिर्ब्रह्मन् सर्वेषां मम चेश्वरः
sa eṣa bhagavāṃl liṅgaistribhiretairadhokṣajaḥ svalakṣitagatirbrahman sarveṣāṃ mama ceśvaraḥ
That very Lord, Adhokṣaja, whose course is known to himself alone (yet is indicated) by these three marks, O brāhmaṇa, is the ruler of all and of me too.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 5.21
कालं कर्म स्वभावं च मायेशो मायया स्वया आत्मन् यदृच्छया प्राप्तं विबुभूषुरुपाददे
kālaṃ karma svabhāvaṃ ca māyeśo māyayā svayā ātman yadṛcchayā prāptaṃ vibubhūṣurupādade
The Lord of māyā, wishing to manifest, by his own māyā took up time, action and inherent nature, which had come of themselves into (his) Self.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.22
कालाद्गुणव्यतिकरः परिणामः स्वभावतः कर्मणो जन्म महतः पुरुषाधिष्ठितादभूत्
kālādguṇavyatikaraḥ pariṇāmaḥ svabhāvataḥ karmaṇo janma mahataḥ puruṣādhiṣṭhitādabhūt
From time came the agitation of the guṇas, from inherent nature the transformation, and from action arose the birth of the mahat, which is presided over by the Person.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.23
महतस्तु विकुर्वाणाद्रजःसत्त्वोपबृंहितात् तमःप्रधानस्त्वभवद्द्रव्यज्ञानक्रियात्मकः
mahatastu vikurvāṇādrajaḥsattvopabṛṃhitāt tamaḥpradhānastvabhavaddravyajñānakriyātmakaḥ
But from the mahat, transforming and swollen with rajas and sattva, there arose the one in which tamas predominates, consisting of substance, knowledge and action.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.24
सो ऽहङ्कार इति प्रोक्तो विकुर्वन् समभूत् त्रिधा वैकारिकस्तैजसश्च तामसश्चेति यद्भिदा द्रव्यशक्तिः क्रियाशक्तिर्ज्ञानशक्तिरिति प्रभो
so 'haṅkāra iti prokto vikurvan samabhūt tridhā vaikārikastaijasaśca tāmasaśceti yadbhidā dravyaśaktiḥ kriyāśaktirjñānaśaktiriti prabho
That is called ahaṅkāra (ego); transforming, it became threefold: the vaikārika, the taijasa and the tāmasa — by whose division there is the power of substance, the power of action and the power of knowledge, O lord.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.25
तामसादपि भूतादेर्विकुर्वाणादभून् नभः तस्य मात्रा गुणः शब्दो लिङ्गं यद्द्रष्टृदृश्ययोः
tāmasādapi bhūtādervikurvāṇādabhūn nabhaḥ tasya mātrā guṇaḥ śabdo liṅgaṃ yaddraṣṭṛdṛśyayoḥ
From the tāmasa (ego), the source of the elements, as it transformed, arose space (ether); its subtle measure and quality is sound, which is the mark of the seer and the seen.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.26
नभसो ऽथ विकुर्वाणादभूत् स्पर्शगुणो ऽनिलः परान्वयाच् छब्दवांश्च प्राण ओजः सहो बलम्
nabhaso 'tha vikurvāṇādabhūt sparśaguṇo 'nilaḥ parānvayāc chabdavāṃśca prāṇa ojaḥ saho balam
Then from space, as it transformed, arose air with touch as its quality, and, by connection with what preceded it, possessing sound as well — and (also) breath, vitality, endurance and strength.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.27
वायोरपि विकुर्वाणात् कालकर्मस्वभावतः उदपद्यत तेजो वै रूपवत् स्पर्शशब्दवत्
vāyorapi vikurvāṇāt kālakarmasvabhāvataḥ udapadyata tejo vai rūpavat sparśaśabdavat
