Bhagavata Purana — Skandha 3 — Chapter 26
SB 3 26.1
श्री-भगवान् उवाच अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् यद् विदित्वा विमुच्येत पुरुषः प्राकृतैर् गुणैः
śrī-bhagavān uvāca atha te sampravakṣyāmi tattvānāṃ lakṣaṇaṃ pṛthak yad viditvā vimucyeta puruṣaḥ prākṛtair guṇaiḥ
The Blessed Lord said: Now I shall fully declare to you the characteristics of the principles (of reality), each separately, knowing which a person would be freed from the qualities of material nature.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.2
ज्ञानं निःश्रेयसार्थाय पुरुषस्यात्म-दर्शनम् यद् आहुर् वर्णये तत् ते हृदय-ग्रन्थि-भेदनम्
jñānaṃ niḥśreyasārthāya puruṣasyātma-darśanam yad āhur varṇaye tat te hṛdaya-granthi-bhedanam
That knowledge which they call the vision of the self, for the sake of a person's highest good — I shall describe it to you, (the knowledge) that cuts the knot of the heart.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.3
अनादिर् आत्मा पुरुषो निर्गुणः प्रकृतेः परः प्रत्यग्-धामा स्वयं-ज्योतिर् विश्वं येन समन्वितम्
anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ pratyag-dhāmā svayaṃ-jyotir viśvaṃ yena samanvitam
The puruṣa is beginningless, the self, without qualities, beyond material nature, inwardly luminous, self-effulgent — he by whom the universe is pervaded.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.4
स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभुः यदृच्छयैवोपगताम् अभ्यपद्यत लीलया
sa eṣa prakṛtiṃ sūkṣmāṃ daivīṃ guṇamayīṃ vibhuḥ yadṛcchayaivopagatām abhyapadyata līlayā
That same all-pervading one approached in play the subtle, divine nature, made of the qualities, which had come near him as if by chance.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.5
गुणैर् विचित्राः सृजतीं स-रूपाः प्रकृतिं प्रजाः विलोक्य मुमुहे सद्यः स इह ज्ञान-गूहया
guṇair vicitrāḥ sṛjatīṃ sa-rūpāḥ prakṛtiṃ prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gūhayā
Seeing that nature giving birth to offspring, various through the qualities and possessed of forms, he here at once became bewildered, by that (power) which conceals knowledge.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.6
एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् कर्मसु क्रियमाणेषु गुणैर् आत्मनि मन्यते
evaṃ parābhidhyānena kartṛtvaṃ prakṛteḥ pumān karmasu kriyamāṇeṣu guṇair ātmani manyate
Thus, by meditating on the other (i.e. nature), the puruṣa thinks the agency belonging to nature to be in himself, when actions are being performed by the qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.7
तद् अस्य संसृतिर् बन्धः पार-तन्त्र्यं च तत्-कृतम् भवत्य् अकर्तुर् ईशस्य साक्षिणो निर्वृतात्मनः
tad asya saṃsṛtir bandhaḥ pāra-tantryaṃ ca tat-kṛtam bhavaty akartur īśasya sākṣiṇo nirvṛtātmanaḥ
That is his transmigration and bondage, and the dependence caused by it — arising for one who is not a doer, who is the lord, the witness, whose self is (already) at peace.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.8
कार्य-कारण-कर्तृत्वे कारणं प्रकृतिं विदुः भोक्तृत्वे सुख-दुःखानां पुरुषं प्रकृतेः परम्
kārya-kāraṇa-kartṛtve kāraṇaṃ prakṛtiṃ viduḥ bhoktṛtve sukha-duḥkhānāṃ puruṣaṃ prakṛteḥ param
In regard to the agency of effect and cause, they know nature to be the cause; in regard to the experiencing of pleasures and pains, (they know) the puruṣa, who is beyond nature.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.9
देवहूतिर् उवाच प्रकृतेः पुरुषस्यापि लक्षणं पुरुषोत्तम ब्रूहि कारणयोर् अस्य सद्-असच् च यद्-आत्मकम्
devahūtir uvāca prakṛteḥ puruṣasyāpi lakṣaṇaṃ puruṣottama brūhi kāraṇayor asya sad-asac ca yad-ātmakam
