VedaVyasa
Praneetha
The Mad Bhagavatam
Canto 12
Vishnu His Attributes and the Order of the Month of Him as the Sun-god
(Summary Description of the Mahāpuruṣa)
In the context of worship, this chapter describes the Mahāpuruṣa and the various expansions of the sun in each month. Śrī Sūta first tells Śaunaka Ṛṣi about the material objects through which one can understand the major limbs, the secondary limbs, the weapons and the garments of Lord Śrī Hari. Then he outlines the process of practical service by which a mortal soul can attain immortality. When Śaunaka shows further interest in learning about the expansion of Lord Hari in the form of the sungod, Sūta replies that Lord Śrī Hari — the indwelling controller of the universe and its original creator — manifests Himself in the form of the demigod of the sun. Sages describe this sun-god in many features according to his different material designations. To sustain the world, the Personality of Godhead manifests His potency of time as the sun and travels throughout the twelve months, beginning with Caitra, along with twelve sets of personal associates. One who remembers the opulences of the Personality of Godhead Śrī Hari in His form as the sun will become free of his sinful reactions.
12.11.1
athemam arthaḿ pṛcchāmo
bhavantaḿ bahu-vittamam
(1) S'rî S'aunaka said: "And now, o great devotee of God known with the essence, we enquire with you, the possessor of the broadest knowledge, about this matter of the definitive conclusion described in all the supplementary literatures [the tantras].
12.11.2-3
ańgopāńgāyudhākalpaḿ
martyo yāyād amartyatām
(2-3) In what way are the tântrikas of their regulated worship of the Husband of the Goddess, who is Pure Spirit, and how do they conceive of His limbs, His associates, His weapons and His ornaments? All good to you! Please describe to us, who are eager to learn, that practical method of cultivating the yoga process [kriyâ-yoga] by which expertly performed a mortal being may attain immortality."
12.11.4
vibhūtīr vaiṣṇavīr api
ācāryaiḥ padmajādibhiḥ
(4) Sûta said: "With offering obeisances to the gurus I even [though it is difficult] will speak of the opulences belonging to Lord Vishnu which by the standard authorities beginning with the one born on the lotus [Padmaja or Lord Brahmâ] are described in the Vedas and tantras.
12.11.5
māyādyair navabhis tattvaiḥ
(5) The nine elements of creation [tattvas] that, beginning with mâyâ [or prakriti], make up the transformations [vikâras], are found in the created reign [the virâth-rûpa], the conscious existence in which the three worlds [lokas] are discerned [see also 11.22: 4-25].
The nine basic elements of creation are prakṛti, sūtra, mahat-tattva, false ego, and the five subtle perceptions. The transformations are the eleven senses and the five gross material elements.
12.11.6-8
apāno mṛtyur īśituḥ
lajjottaro 'dharo lobho
(6-8) This form of the Purusha, the Master, has the earth as His feet, heaven as His head, cosmic space as His navel, the sun as His eyes, the air as His nostrils, the directions as His ears, the Prajâpati as His genital, death as His anus, the local rulers [the demigods] as the many arms of the Absolute Controller, the moon as His mind, yama [or Yama] as His eyebrows, shame as His upper lip, greed as His lower lip, the moonlight as His teeth, delusion as His smile, the trees as the hairs on the body of the Almighty Lord, and the clouds as the hair on the head of the Purusha [see also e.g. 2.6: 1-11, 2.10: 24-32, 10.40: 13-14, 11.12: 18-20].
This is the representation of the Supreme Lord as the universal person, in which the earth is His feet, the sky His navel, the sun His eyes, the wind His nostrils, the demigod of procreation His genitals, death His anus and the moon His mind. The heavenly planets are His head, the directions His ears, and the demigods protecting the various planets His many arms. The god of death is His eyebrows, shame His lower lip, greed His upper lip, delusion His smile, and moonshine His teeth, while the trees are the almighty Puruṣa's bodily hairs, and the clouds the hair on His head.
Various aspects of material creation, such as the earth, the sun and the trees, are sustained by various limbs of the universal body of the Lord. Thus they are considered nondifferent from Him, as described in this verse, which is meant for meditation.
12.11.9
puruṣo loka-saḿsthayā
(9) Just as one can determine the dimensions of a normal individual by measuring the position of his limbs, one can the same way determine the dimensions of Him, the Gigantic Person, according the positions of the planetary systems [see also 5.20-24].
