Srimad Bhagavatam – 2.1.26 | HH Bhanu Swami Maharaj | ISKCON Chennai | Mar 31, 2026
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Reading from Srimad Bhagavatam Canto 2 Chapter 1 Verse 26.
ŚB 2.1.26
पातालमेतस्य हि पादमूलं
पठन्ति पार्ष्णिप्रपदे रसातलम् ।
महातलं विश्वसृजोऽथ गुल्फौ
तलातलं वै पुरुषस्य जङ्घे ॥ २६ ॥
pātālam etasya hi pāda-mūlaṁ
paṭhanti pārṣṇi-prapade rasātalam
mahātalaṁ viśva-sṛjo ’tha gulphau
talātalaṁ vai puruṣasya jaṅghe
Synonyms
pātālam — the planets at the bottom of the universe; etasya — of His; hi — exactly; pāda-mūlam — soles of the feet; paṭhanti — they study it; pārṣṇi — the heels; prapade — the toes; rasātalam — the planets named Rasātala; mahātalam — the planets named Mahātala; viśva-sṛjaḥ — of the creator of the universe; atha — thus; gulphau — the ankles; talātalam — the planets named Talātala; vai — as they are; puruṣasya — of the gigantic person; jaṅghe — the shanks.
Translation
Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.
Purport
Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.
The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord’s bodily description should begin from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description.
HH Bhanu Swami Maharaj:
So, this part of the chapter, which is the first chapter of Canto 2, deals with the universal form, Vishwarupa, which means that the Lord is the universe. The universe, according to Bhagavatam, is made up of different planetary systems from Patala to Satyaloka. But these are all material things. But here it’s describing that Patala is the soles of His feet, etc. So, this would mean the Lord has material feet. And the top of His head is Satyaloka, so He has a material head. But this also does not look very reasonable because we know the Lord has a spiritual body with spiritual head and feet. So, how can we say that the Lord has Patala Loka as His feet and Satyaloka as His head? The answer is that yes, this description of the universal form cannot be taken literally. And the reason for this, the reason why we have descriptions of the universal form, is to show that everything is part of the Lord. Actually, in our philosophy, we have ‘Acintya bheda abheda’. So, ‘Bheda’ means the Lord with His spiritual body is separate from everything else. So, if that is the fact, such a description of the universal form is useless, it’s nonsense. However, we find in Canto 2 and in Canto 3 many descriptions of this universal form.
So, if the Lord has a spiritual body and His feet are not made out of Patala Loka, then why we say such things? And for this reason, though the universal form is often described, our Acharyas make it clear, this is not the real form of the Lord, it’s not His Swarupa. So, then why do we have these descriptions? So our Acharyas also explain, such descriptions are there for people who still have material conceptions. So, they can accept, we have Patala Loka, Tala tala, Atala, and Sutala, etc. and the idea of the universal form is introduced to indicate that everything in the material world is controlled by the Lord.
So, in this particular description, the different planetary systems from the bottom to the top are described as limbs of the Lord. None of the limbs are complete in themselves. And limbs of your body cannot do any action or anything unless there is an Atma within the body. So, here we have a description of the planetary systems making up the body of the universal form. Like the limbs of your body, the different planetary systems from the lowest to the highest have certain functions within the universe. And this universal form has no life in it unless the Supreme Lord enters into it.
There are other descriptions of the universal form. And all the different limbs manifest along with the senses. So, we have the sense organ, the object of the senses, and the sense devata for the different parts of the body. But Bhagavatam describes that after all of this form is there, like a human being with feet, arms, legs, everything, with senses, it can do nothing. When the Lord enters then, that figure, that universal form comes alive, it can see, it can smell, it can hear, it can walk, etc.
So, this description of the universal form is there to illustrate that the whole material world is ‘acit’ in itself, it cannot operate unless the Supreme Lord wills it. So, why do we have to describe the Lord in terms of material elements? So, as I said, this is a description for people who cannot understand the spiritual form of the Lord. So, Bhagavatam gives us a list of material planets. And behind the planets is the Supreme Lord acting like Paramatma. So, at least the person who appreciates the universal form can also understand that there must be a supreme controller of that body. So, this is the biggest conception of a body, of all the universe. And on a smaller scale, we got individual human bodies. These bodies cannot operate by themselves, they need Atma and Paramatma within them to do anything. So therefore, we should never think that the body operates on its own without the Lord or the Atma. So just as the body is dependent upon Atma and Paramatma, the whole universe is dependent on Paramatma. So, if a person can understand this universal form, he can begin to accept the presence of the Supreme Lord.