Devahūti said: O best of persons, tell (me) the characteristics of nature and of the puruṣa also, the two causes of this (world), and of what the existent and the non-existent consist.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.10
श्री-भगवान् उवाच यत् तत् त्रि-गुणम् अव्यक्तं नित्यं सद्-असद्-आत्मकम् प्रधानं प्रकृतिं प्राहुर् अविशेषं विशेषवत्
śrī-bhagavān uvāca yat tat tri-guṇam avyaktaṃ nityaṃ sad-asad-ātmakam pradhānaṃ prakṛtiṃ prāhur aviśeṣaṃ viśeṣavat
The Lord said: That which consists of the three qualities, unmanifest, eternal, having the nature of both cause and effect (being and non-being), which is without distinguishing features yet contains them — that they call the pradhāna, the primal nature.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.11
पञ्चभिः पञ्चभिर् ब्रह्म चतुर्भिर् दशभिस् तथा एतच् चतुर्-विंशतिकं गणं प्राधानिकं विदुः
pañcabhiḥ pañcabhir brahma caturbhir daśabhis tathā etac catur-viṃśatikaṃ gaṇaṃ prādhānikaṃ viduḥ
This aggregate of twenty-four, (made up) of five and five, and of four, and likewise of ten, they know as (the totality) belonging to the pradhāna — (this is) brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 26.12
महा-भूतानि पञ्चैव भूर् आपो ऽग्निर् मरुन् नभः तन्-मात्राणि च तावन्ति गन्धादीनि मतानि मे
mahā-bhūtāni pañcaiva bhūr āpo 'gnir marun nabhaḥ tan-mātrāṇi ca tāvanti gandhādīni matāni me
The great elements are just five: earth, water, fire, air, and ether; and the subtle elements (tan-mātras) are just as many — smell and the rest — in my view.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.13
इन्द्रियाणि दश श्रोत्रं त्वग् दृग् रसन-नासिकाः वाक् करौ चरणौ मेढ्रं पायुर् दशम उच्यते
indriyāṇi daśa śrotraṃ tvag dṛg rasana-nāsikāḥ vāk karau caraṇau meḍhraṃ pāyur daśama ucyate
The senses are ten: ear, skin, eye, tongue and nose; speech, the two hands, the two feet, the genitals, and the anus is called the tenth.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.14
मनो बुद्धिर् अहङ्कारश् चित्तम् इत्य् अन्तर्-आत्मकम् चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षण-रूपया
mano buddhir ahaṅkāraś cittam ity antar-ātmakam caturdhā lakṣyate bhedo vṛttyā lakṣaṇa-rūpayā
Mind, intelligence, ego, and consciousness — thus the inner (instrument); its division is observed as fourfold through function, which serves as its distinguishing mark.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.15
एतावान् एव सङ्ख्यातो ब्रह्मणः स-गुणस्य ह सन्निवेशो मया प्रोक्तो यः कालः पञ्च-विंशकः
etāvān eva saṅkhyāto brahmaṇaḥ sa-guṇasya ha sanniveśo mayā prokto yaḥ kālaḥ pañca-viṃśakaḥ
Just this much has been reckoned as the arrangement of brahman together with its qualities, as declared by me; and there is time, which is the twenty-fifth.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.16
प्रभावं पौरुषं प्राहुः कालम् एके यतो भयम् अहङ्कार-विमूढस्य कर्तुः प्रकृतिम् ईयुषः
prabhāvaṃ pauruṣaṃ prāhuḥ kālam eke yato bhayam ahaṅkāra-vimūḍhasya kartuḥ prakṛtim īyuṣaḥ
Some call time the power of the puruṣa; from it comes the fear of the doer who is bewildered by ego and has entered into material nature.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.17
प्रकृतेर् गुण-साम्यस्य निर्विशेषस्य मानवि चेष्टा यतः स भगवान् काल इत्य् उपलक्षितः
prakṛter guṇa-sāmyasya nirviśeṣasya mānavi ceṣṭā yataḥ sa bhagavān kāla ity upalakṣitaḥ
O daughter of Manu, that from which there is motion in nature — whose qualities are in equilibrium and which is without distinctions — that Lord is designated as time.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.18
अन्तः पुरुष-रूपेण काल-रूपेण यो बहिः समन्वेत्य् एष सत्त्वानां भगवान् आत्म-मायया
antaḥ puruṣa-rūpeṇa kāla-rūpeṇa yo bahiḥ samanvety eṣa sattvānāṃ bhagavān ātma-māyayā