12.11.10
(10) The spiritual light of the individual soul is represented by the Kaustubha gem that is carried by the Unborn One. The S'rîvatsa mark on the chest of the Almighty represents its expansive effulgence [of the gem/the soul].
12.11.11-12
(11-12) His material energy composed of the various modes is represented by His flower garland, the yellow garment He wears stands for the vedic metres and His sacred thread represents the three syllable AUM. The processes of sânkhya and yoga are by the Godhead carried in the form of His makara ['sea-monster'] earrings, and His crown, bringing fearlessness to all the worlds, represents the superior [transcendental] position.
12.11.13
avyākṛtam anantākhyam
(13) The personal seat upon which He sits is known as Ananta [the snakebed] and stands for unevolved matter and the lotus whereupon He is said to be found is the [pure of] goodness associated with the religion, the spiritual knowledge and so on.
12.11.14-15
tejas-tattvaḿ sudarśanam
(14-15) The club He carries is the principle element [prâna or vital air] relating to the sensory power, physical power and the power of mind; His excellent conchshell is the element water and His Sudars'ana disc is the principle of tejas [the vital power, the dignity, the fire in opposition]. His sword is, [pure] as the atmosphere, the ether element, His shield consists of the mode of ignorance, His bow S'arnga is the specific order [or spirit, the rûpa] of time, and His quiver of arrows consists of the karma [the action or the karmendriyas].
12.11.16
indriyāṇi śarān āhur
tan-mātrāṇy asyābhivyaktiḿ
mudrayārtha-kriyātmatām
(16) The senses, they say, are His arrows, His chariot the incitement to action, His external appearance constitutes the objects of perception [tânmatras], and his gestures [mudrâs] represent the essence of purposeful action.
All activity is ultimately aimed at the supreme perfection of life, and this perfection is awarded by the merciful hands of the Lord. The gestures of the Lord remove all fear from the heart of a devotee and elevate him to the Lord's own association in the spiritual sky.
12.11.17
(17) The cyclic [of time, viz. the sun and the moon] constitutes the exercise of respect for the Godhead, spiritual initiation [dîkshâ] is for the spiritual soul the way to purify, and the devotional service of the Fortunate One is there for someone to put an end to a bad course.
One should meditate on the fiery sun globe as a place where God is worshiped. Lord Kṛṣṇa is the reservoir of all effulgence, and thus it is fitting that He be properly worshiped on the glowing sun.
12.11.18
(18) Bhagavân carries - to the meaning of the word bhaga [His opulences] - the lotus of His pastimes, and the fan and whisk that the Supreme Lord accepted for His worship represent religion and fame.
12.11.19
(19) O dear twice-born ones, His umbrella is Vaikunthha, His spiritual abode where there is no fear and the threefold Veda is there by the name of Suparna [Garuda], the carrier of the Personality of Sacrifice [Vishnu or Yajña].
12.11.20
viṣvakṣenas tantra-mūrtir
viditaḥ pārṣadādhipaḥ
(20) The Lord His inseparable goddess S'rî is the inner nature that can be directly perceived [*]; Vishvaksena is known as the personification of the tantra scriptures and the eight of Nanda and the other chief guardian associates [**] are the animâ and such [siddhis] of the Lord His qualities.
the goddess of fortune is the original source of all material opulence. Material nature is directly controlled by the Lord's inferior energy, Mahā-māyā, whereas the goddess of fortune is His internal, superior energy. Still, the opulence of the Lord's inferior nature has its source in the supreme spiritual opulence of the goddess of fortune. As stated in Śrī Hayaśīrṣa Pañcarātra:
paramātmā harir devas
tac-chaktiḥ śrīr ihoditā
"The Supreme Soul is Lord Hari, and His potency is known in this world as Śrī. Goddess Śrī is known as prakṛti, and the Supreme Lord Keśava is known as the puruṣa. The divine goddess is never present without Him, nor does He ever appear without her."
tathaiveyaḿ dvijottamāḥ
"She is the eternal mother of the universe, the goddess of fortune of Lord Viṣṇu, and she is never separated from Him. In the same way that Lord Viṣṇu is present everywhere, so is she, O best of brāhmaṇas."
deva-devo janārdanaḥ
"Thus, in the same way that the Lord of the universe, the God of gods, Janārdana, descends to this world, so His consort, the goddess of fortune, does also."
prakṛtir jaḍa-rūpikā
harir evākhila-guṇo 'py
"The inferior infallible entity is that nature who manifests as the material world. The goddess of fortune, on the other hand, is known as the superior nature. She is pure consciousness and is under the direct shelter of Lord Viṣṇu. While she is said to be the superior infallible entity, that infallible entity who is greater than the greatest is Lord Hari Himself, the original possessor of all transcendental qualities. In this way, three distinct infallible entities are described."