Now, a form is given here, a universal form with hands and feet and shanks and thighs and whatever, also to introduce the idea that the Lord has a form in the spiritual world. So many people are eager to say that Supreme Lord has no form because all forms are material. And, to understand that the Lord has spiritual form is difficult to understand by many people. So, therefore this description of the universal form is given to show that the universe is given life by the Supreme Lord and the Supreme Lord does have a form. So, in this canto also, Sukadeva describes that this meditation on the universal form of the Lord is there for unadvanced yogis. Unadvanced yogis cannot understand the spiritual form of the Lord. So, we are given a description of Supreme Lord made up of planetary systems. All of it is under the control of the Supreme Lord. More advanced yogis will meditate not on universal form but on the form of Paramatma. Paramatma also has feet and toes and knees and thighs and hands etc. But that form of Paramatma has no material elements attached to Him at all. So, the advanced yogis will meditate on Paramatma, spiritual form. So, they are superior to the other yogis because they can accept the spiritual form of the Lord.
The devotees meditate on Bhagavan, who also has form. And in Vaikuntha, the devotees see the form of Bhagavan, who is very similar to Paramatma. What is the difference? Of course, both are forms and Vishnu in Vaikuntha looks almost like Paramatma. Yet in the spiritual world, we do not call that form Paramatma, we call Him Bhagavan. So how can one form be two things, Paramatma and Bhagavan? Both are spiritual forms. They both have forearms, with the crowns on their head, they both have garlands. Yet, Bhagavatam says, the form of Bhagavan is superior to the form of Paramatma. So, those forms look exactly the same. So, why do we distinguish them? In some Sampradayas, they do not distinguish at all, Paramatma equals Bhagavan, same thing [Laughs]. So, the difference is that Paramatma has a particular function in relation to the material world. Bhagavan is in the spiritual world, no relationship with material world at all.
So, through these expanded forms of Paramatma, Bhagavan manifests and destroys the material worlds. So, those who have Paramatma realization, appreciate this function of the Lord. Those who realize Bhagavan, the devotees, do not have much interest in Lord creating material world. The devotees of Bhagavan are interested only in serving the Lord and pleasing the Lord. So, the form may be the same, the difference is the attitude of the person worshipping. So, realization of Bhagavan is considered to be superior. It is with Bhagavan that rasa manifests. And from rasa arises bliss. So, in meditation and worship of Paramatma, one realizes, Lord is the creator of the material world, Lord has a spiritual body. However, the yogi, when he sees that form, is not inspired to worship him. So, the conception of the yogi and the conception of the devotee is quite different.
So, Bhagavan realization is superior to Paramatma realization. And Paramatma realization is superior to worship of universal form. If we don’t even accept universal form, all we do is worship matter itself, enjoy matter, that’s it, finished. So at least in accepting and worshipping the universal form, a person can develop the idea that there is Supreme Lord behind everything in this material world.
So, we see in the 5th canto of Bhagavatam, there is a whole list of the planets from the bottom all the way up to the Bhu-mandala. So, all these places are considered to be in Tamo guna. And we see these places, all these planets do not have sunlight, they are all dark [Laughs]. The Bhu-mandala above those lokas, which is earth and Bharat Varsha and the Dvipas, is considered to be in Rajo guna. And from the Sun planet upwards, all the planets are considered to be Sattvic. So, in this way, the whole material world is laid out according to Gunas. Tamo guna is on the bottom, Sattva guna is on the top. And all of this is represented by this universal form.
So, universal form gives us opportunity to relate material planets to Supreme Lord. But we should never think that the Lord has material feet made out of Patala Loka, etc., so, it’s all very symbolic. So this universal form is not considered to be an eternal form of the Lord. And in the first canto of Bhagavatam, where the list is given of all the different forms of the Lord, Vishwarupa is not mentioned [Laughs]. So, it is a much inferior conception of the Lord. And thus the devotees do not worship this form. So it is for people who don’t have faith in Lord with His spiritual form.
Hare Krsna!
Q & A :
1.) Hare Krishna Maharaj. Maharaj in these fourteen planetary systems earth is not mentioned directly. Where we can connect the earthly planet in that Maharaj?
Bhu, Bhu. Yeah. Bhu means the Bhu-mandala with Bharata varsha and other varshas on in.
2.) Maharaj, you were saying that in the class that, this virata rupa, it shows that the Lord has a form. But here also here it’s saying that visvam is symbolic form. But in Bhagavatam, Prabhupada has given in the purport as imaginary. So how to think it is imaginary. Because that form is not there just like, thinking that, this is like a whole form of the Lord, whole universe in the form of the Lord.
So, the universal form is called imaginary because actually it is not the real form of the Lord. But material world is real. All these planetary systems are real. So, in that sense, not imaginary [Laughs]. But to take all the material elements and all the planetary systems and make it into a form of the Lord, that is, you can say, imaginary. Nevertheless, the Supreme Lord can also manifest this form, as we see in 11th chapter of Bhagavad Gita [Laughs]. So, Lord can manifest Himself as the whole universe, if He wants to, but it’s not permanent.
3.) Maharaj, related to this, there’s is also one statement in Bhagavatam that idaṁ hi viśvaṁ bhagavān ivetaro [ŚB 1.5.20]. When you see this statement idaṁ hi viśvaṁ, this visvam is Bhagavan. Then how will you explain this idaṁ hi viśvaṁ bhagavān ivetaro. So this visvam is Bhagavan. So how will you explain it then?