He who accompanies living beings within, in the form of the puruṣa, and outside, in the form of time — this is the Lord, through his own māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.19
दैवात् क्षुभित-धर्मिण्यां स्वस्यां योनौ परः पुमान् आधत्त वीर्यं सासूत महत्-तत्त्वं हिरण्मयम्
daivāt kṣubhita-dharmiṇyāṃ svasyāṃ yonau paraḥ pumān ādhatta vīryaṃ sāsūta mahat-tattvaṃ hiraṇmayam
By fate, in his own womb whose constituents had been stirred up, the supreme male placed his seed, and she brought forth the golden mahat-tattva.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.20
विश्वम् आत्म-गतं व्यञ्जन् कूट-स्थो जगद्-अङ्कुरः स्व-तेजसापिबत् तीव्रम् आत्म-प्रस्वापनं तमः
viśvam ātma-gataṃ vyañjan kūṭa-stho jagad-aṅkuraḥ sva-tejasāpibat tīvram ātma-prasvāpanaṃ tamaḥ
Manifesting the universe contained within itself, standing at the summit, the sprout of the world, it drank up with its own brilliance the intense darkness that had put itself to sleep.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.21
यत् तत् सत्त्व-गुणं स्वच्छं शान्तं भगवतः पदम् यद् आहुर् वासुदेवाख्यं चित्तं तन् महद्-आत्मकम्
yat tat sattva-guṇaṃ svacchaṃ śāntaṃ bhagavataḥ padam yad āhur vāsudevākhyaṃ cittaṃ tan mahad-ātmakam
That which is of the quality of goodness, transparent, tranquil, the abode of the Lord, which they call by the name Vāsudeva — that is consciousness, whose essence is the mahat.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.22
स्वच्छत्वम् अविकारित्वं शान्तत्वम् इति चेतसः वृत्तिभिर् लक्षणं प्रोक्तं यथापां प्रकृतिः परा
svacchatvam avikāritvaṃ śāntatvam iti cetasaḥ vṛttibhir lakṣaṇaṃ proktaṃ yathāpāṃ prakṛtiḥ parā
Transparency, freedom from modification, tranquility — thus, by its functions, is the mark of consciousness described, just as the higher (original) state of water is (clear).
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.23
महत्-तत्त्वाद् विकुर्वाणाद् भगवद्-वीर्य-सम्भवात् क्रिया-शक्तिर् अहङ्कारस् त्रि-विधः समपद्यत
mahat-tattvād vikurvāṇād bhagavad-vīrya-sambhavāt kriyā-śaktir ahaṅkāras tri-vidhaḥ samapadyata
From the mahat-tattva as it was undergoing transformation, arisen from the potency of the Lord, ego, the power of action, came about, of three kinds.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.24
वैकारिकस् तैजसश् च तामसश् च यतो भवः मनसश् चेन्द्रियाणां च भूतानां महताम् अपि
vaikārikas taijasaś ca tāmasaś ca yato bhavaḥ manasaś cendriyāṇāṃ ca bhūtānāṃ mahatām api
(They are) the modified (sattvic), the fiery (rajasic), and the dark (tamasic), from which arises the coming-to-be of mind, of the senses, and also of the great elements.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.25
सहस्र-शिरसं साक्षाद् यम् अनन्तं प्रचक्षते सङ्कर्षणाख्यं पुरुषं भूतेन्द्रिय-मनोमयम्
sahasra-śirasaṃ sākṣād yam anantaṃ pracakṣate saṅkarṣaṇākhyaṃ puruṣaṃ bhūtendriya-manomayam
(This is) the puruṣa whom they directly call the thousand-headed Ananta, named Saṅkarṣaṇa, consisting of the elements, the senses, and the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.26
कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् शान्त-घोर-विमूढत्वम् इति वा स्याद् अहङ्कृतेः
kartṛtvaṃ karaṇatvaṃ ca kāryatvaṃ ceti lakṣaṇam śānta-ghora-vimūḍhatvam iti vā syād ahaṅkṛteḥ
Being agent, being instrument, and being object — such is the mark (of ego); or else its marks may be tranquility, terribleness, and stupefaction.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.27
वैकारिकाद् विकुर्वाणान् मनस्-तत्त्वम् अजायत यत्-सङ्कल्प-विकल्पाभ्यां वर्तते काम-सम्भवः
vaikārikād vikurvāṇān manas-tattvam ajāyata yat-saṅkalpa-vikalpābhyāṃ vartate kāma-sambhavaḥ
From the modified (sattvic) ego undergoing transformation the principle of mind was born, from whose willing and rejecting the arising of desire proceeds.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.28