Thus, although the inferior energy of the Lord is infallible in her function, her power to manifest temporary illusory opulences exists by the grace of the internal energy, the goddess of fortune, who is the personal consort of the Supreme Lord.
The Padma Purāṇa (256.9-21) lists eighteen doorkeepers of the Lord: Nanda, Sunanda, Jaya, Vijaya, Caṇḍa, Pracaṇḍa, Bhadra, Subhadra, Dhātā, Vidhātā, Kumuda, Kumudākṣa, Pundarīkṣa, Vāmana, Śańkukarṇa, Sarvanetra, Sumukha and Supratiṣṭhita.
12.11.21
mūrti-vyūho 'bhidhīyate
(21) Vâsudeva, Sankarshana, Pradyumna and Aniruddha are, as you know, the names of the manifest forms [the vyûha expansions] of the Original Person Himself, o brahmin.
12.11.22
arthendriyāśaya-jñānair
(22) Bhagavân is with the help of the functions of external objects [vis'va, Pradyumna], physical power [taijasa, Sankarshana], thought [prâjña, Aniruddha] and spiritual realization [turîya, Vâsudeva] in this context conceived in the terms of waking consciousness, dreaming, dreamless sleep and the transcendental position [see avasthâtraya].
12.11.23
ańgopāńgāyudhākalpair
bhagavāḿs tac catuṣṭayam
(23) In His four personal forms Bhaga-vân [the possessor of the fullness], the Lord and Controller, maintains these four states with the help of His major [arms; as in verse 14-15] and minor limbs [His extra limbs, His guardians], weapons and ornaments.
The Lord's spiritual body, weapons, ornaments and associates are all pure transcendental existence, identical with Him.
12.11.24
(24) O best of the twice-born, He alone is the self-illuminating source of the One Self-existent Spirit who, perfect in His own greatness and completeness, by His own material energy creates, withdraws and maintains this universe. As such [a performer of various material functions] sometimes seen as if He - uncovered as He is in His transcendental awareness - would be materially divided, He can be realized by those who are devoted to Him as their one and true self, their Soul.
that we become humble by practicing the following meditation: "The earth, which is always visible to me, is the expansion of the lotus feet of my Lord, who is always to be meditated upon. All moving and nonmoving living beings have taken shelter of the earth and are thus sheltered at the lotus feet of my Lord. For this reason I should respect every living being and not envy anyone. In fact, all living entities constitute the Kaustubha gem on My Lord's chest. Therefore I should never envy or deride any living entity." By practicing this meditation one can achieve success in life.
12.11.25
(25) S'rî Krishna, o friend of Arjuna, o chief of the Vrishnis, o Annihilator of the Rebellious Royal Dynasties whose prowess never deteriorates, o Govinda, place of pilgrimage whose glories, which bring the auspicious just hearing about them, are sung by Vraja's cowherd men and women and their servants; please protect Your servants!
12.11.26
(26) Anyone who, rising at dawn, with his mind turned to God for himself chants [recites] these characteristics of the Supreme Original Person, arrives at the realization of the Absolute Truth that is situated in the heart."
12.11.27-28
(27-28) S'rî S'aunaka said: "As for the description of S'ukadeva Gosvâmî to the one attending who is the grace of Vishnu [Parîkchit] about the sun-god his associates who month by month reside in seven groups, could you please tell us, faithful listeners, what the names and actions are of those who, engaged by his various forms of control, are the expansions of the Lord in His manifestation as Sûrya [see also 5.21: 18]?"
After hearing an account of the exalted conversation between Śukadeva Gosvāmī and Mahārāja Parīkṣit, Śaunaka now inquires about the sun as the expansion of the Supreme Lord. Although the sun is the king of all planets, Śrī Śaunaka is specifically interested in this effulgent globe as the expansion of Śrī Hari, the Supreme Personality of Godhead.