From air too, as it transformed, through time, action and inherent nature, there arose fire, possessing form together with touch and sound.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.28
तेजसस्तु विकुर्वाणादासीदम्भो रसात्मकम् रूपवत् स्पर्शवच् चाम्भो घोषवच् च परान्वयात्
tejasastu vikurvāṇādāsīdambho rasātmakam rūpavat sparśavac cāmbho ghoṣavac ca parānvayāt
But from fire, as it transformed, came water whose essence is taste; and water has form and touch, and, by connection with what preceded, sound as well.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.29
विशेषस्तु विकुर्वाणादम्भसो गन्धवान् अभूत् परान्वयाद्रसस्पर्श शब्दरूपगुणान्वितः
viśeṣastu vikurvāṇādambhaso gandhavān abhūt parānvayādrasasparśa śabdarūpaguṇānvitaḥ
But from water, as it transformed, arose the differentiated (element, earth) possessing smell, and, by connection with what preceded, endowed with the qualities of taste, touch, sound and form.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.30
वैकारिकान् मनो जज्ञे देवा वैकारिका दश दिग्वातार्कप्रचेतो ऽश्वि वह्नीन्द्रोपेन्द्रमित्रकाः
vaikārikān mano jajñe devā vaikārikā daśa digvātārkapraceto 'śvi vahnīndropendramitrakāḥ
From the vaikārika (ego) the mind was born, and (also) the ten vaikārika gods: the deities of the directions, wind, sun, Pracetas (waters), the Aśvins, fire, Indra, Upendra and Mitra.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.31
तैजसात् तु विकुर्वाणादिन्द्रियाणि दशाभवन् ज्ञानशक्तिः क्रियाशक्तिर्बुद्धिः प्राणश्च तैजसौ श्रोत्रं त्वग्घ्राणदृग्जिह्वा वाग्दोर्मेढ्राङ्घ्रिपायवः
taijasāt tu vikurvāṇādindriyāṇi daśābhavan jñānaśaktiḥ kriyāśaktirbuddhiḥ prāṇaśca taijasau śrotraṃ tvagghrāṇadṛgjihvā vāgdormeḍhrāṅghripāyavaḥ
But from the taijasa (ego), as it transformed, the ten senses came into being: the power of knowledge and the power of action, the intellect and the vital breath, both being taijasa — ear, skin, nose, eye, tongue, speech, hands, genitals, feet and anus.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.32
यदैते ऽसङ्गता भावा भूतेन्द्रियमनोगुणाः यदायतननिर्माणे न शेकुर्ब्रह्मवित्तम
yadaite 'saṅgatā bhāvā bhūtendriyamanoguṇāḥ yadāyatananirmāṇe na śekurbrahmavittama
When these entities, unconjoined — the elements, senses, mind and qualities — were unable to accomplish the making of the body, O best of knowers of Brahman,
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.33
तदा संहत्य चान्योन्यं भगवच्छक्तिचोदिताः सदसत्त्वम् उपादाय चोभयं ससृजुर्ह्यदः
tadā saṃhatya cānyonyaṃ bhagavacchakticoditāḥ sadasattvam upādāya cobhayaṃ sasṛjurhyadaḥ
then, joining together with one another, impelled by the Lord's power, taking on both the gross and the subtle, they produced this (egg).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 5.34
वर्षपूगसहस्रान्ते तदण्डम् उदके शयम् कालकर्मस्वभावस्थो जीवो ञ्जीवम् अजीवयत्
varṣapūgasahasrānte tadaṇḍam udake śayam kālakarmasvabhāvastho jīvo ñjīvam ajīvayat
At the end of a great many thousand years, that egg lying in the water — the living one, abiding in time, action and inherent nature, enlivened that lifeless (egg).