यद् विदुर् ह्य् अनिरुद्धाख्यं हृषीकाणाम् अधीश्वरम् शारदेन्दीवर-श्यामं संराध्यं योगिभिः शनैः
yad vidur hy aniruddhākhyaṃ hṛṣīkāṇām adhīśvaram śāradendīvara-śyāmaṃ saṃrādhyaṃ yogibhiḥ śanaiḥ
That which they know as the one named Aniruddha, the sovereign lord of the senses, dark like an autumn blue lotus, to be attained by yogis through gradual worship.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.29
तैजसात् तु विकुर्वाणाद् बुद्धि-तत्त्वम् अभूत् सति द्रव्य-स्फुरण-विज्ञानम् इन्द्रियाणाम् अनुग्रहः
taijasāt tu vikurvāṇād buddhi-tattvam abhūt sati dravya-sphuraṇa-vijñānam indriyāṇām anugrahaḥ
But from the fiery (rajasic) ego undergoing transformation there arose the principle of intelligence, O good lady, whose (function is) the knowing of the manifestation of objects and the assisting of the senses.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.30
संशयो ऽथ विपर्यासो निश्चयः स्मृतिर् एव च स्वाप इत्य् उच्यते बुद्धेर् लक्षणं वृत्तितः पृथक्
saṃśayo 'tha viparyāso niścayaḥ smṛtir eva ca svāpa ity ucyate buddher lakṣaṇaṃ vṛttitaḥ pṛthak
Doubt, misapprehension, certainty, memory, and also sleep — this is said to be the mark of the intelligence, distinguished according to its functions.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.31
तैजसानीन्द्रियाण्य् एव क्रिया-ज्ञान-विभागशः प्राणस्य हि क्रिया-शक्तिर् बुद्धेर् विज्ञान-शक्तिता
taijasānīndriyāṇy eva kriyā-jñāna-vibhāgaśaḥ prāṇasya hi kriyā-śaktir buddher vijñāna-śaktitā
The senses are indeed products of the taijasa (rajasic ego), divided into (those of) action and (those of) knowledge; for the power of action belongs to the vital air, and the power of cognition to the intelligence.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.32
तामसाच् च विकुर्वाणाद् भगवद्-वीर्य-चोदितात् शब्द-मात्रम् अभूत् तस्मान् नभः श्रोत्रं तु शब्दगम्
tāmasāc ca vikurvāṇād bhagavad-vīrya-coditāt śabda-mātram abhūt tasmān nabhaḥ śrotraṃ tu śabdagam
And from the tāmasa (ego), transforming as it was impelled by the potency of the Lord, arose sound as a subtle element; from that, ether, and hearing, which apprehends sound.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.33
अर्थाश्रयत्वं शब्दस्य द्रष्टुर् लिङ्गत्वम् एव च तन्-मात्रत्वं च नभसो लक्षणं कवयो विदुः
arthāśrayatvaṃ śabdasya draṣṭur liṅgatvam eva ca tan-mātratvaṃ ca nabhaso lakṣaṇaṃ kavayo viduḥ
The learned know the characteristic of ether to be: that sound is the vehicle of meaning, that it is the indicator of the speaker, and that (ether) is the subtle basis of that (sound).
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.34
भूतानां छिद्र-दातृत्वं बहिर् अन्तरम् एव च प्राणेन्द्रियात्म-धिष्ण्यत्वं नभसो वृत्ति-लक्षणम्
bhūtānāṃ chidra-dātṛtvaṃ bahir antaram eva ca prāṇendriyātma-dhiṣṇyatvaṃ nabhaso vṛtti-lakṣaṇam
The giving of room to beings, both outside and inside, and being the field of the vital air, the senses and the mind — this is the characteristic of ether by its function.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.35
नभसः शब्द-तन्मात्रात् काल-गत्या विकुर्वतः स्पर्शो ऽभवत् ततो वायुस् त्वक् स्पर्शस्य च सङ्ग्रहः
nabhasaḥ śabda-tanmātrāt kāla-gatyā vikurvataḥ sparśo 'bhavat tato vāyus tvak sparśasya ca saṅgrahaḥ
From ether, whose subtle element is sound, transforming through the movement of time, touch arose; from that, air, and the skin, which is the receptor of touch.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.36
मृदुत्वं कठिनत्वं च शैत्यम् उष्णत्वम् एव च एतत् स्पर्शस्य स्पर्शत्वं तन्-मात्रत्वं नभस्वतः
mṛdutvaṃ kaṭhinatvaṃ ca śaityam uṣṇatvam eva ca etat sparśasya sparśatvaṃ tan-mātratvaṃ nabhasvataḥ