The personalities related with the sun are of seven categories. In the course of the sun's orbit there are twelve months, and in each month a different sun-god and a different set of his six associates preside. In each of the twelve months beginning from Vaiśākha there are different names for the sun-god himself, the sage, the Yakṣa, the Gandharva, the Apsarā, the Rākṣasa and the Nāga, making a total of seven categories.
12.11.29
anādy-avidyayā viṣṇor
(29) Sûta said: "This regulator of all the planets [the sun] revolving in their midst [around mount Meru, see 5.22: 2] was [by the Lord in the form of Time] created from the beginningless material energy of Vishnu, the Supreme Soul of all embodied beings.
12.11.30
sūrya ātmādi-kṛd dhariḥ
ṛṣibhir bahudhoditaḥ
(30) The sun being the one and only Lord, the original creator and self indeed of all the [planetary] worlds, constitutes the basis of all ritualistic activities of the Vedas that are differently described by the sages.
12.11.31
(31) The Lord in terms of the material energy is thus, divided in nine, described as the time, the place, the endeavor, the performer, the instrument, the specific ritual, the scripture, the paraphernalia and the result, o brahmin [compare B.G. 18: 13-15].
12.11.32
pṛthag dvādaśabhir gaṇaiḥ
(32) The Supreme Lord, [as the sun-god] assuming the form of Time, is there for the [regulation of the] planetary motion to the rule of twelve, beginning with Madhu [months or mâsas, see also B.G. 10: 21], to which He for each of the twelve separately moves with a different set of [six] associates [next to the Deva consisting of an Apsara, a Râkshasa, a Nâga, a Yaksha, a sage and a Gandharva].
12.11.33
dhātā kṛtasthalī hetir
pulastyas tumburur iti
(33) Dhâtâ [as the Deva], Kritasthalî [as the Apsara], Heti [as the Râkshasa], Vâsuki [as the Nâga], Rathakrit [as the Yaksha], Pulastya [as the sage] and Tumburu [as the Gandharva] are the ones ruling the month of Madhu [or Caitra at the vernal equinox, March/April].
12.11.34
aryamā pulaho 'thaujāḥ
(34) [Likewise respectively] Aryamâ, Puñjikasthalî, Praheti, Kacchanîra, Athaujâ, Pulaha and Nârada rule the month of Mâdhava [Vais'âkha, April/May].
12.11.35
mitro 'triḥ pauruṣeyo 'tha
(35) Mitra, Menakâ, Paurusheya, Takshaka, Rathasvana, Atri and Hâhâ are the ones ruling the month of S'ukra [Jyaisthha or Jeshthha, May/June].
12.11.36
vasiṣṭho varuṇo rambhā
śukraś citrasvanaś caiva
(36) Varuna, Rambhâ, Citrasvana, S'ukra, Sahajanya, Vasishthha and Hûhû are the ones ruling the month of S'uci [Âshâdha, June/July].
12.11.37
indro viśvāvasuḥ śrotā
elāpatras tathāńgirāḥ
pramlocā rākṣaso varyo
(37) Indra, Pramlocâ, Varya, Elâpatra, S'rotâ, Angirâ and Vis'vâvasu are the ones ruling the month of Nabhas [S'râvana, July/August].
12.11.38
anumlocā śańkhapālo
nabhasyākhyaḿ nayanty amī
(38) Vivasvân, Anumlocâ, Vyâghra, S'ankhapâla, Âsârana, Bhrigu and Ugrasena are the ones ruling the month of Nabhasya (Bhâdrapada, August/September ***).
12.11.39
suṣeṇaḥ surucis tathā
ghṛtācī gautamaś ceti
(39) Pûshâ, Ghritâcî, Vâta, Dhanañjaya, Suruci, Gautama and Sushena are the ones ruling the month of Tapas [Mâgha, January/February].
12.11.40
ṛtur varcā bharadvājaḥ
viśva airāvataś caiva
tapasyākhyaḿ nayanty amī
(40) Parjanya, Senajit, Varcâ, Airâvata, Ritu, Bharadvâja and Vis'va are the ones ruling the month of Tapasya [Phâlguna, February/March].
12.11.41
athāḿśuḥ kaśyapas tārkṣya
ṛtasenas tathorvaśī
vidyucchatrur mahāśańkhaḥ
(41) Ams'u, Urvas'î, Vidyucchatru, Mahâs'ankha, Târkshya, Kas'yapa and Ritasena are the ones ruling the month of Sahas [Mârgas'îrsha, November/December].
