Srimad Bhagvata Mahapurana Book 6 Chapter 4:16-27

Book 6: Chapter 4

Srimad Bhagvata Mahapurana: Book 6: Chapter 4: Verses 16-27 Daksa extols the Lord who appears in person before him Having thus pacified the Pracetas and handed over (to them) the beautiful daughter of Pramloca (a celestial nymph), king Soma (the moon-god) returned (to his abode) and the Pracetas wedded her consistently with virtue (as this union, though forbidden by the Sastras as falling under the category of polyandry, had been permitted by the Lord-vide IV. )xxx. 15-16--and had thus been more than legalized). From their loins through her was sprung Daksa, the Pracetasa (son of the Pracetas, as distinguished from his previous incarnation, which owed its existence to Brahma himself), by whose progeny and their descendants all the three worlds were filled on all sides.(Now) hear from me attentively how Daksa, who was (extremely) fond of his daughters, procreated beings (both) by his mind (sheer force of will) and by seed. Daksa (a lord of creation) procreated these beings, dwelling in the air, on land and in water-gods, demons, human beings and so on-by his mind (thought-projection) alone in the first instance (to begin with). Seeing the procreation of his race not multiplying, the said Prajapati (Daksa) proceeded to the hills adjoining the Vindhya mountain and practised austerities (that were) hard to perform. Bathing there thrice a day (in the morning and evening and at midday) in the holy lake called Aghamarsarza (that which washes off one's sins), which was supremely efficacious in destroying one's sins (as could be expected from its very name), he propitiated Sri Hari through (his) asceticism. He extolled the Lord, who is beyond sense-perception, by means of (the hymn called) Hamsaguhya. I shall (now) repeat to you that hymn through which Sri Hari was pleased with Daksa. The Prajaipati prayed : I offer salutations to the self-effulgent Supreme of infallible consciousness-the Controller of both the Jiva (the soul as reflected through the three Gunas or matter) and Prakrti (the basis of such reflection)-whose true nature is not perceived by those that take the objects of senses (the products of the three Gunas) to be real, and who is beyond (all) the means of cognition. I make obeisance to that Supreme Lord whose beneficent nature and friendly (helpful) attitude (as the Prompter of the senses and the mind) the Jiva dwelling in this body, His constant companion, does not know-even though the Lord lives with the Jiva as the tatter's Friend (in the same body), He being the seer of this visible universe (and therefore not open to perception)-just as an object of perception cannot perceive the illuminating quality of the sense that perceives it. The body, the vital airs, the senses, the internal senses (the mind, understanding, intellect and the ego) and the gross and subtle elements know neither themselves (individually) nor any other (among themselves) nor that which is beyond (all these, viz., the Jiva). The (conscious) Jiva (however) knows all (these, including itself) as well as the (three) Gunas (the root of all the aforesaid categories except the Jiva); but, though knowing (all) these, it does not know the all-knowing Lord who is infinite (and therefore unknowable). I (hereby) extol Him. Hail to that pure Substance (Brahma), revealed (only) in a pure mind, that is realized through Its absolute existence (consisting of consciousness and bliss) when the mind, which manifests this world of names and forms, (altogether) ceases to function (attains the state of Samadhi or complete absorption into the Self) due to the extinction of all cognition and recollection. The wise find Him out by their purified intellect (as distinct from their lower self, referred to as 'I' and) as installed within their heart-though veiled by His nine potencies (viz., Prakrti or primordial matter, Purusa or the individual soul, Mahat-tattva or the principle of cosmic intelligence, Ahankara or the ego and the five Tanmatras or subtle elements), consisting of (or dominated by) the three Gunas (Sattva, Rajas and Tamas), as well as by the sixteen other principles (viz., the mind and the five senses of perception, the five organs of action and the five gross elements viz., earth, water, fire, air and ether)-(even) as those well-versed in rituals produce the sacrificial fire hidden in (pieces of) wood by reciting the fifteen sacred texts known as the Samidheni Mantras.