Softness and hardness, coldness and also heat — this is the touch-nature of touch, which is the subtle-element basis of air.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.37
चालनं व्यूहनं प्राप्तिर् नेतृत्वं द्रव्य-शब्दयोः सर्वेन्द्रियाणाम् आत्मत्वं वायोः कर्माभिलक्षणम्
cālanaṃ vyūhanaṃ prāptir netṛtvaṃ dravya-śabdayoḥ sarvendriyāṇām ātmatvaṃ vāyoḥ karmābhilakṣaṇam
Moving, mixing together, reaching, carrying of substances and of sounds, and being the support of all the senses — this is the characteristic mark of air's activity.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.38
वायोश् च स्पर्श-तन्मात्राद् रूपं दैवेरिताद् अभूत् समुत्थितं ततस् तेजश् चक्षू रूपोपलम्भनम्
vāyoś ca sparśa-tanmātrād rūpaṃ daiveritād abhūt samutthitaṃ tatas tejaś cakṣū rūpopalambhanam
And from air, whose subtle element is touch, impelled by destiny, form arose; from that fire came into being, and the eye, which perceives form.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.39
द्रव्याकृतित्वं गुणता व्यक्ति-संस्थात्वम् एव च तेजस्त्वं तेजसः साध्वि रूप-मात्रस्य वृत्तयः
dravyākṛtitvaṃ guṇatā vyakti-saṃsthātvam eva ca tejastvaṃ tejasaḥ sādhvi rūpa-mātrasya vṛttayaḥ
O virtuous lady, having the shape of a substance, being a quality, and having the arrangement of a manifest thing, and fiery-ness — these are the functions of form as a subtle element, (proceeding) from fire.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 26.40
द्योतनं पचनं पानम् अदनं हिम-मर्दनम् तेजसो वृत्तयस् त्व् एताः शोषणं क्षुत् तृड् एव च
dyotanaṃ pacanaṃ pānam adanaṃ hima-mardanam tejaso vṛttayas tv etāḥ śoṣaṇaṃ kṣut tṛḍ eva ca
Illuminating, cooking, drinking, eating, dispelling cold — these are the functions of fire, and also drying up, hunger and thirst.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.41
रूप-मात्राद् विकुर्वाणात् तेजसो दैव-चोदितात् रस-मात्रम् अभूत् तस्माद् अम्भो जिह्वा रस-ग्रहः
rūpa-mātrād vikurvāṇāt tejaso daiva-coditāt rasa-mātram abhūt tasmād ambho jihvā rasa-grahaḥ
From form as a subtle element, from fire transforming as impelled by destiny, taste as a subtle element arose; from that, water, and the tongue, which grasps taste.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.42
कषायो मधुरस् तिक्तः कट्व् अम्ल इति नैकधा भौतिकानां विकारेण रस एको विभिद्यते
kaṣāyo madhuras tiktaḥ kaṭv amla iti naikadhā bhautikānāṃ vikāreṇa rasa eko vibhidyate
Astringent, sweet, bitter, pungent, sour — thus in many ways the one taste is divided by the modification of material things.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.43
क्लेदनं पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम् तापापनोदो भूयस्त्वम् अम्भसो वृत्तयस् त्व् इमाः
kledanaṃ piṇḍanaṃ tṛptiḥ prāṇanāpyāyanondanam tāpāpanodo bhūyastvam ambhaso vṛttayas tv imāḥ
Moistening, holding together, satisfying, sustaining life, refreshing, quenching, removing heat, and being replenishable in quantity — these are the functions of water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 26.44
रस-मात्राद् विकुर्वाणाद् अम्भसो दैव-चोदितात् गन्ध-मात्रम् अभूत् तस्मात् पृथ्वी घ्राणस् तु गन्धगः
rasa-mātrād vikurvāṇād ambhaso daiva-coditāt gandha-mātram abhūt tasmāt pṛthvī ghrāṇas tu gandhagaḥ
From taste as a subtle element, from water transforming as impelled by destiny, smell as a subtle element arose; from that, earth, and the nose, which apprehends smell.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.45
करम्भ-पूति-सौरभ्य- शान्तोग्राम्लादिभिः पृथक् द्रव्यावयव-वैषम्याद् गन्ध एको विभिद्यते
karambha-pūti-saurabhya- śāntogrāmlādibhiḥ pṛthak dravyāvayava-vaiṣamyād gandha eko vibhidyate
As mixed, foul, fragrant, mild, sharp, sour and so on, the one smell is divided severally because of the unevenness of the component parts of substances.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.46