12.11.42
bhagaḥ sphūrjo 'riṣṭanemir
(42) Bhaga, Pûrvacitti, Sphûrja, Karkothaka, Ûrna, Âyu and Arishthanemi are the ones ruling the month of Pushya [Pausha, December/January].
12.11.43
brahmāpeto 'tha satajid
(43) Tvashthâ, Tilottamâ, Brahmâpeta, Kambalâs'va, S'atajit, Jamadagni the son of Ricîka and Dhritarâshthra as the Gandharva are the ones ruling the month of Isha [Âs'vina, September/October].
12.11.44
viṣṇur aśvataro rambhā
viśvāmitro makhāpeta
(44) And Vishnu, Rambhâ, Makhâpeta, As'vatara, Satyajit, Vis'vâmitra and Sûryavarcâ are the ones ruling the month of Ûrja [Kârttika, October/November].
All these sun-gods and their associates are mentioned in divisions in the Kūrma Purāṇa, as follows:
pulastyaḥ pulahaś cātrir
vasiṣṭo 'thāńgirā bhṛguḥ
gautamo 'tha bharadvājaḥ
jamadagniḥ kauśikaś ca
rathakṛc cāpy athojāś ca
grāmaṇīḥ surucis tathā
pauruṣeyo vadhas tathā
varyo vyāghras tathāpaś ca
vāyur vidyud divākaraḥ
brahmāpetaś ca vipendrā
yajñāpetaś ca rākṣakāḥ
elāpatraḥ śańkhapālas
tathairāvata-saḿjñitaḥ
dhanañjayo mahāpadmas
kambalo 'śvataraś caiva
tumburur nārado hāhā
hūhūr viśvāvasus tathā
ugraseno vasurucir
viśvavasur athāparaḥ
citrasenas tathorṇāyur
dhṛṭarāṣṭro dvijottamāḥ
sūryavarcā dvādaśaite
kṛtasthaly apsaro-varyā
tathānyā puñjikasthalī
viśvācī corvaśī tathā
tathaivāpsarasaḥ smṛtāḥ
12.11.45
etā bhagavato viṣṇor
(45) All these [personalities] constitute the glories of Vishnu, the Supreme Personality of Godhead assuming the form of the sun-god; they take away the sinful reactions of those people who at the junctures of each day remember them.
12.11.46
(46) Thus with each of the twelve months and six types of associates moving through this universe, the Deva, the Godhead [of the sun], for its population, is here and in the hereafter sure to disseminate pure consciousness.
12.11.47-48
sāmarg-yajurbhis tal-lińgair
gandharvās taḿ pragāyanti
nṛtyanty apsaraso 'grataḥ
(47-48) With the sages glorifying Him with the Sâma, Rig and Yajur hymns which reveal His identity, the Gandharvas sing loudly about Him, the Apsaras dance in front of Him, the Nâgas ready the chariot, the Yakshas harness the horses and the strong Râkshasas push it from behind.
12.11.49
ṣaṣṭir brahmarṣayo 'malāḥ
purato 'bhimukhaḿ yānti
(49) In front of the chariot the sixty thousand Vâlakhilya brahmin sages pure of praise go with prayers to the Almighty [see also 4.1: 39].
12.11.50
(50) The Unborn Lord Hari, the Supreme Controller, the Beginningless Possessor of All Opulences, thus protects all the worlds expanding Himself each kalpa into various forms."
Thus end of the Twelfth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Summary Description of the Mahāpuruṣa."
Footnotes:
* According the Skanda Purâna in the verses beginning with 'aparam tv aksharam yâ sâ' there are three infallible energies thus: the external material energy of mâyâ, the internal potency of Sr'î and the Supreme Energy of the Purusha, the Lord Himself.
** The Padma Purâna (256.9-21) lists eighteen guardians or attendants of the Lord: Nanda, Sunanda, Jaya, Vijaya, Canda, Pracanda, Bhadra, Subhadra, Dhâtâ, Vidhâtâ, Kumuda, Kumudâksha, Pundarîksha, Vâmana, S'ankukarna, Sarvanetra, Sumukha and Supratishthhita.
*** At this point is broken with the regular order of the months. The different translators do not agree about the cause of this break of order and some have suggested to correct the order of the verses given to correct this.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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