Well, as I mentioned, we have bheda-abheda philosophy. So, the Lord is completely separate from matter and from jiva. That’s bheda. But then we say, Lord is abheda. He is non-different from matter and jiva. So, the Lord is different from His shaktis, bahiranga shakti and tatastha shakti. He is also same, abheda, with bahiranga shakti and tatastha shakti. So, there are statements in Bhagavatam which say, the Lord is the universe. Lord is everything. And in the Upanishads it says, Sarvam khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1]. And Brahman is everything. So, we have statements that say, Lord is everything. So, that’s oneness. Now, of course, what does that oneness mean? They are certainly distinct and separate reality, but then we say, one with the Lord. So, for the Vaishnavas, it is a little bit difficult to accept that as an absolute statement. Why? Because matter gets mixed up with the Lord [Laughs]. So, then it is easy to say, okay, Lord is different from matter, different from jiva. Everybody can accept that. So, Lord is different from everything, but not completely different because the Lord controls everything. So, He has relationship with it. So, this is a way of explaining how the Lord relates to matter and jiva. He is their controller. So, in that sense, you see, the Lord is one with matter and jiva because He controls them. At the same time, we accept they are different.
So, scripture says both things. So, therefore, we will have debates. Oneness, complete oneness is Shankaracharya. And then difference is propounded by the Vaishnavas. So, it is only a question of how much difference? So, Madhvacharya says, completely different. But Ramanuja says, okay, scripture says oneness. So, we have to explain that. So, therefore, he has qualified oneness. So, Caitanya Mahaprabhu explains it in terms of oneness and difference simultaneously. But Jiva Goswami also comments that yes, we accept difference and non-difference, but we put more emphasis on the difference [Laughs].
4.) You said that Paramatma is functioning in the material world, but we see the astanga yogis, they also meditate in Paramatma form, which is in the material world. So, my question is, because astanga yogis, when they merge in the Brahman, that is in the spiritual world. But form there is material. How can they get that liberation?
HH Bhanu Swami Maharaj: Which form?
Devotee: Paramatma form, which is in the material world.
HH Bhanu Swami Maharaj: Oh, the Paramatma form. So, the Paramatma form as Kshirodakasayi Vishnu and Garbhodakasayi Vishnu are within the material universe. But though they are in the universe, they are never affected by anything material. So, they are eternal also. Maha Vishnu is outside the universes but in contact with prakriti. So, the yogis concentrate on Paramatma, who is form of the Lord, and by getting His mercy, they can get liberation. They can enter into the effulgence of Paramatma, which is like Brahman, or they can enter into the body of Paramatma. So, either of these states is eternal.
5.) Hare Krishna Maharaj. Maharaj similar question. You have mentioned, one who sees Paramatma is inspired to worship Bhagavan and yogis are also seeing Paramatma, but they are getting impersonal liberation.
So, yogis worship Paramatma in order to get liberation. So, the Lord fulfills that desire. A devotee can worship the same form that looks like Paramatma, but he is a devotee, so that form is Bhagavan. So, the devotee’s aim in worshipping that form is to serve the Lord, not to get liberation. So, the Lord responds to that and He gives that devotee eternal service in the spiritual world. So, what goal you get depends on what you desire.
6.) Hare Krishna Maharaj. So, Maharaj, you mentioned that the lower planetary systems are in tamoguna and the middle ones are in rajas and the top planets are in sattvaguna. But the heavenly planets are like, they are filled with enjoyment and opulence, so how do we understand that they are sattvic?
So, every jiva within the material world is in the material world because they want to enjoy. So, you can enjoy in sattva, rajas or tamas. And that is reflected in your goal, your worship and your intentions. So, the enjoyment in lower planetary systems is much different from enjoyment in Satya Loka or Swarga Loka. So, in Bhagavad Gita, there is a description of the different things in the different gunas [Laughs]. So, we have happiness in tamoguna, happiness in rajoguna, happiness in sattvaguna. So, they are distinct [Laughs]. So, the happiness in tamoguna is simply stimulation of the material senses. The happiness in sattvaguna and upper planetary systems is happiness derived from some understanding of atma.
7.) Hare Krishna Maharaj, the uttama adhikari sees that everyone is Krishna. Basically, he sees Krishna everywhere. If so, does he also see individual jiva? So, where does the individual jiva go if he sees Krishna everywhere?
So, this doesn’t mean that when he opens his eyes, he sees forms of Krishna dancing everywhere. So, he can distinguish human beings, animals, plants, world, etc. But, he sees them all in Prema, serving Krishna.
8.) What is the destination for yogis and jnanis?
Well, depends on their desire. The usual desire is liberation. And that means destruction of all karma, no more material bodies. They also do not accept spiritual form of the Lord. Of course, the yogis worship that form of Paramatma which is spiritual with the idea to get liberation.
Hare Krishna!
Devotees: Grantharaj Srimad Bhagavatam ki jai!!! HH Bhanu Swami Maharaj ki jai!!! HDG A.C. Bhaktivedanta Swami Srila Prabhupada ki jai!!! Nitai Gaura premanande Hari Haribol!!!