भावनं ब्रह्मणः स्थानं धारणं सद्-विशेषणम् सर्व-सत्त्व-गुणोद्भेदः पृथिवी-वृत्ति-लक्षणम्
bhāvanaṃ brahmaṇaḥ sthānaṃ dhāraṇaṃ sad-viśeṣaṇam sarva-sattva-guṇodbhedaḥ pṛthivī-vṛtti-lakṣaṇam
Fashioning (forms), being the place of Brahman, holding, distinguishing what exists, and the manifesting of the qualities of all beings — this is the characteristic of earth by its function.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 3 26.47
नभो-गुण-विशेषो ऽर्थो यस्य तच् छ्रोत्रम् उच्यते वायोर् गुण-विशेषो ऽर्थो यस्य तत् स्पर्शनं विदुः
nabho-guṇa-viśeṣo 'rtho yasya tac chrotram ucyate vāyor guṇa-viśeṣo 'rtho yasya tat sparśanaṃ viduḥ
That whose object is the particular quality of ether is called the ear; that whose object is the particular quality of air they know as the organ of touch.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.48
तेजो-गुण-विशेषो ऽर्थो यस्य तच् चक्षुर् उच्यते अम्भो-गुण-विशेषो ऽर्थो यस्य तद् रसनं विदुः भूमेर् गुण-विशेषो ऽर्थो यस्य स घ्राण उच्यते
tejo-guṇa-viśeṣo 'rtho yasya tac cakṣur ucyate ambho-guṇa-viśeṣo 'rtho yasya tad rasanaṃ viduḥ bhūmer guṇa-viśeṣo 'rtho yasya sa ghrāṇa ucyate
That whose object is the particular quality of fire is called the eye; that whose object is the particular quality of water they know as the tongue; that whose object is the particular quality of earth is called the nose.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.49
परस्य दृश्यते धर्मो ह्य् अपरस्मिन् समन्वयात् अतो विशेषो भावानां भूमाव् एवोपलक्ष्यते
parasya dṛśyate dharmo hy aparasmin samanvayāt ato viśeṣo bhāvānāṃ bhūmāv evopalakṣyate
For the property of the prior (element) is seen in the later, because of (their) inherence in sequence; hence the distinctive features of (all) the elements are observed in earth alone.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.50
एतान्य् असंहत्य यदा महद्-आदीनि सप्त वै काल-कर्म-गुणोपेतो जगद्-आदिर् उपाविशत्
etāny asaṃhatya yadā mahad-ādīni sapta vai kāla-karma-guṇopeto jagad-ādir upāviśat
When these seven, the mahat-tattva and the rest, being unjoined (with one another), (were entered by) the origin of the world, endowed with time, action and the guṇas — he entered (them).
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.51
ततस् तेनानुविद्धेभ्यो युक्तेभ्यो ऽण्डम् अचेतनम् उत्थितं पुरुषो यस्माद् उदतिष्ठद् असौ विराट्
tatas tenānuviddhebhyo yuktebhyo 'ṇḍam acetanam utthitaṃ puruṣo yasmād udatiṣṭhad asau virāṭ
Then out of those (elements), which, being penetrated by him, became joined together, there arose an unconscious egg, from which that Virāṭ Puruṣa rose up.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.52
एतद् अण्डं विशेषाख्यं क्रम-वृद्धैर् दशोत्तरैः तोयादिभिः परिवृतं प्रधानेनावृतैर् बहिः यत्र लोक-वितानो ऽयं रूपं भगवतो हरेः
etad aṇḍaṃ viśeṣākhyaṃ krama-vṛddhair daśottaraiḥ toyādibhiḥ parivṛtaṃ pradhānenāvṛtair bahiḥ yatra loka-vitāno 'yaṃ rūpaṃ bhagavato hareḥ
This egg, called viśeṣa ('the differentiated'), is enveloped by water and the other (elements), each successively ten times greater (than the preceding), and these are covered on the outside by pradhāna; within it is this expanse of worlds, the form of the Lord Hari.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.53
हिरण्मयाद् अण्ड-कोशाद् उत्थाय सलिले शयात् तम् आविश्य महा-देवो बहुधा निर्बिभेद खम्
hiraṇmayād aṇḍa-kośād utthāya salile śayāt tam āviśya mahā-devo bahudhā nirbibheda kham
Rising up from the golden shell of the egg that lay upon the water, the Great God, having entered it, split open the space (within it) in many ways.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.54
निरभिद्यतास्य प्रथमं मुखं वाणी ततो ऽभवत् वाण्या वह्निर् अथो नासे प्राणोतो घ्राण एतयोः