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.35
स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गतः सहस्रोर्वङ्घ्रिबाह्वक्षः सहस्राननशीर्षवान्
sa eva puruṣastasmādaṇḍaṃ nirbhidya nirgataḥ sahasrorvaṅghribāhvakṣaḥ sahasrānanaśīrṣavān
That same Person, having burst the egg, came forth from it, possessing a thousand thighs, feet, arms and eyes, a thousand mouths and heads.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.36
यस्येहावयवैर्लोकान् कल्पयन्ति मनीषिणः कट्यादिभिरधः सप्त सप्तोर्ध्वं जघनादिभिः
yasyehāvayavairlokān kalpayanti manīṣiṇaḥ kaṭyādibhiradhaḥ sapta saptordhvaṃ jaghanādibhiḥ
It is with his limbs that the wise here reckon out the worlds: the seven below by the waist and the rest, and the seven above by the hips and the rest.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.37
पुरुषस्य मुखं ब्रह्म क्षत्रम् एतस्य बाहवः ऊर्वोर्वैश्यो भगवतः पद्भ्यां शूद्रो व्यजायत
puruṣasya mukhaṃ brahma kṣatram etasya bāhavaḥ ūrvorvaiśyo bhagavataḥ padbhyāṃ śūdro vyajāyata
The mouth of the Person is the brāhmaṇa; the kṣatriya is his arms; from the thighs of the Lord the vaiśya, and from the two feet the śūdra was born.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.38
भूर्लोकः कल्पितः पद्भ्यां भुवर्लोको ऽस्य नाभितः हृदा स्वर्लोक उरसा महर्लोको महात्मनः
bhūrlokaḥ kalpitaḥ padbhyāṃ bhuvarloko 'sya nābhitaḥ hṛdā svarloka urasā maharloko mahātmanaḥ
Bhūrloka is fashioned from his feet, Bhuvarloka from his navel, Svarloka from his heart, and Maharloka from the chest of that great one.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.39
ग्रीवायां जनलोको ऽस्य तपोलोकः स्तनद्वयात् मूर्धभिः सत्यलोकस्तु ब्रह्मलोकः सनातनः
grīvāyāṃ janaloko 'sya tapolokaḥ stanadvayāt mūrdhabhiḥ satyalokastu brahmalokaḥ sanātanaḥ
Janaloka is at his neck, Tapoloka from his two breasts, and Satyaloka at his heads — the eternal Brahmaloka.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.40
तत्कट्यां चातलं कॢप्तम् ऊरुभ्यां वितलं विभोः जानुभ्यां सुतलं शुद्धं जङ्घाभ्यां तु तलातलम्
tatkaṭyāṃ cātalaṃ kḷptam ūrubhyāṃ vitalaṃ vibhoḥ jānubhyāṃ sutalaṃ śuddhaṃ jaṅghābhyāṃ tu talātalam
And Atala is fashioned at the waist of that all-pervading one, Vitala from the thighs, pure Sutala from the knees, and Talātala from the shanks.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.41
महातलं तु गुल्फाभ्यां प्रपदाभ्यां रसातलम् पातालं पादतलत इति लोकमयः पुमान्
mahātalaṃ tu gulphābhyāṃ prapadābhyāṃ rasātalam pātālaṃ pādatalata iti lokamayaḥ pumān
Mahātala from the two ankles, Rasātala from the fore-parts of the feet, and Pātāla from the soles — thus the Person consists of the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 2 5.42
भूर्लोकः कल्पितः पद्भ्यां भुवर्लोको ऽस्य नाभितः स्वर्लोकः कल्पितो मूर्ध्ना इति वा लोककल्पना
bhūrlokaḥ kalpitaḥ padbhyāṃ bhuvarloko 'sya nābhitaḥ svarlokaḥ kalpito mūrdhnā iti vā lokakalpanā
Or else: Bhūrloka is fashioned from the feet, Bhuvarloka from his navel, and Svarloka is fashioned by the head — such is (another) reckoning of the worlds.
AI translation rendered from the Sanskrit, not a published edition