nirabhidyatāsya prathamaṃ mukhaṃ vāṇī tato 'bhavat vāṇyā vahnir atho nāse prāṇoto ghrāṇa etayoḥ
First his mouth burst open, and from it came speech; from speech, fire. Then the two nostrils (burst open), and in them the breath, and smelling.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.55
घ्राणाद् वायुर् अभिद्येताम् अक्षिणी चक्षुर् एतयोः तस्मात् सूर्यो न्यभिद्येतां कर्णौ श्रोत्रं ततो दिशः
ghrāṇād vāyur abhidyetām akṣiṇī cakṣur etayoḥ tasmāt sūryo nyabhidyetāṃ karṇau śrotraṃ tato diśaḥ
From smelling (came) the wind; the two eyes burst open, and in them sight; from that, the sun. The two ears burst open, and in them hearing; from that, the directions.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.56
निर्बिभेद विराजस् त्वग्- रोम-श्मश्र्व्-आदयस् ततः तत ओषधयश् चासन् शिश्नं निर्बिभिदे ततः
nirbibheda virājas tvag- roma-śmaśrv-ādayas tataḥ tata oṣadhayaś cāsan śiśnaṃ nirbibhide tataḥ
The skin of the Virāṭ burst forth, and from it hair, beard and the rest; from that came the plants. Then the generative organ burst forth.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.57
रेतस् तस्माद् आप आसन् निरभिद्यत वै गुदम् गुदाद् अपानो ऽपानाच् च मृत्युर् लोक-भयङ्करः
retas tasmād āpa āsan nirabhidyata vai gudam gudād apāno 'pānāc ca mṛtyur loka-bhayaṅkaraḥ
From that (came) semen, from which the waters came to be. Then the anus burst open; from the anus, the down-breath, and from the down-breath, death, the terror of the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.58
हस्तौ च निरभिद्येतां बलं ताभ्यां ततः स्वराट् पादौ च निरभिद्येतां गतिस् ताभ्यां ततो हरिः
hastau ca nirabhidyetāṃ balaṃ tābhyāṃ tataḥ svarāṭ pādau ca nirabhidyetāṃ gatis tābhyāṃ tato hariḥ
The two hands burst forth, and from them strength, and from that Indra the self-ruler. The two feet burst forth, and from them motion, and from that Hari (Viṣṇu).
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.59
नाड्यो ऽस्य निरभिद्यन्त ताभ्यो लोहितम् आभृतम् नद्यस् ततः समभवन्न् उदरं निरभिद्यत
nāḍyo 'sya nirabhidyanta tābhyo lohitam ābhṛtam nadyas tataḥ samabhavann udaraṃ nirabhidyata
His veins burst forth, and from them blood was drawn out; from that the rivers came into being. The belly burst open.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.60
क्षुत्-पिपासे ततः स्यातां समुद्रस् त्व् एतयोर् अभूत् अथास्य हृदयं भिन्नं हृदयान् मन उत्थितम्
kṣut-pipāse tataḥ syātāṃ samudras tv etayor abhūt athāsya hṛdayaṃ bhinnaṃ hṛdayān mana utthitam
From that came hunger and thirst, and from these two the ocean arose. Then his heart was split open, and from the heart the mind arose.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.61
मनसश् चन्द्रमा जातो बुद्धिर् बुद्धेर् गिरां पतिः अहङ्कारस् ततो रुद्रश् चित्तं चैत्यस् ततो ऽभवत्
manasaś candramā jāto buddhir buddher girāṃ patiḥ ahaṅkāras tato rudraś cittaṃ caityas tato 'bhavat
From the mind the moon was born, from (the heart) the intelligence, and from the intelligence the lord of speech (Brahmā); (then) the ego, and from that Rudra; consciousness (citta) (arose), and from that the presiding deity of consciousness.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.62
एते ह्य् अभ्युत्थिता देवा नैवास्योत्थापने ऽशकन् पुनर् आविविशुः खानि तम् उत्थापयितुं क्रमात्
ete hy abhyutthitā devā naivāsyotthāpane 'śakan punar āviviśuḥ khāni tam utthāpayituṃ kramāt
These gods, having risen up, were not able to raise him; again they entered the openings in order, so as to raise him up.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.63
वह्निर् वाचा मुखं भेजे नोदतिष्ठत् तदा विराट् घ्राणेन नासिके वायुर् नोदतिष्ठत् तदा विराट्
vahnir vācā mukhaṃ bheje nodatiṣṭhat tadā virāṭ ghrāṇena nāsike vāyur nodatiṣṭhat tadā virāṭ
Fire, together with speech, entered the mouth: the Virāṭ did not rise then. Air, with the sense of smell, (entered) the two nostrils: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.64
अक्षिणी चक्षुषादित्यो नोदतिष्ठत् तदा विराट् श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत् तदा विराट्
akṣiṇī cakṣuṣādityo nodatiṣṭhat tadā virāṭ śrotreṇa karṇau ca diśo nodatiṣṭhat tadā virāṭ
The sun, with sight, (entered) the two eyes: the Virāṭ did not rise then. The directions, with hearing, (entered) the two ears: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.65
त्वचं रोमभिर् ओषध्यो नोदतिष्ठत् तदा विराट् रेतसा शिश्नम् आपस् तु नोदतिष्ठत् तदा विराट्
tvacaṃ romabhir oṣadhyo nodatiṣṭhat tadā virāṭ retasā śiśnam āpas tu nodatiṣṭhat tadā virāṭ
The plants, with the hairs, (entered) the skin: the Virāṭ did not rise then. The waters, with semen, (entered) the generative organ: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.66
गुदं मृत्युर् अपानेन नोदतिष्ठत् तदा विराट् हस्ताव् इन्द्रो बलेनैव नोदतिष्ठत् तदा विराट्
gudaṃ mṛtyur apānena nodatiṣṭhat tadā virāṭ hastāv indro balenaiva nodatiṣṭhat tadā virāṭ
Death, with the down-breath, (entered) the anus: the Virāṭ did not rise then. Indra, with strength itself, (entered) the two hands: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.67
विष्णुर् गत्यैव चरणौ नोदतिष्ठत् तदा विराट् नाडीर् नद्यो लोहितेन नोदतिष्ठत् तदा विराट्
viṣṇur gatyaiva caraṇau nodatiṣṭhat tadā virāṭ nāḍīr nadyo lohitena nodatiṣṭhat tadā virāṭ
Viṣṇu, with motion itself, (entered) the two feet: the Virāṭ did not rise then. The rivers, with blood, (entered) the veins: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.68
क्षुत्-तृड्भ्याम् उदरं सिन्धुर् नोदतिष्ठत् तदा विराट् हृदयं मनसा चन्द्रो नोदतिष्ठत् तदा विराट्
kṣut-tṛḍbhyām udaraṃ sindhur nodatiṣṭhat tadā virāṭ hṛdayaṃ manasā candro nodatiṣṭhat tadā virāṭ
The ocean, with hunger and thirst, (entered) the belly: the Virāṭ did not rise then. The moon, with the mind, (entered) the heart: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.69
बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत् तदा विराट् रुद्रो ऽभिमत्या हृदयं नोदतिष्ठत् तदा विराट्
buddhyā brahmāpi hṛdayaṃ nodatiṣṭhat tadā virāṭ rudro 'bhimatyā hṛdayaṃ nodatiṣṭhat tadā virāṭ
Brahmā too, with the intelligence, (entered) the heart: the Virāṭ did not rise then. Rudra, with the sense of I-ness, (entered) the heart: the Virāṭ did not rise then.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.70
चित्तेन हृदयं चैत्यः क्षेत्र-ज्ञः प्राविशद् यदा विराट् तदैव पुरुषः सलिलाद् उदतिष्ठत
cittena hṛdayaṃ caityaḥ kṣetra-jñaḥ prāviśad yadā virāṭ tadaiva puruṣaḥ salilād udatiṣṭhata
When the knower of the field, the one belonging to the mind, entered the heart along with the mind, then the Cosmic Person rose up out of the water.
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.71
यथा प्रसुप्तं पुरुषं प्राणेन्द्रिय-मनो-धियः प्रभवन्ति विना येन नोत्थापयितुम् ओजसा
yathā prasuptaṃ puruṣaṃ prāṇendriya-mano-dhiyaḥ prabhavanti vinā yena notthāpayitum ojasā
Just as the vital airs, the senses, the mind and the intellect are unable, by their own strength, to rouse a sleeping man without him (the self within),
AI translation rendered from the Sanskrit, not a published edition
SB 3 26.72
तम् अस्मिन् प्रत्यग्-आत्मानं धिया योग-प्रवृत्तया भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत्
tam asmin pratyag-ātmānaṃ dhiyā yoga-pravṛttayā bhaktyā viraktyā jñānena vivicyātmani cintayet
one should, with an understanding engaged in yoga, with devotion, with detachment and with knowledge, discriminate him, the inner self, here (in the body), and meditate upon (him) within oneself.
AI translation rendered from the Sanskrit, not a published edition