42 verses
Śukadeva said: A relationship of the jīva with his body and senses does not actually take place through avidyā-śakti of the Lord, because the jīva is superior to matter, being full of knowledge. He is like the dreamer seeing his dream body.
The jīva appears to be of many different forms through māyā because of the variety of dispositions of the jīva. The jīva, enjoying the guṇas, thinks in terms of me and mine.
What happens to the jīva when he has a relationship with the body through unexpected association with māyā? The jīva appears to have many forms, such as infant, adolescent, devatā or human bodies. This is not actually the fact, because the jīva is a spiritual particle. The many forms occur because of the many dispositions of the jīva. It is said yā yā kṣetrajña-śaktiḥ sā tāratamyena vartate: the jīvas exist with differences.
Certainly when the jīva becomes attached to the great Lord who is different from time and māyā, having given up both time and māyā, free of illusion, he remains detached.
Just as the jīva endures countless births through the unexpected influence of māyā, by the unexpected influence of bhakti, by the appearance of prema, the jīva terminates those countless births. Vāva means certainly. Certainly the jīva should enjoy in his glory different from time and māyā, having given up the enjoyment of body, the shelter of me and mine, and replaced that with the real shelter of possessiveness, the Lord. Mahimni means having a great form, because of possessing the greatest qualities. The Lord is devoid of the transformations created by time and the elements such as mahat-tattva created by māyā (kāla-māyayoḥ parasmin). The jīva should become attached to (rameta) that form. In other statements (SB 1.11.6, 2.9.10) as well, these qualities are also understood to be possessed by his dhāma and followers. Attainment of bhakti is called unexpected in order to show that bhakti is necessary for the deliverance of the jīva enjoying in the material world. Having given up changes created by time and bodies created by māyā (ubhayam), he remains unattached (udāste). It is said:
yayā sammohito jīva ātmānaṁ tri-guṇātmakam |
paro pi manute narthaṁ tat-kṛtaṁ cābhipadyate ||
anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje |
lokasyājanato vidvāṁś cakre sātvata-saṁhitām ||
Bewildered by that māyā, the jīva, though separate from the three guṇas, considers himself made of the three guṇas and takes on material existence created by the guṇas.
And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva's saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people. SB 1.7.5-6
Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahmā the four essential verses of Bhāgavatam in order to give knowledge about himself.
What is that which is beyond time and māyā to which one should be come attached? This verse answers. The Lord spoke for giving knowledge (viśuddhi) about his own nature (ātma-tattva). Or he spoke for the purification of the components like citta (tattva) of the jīva (ātma). Showing Brahmā his form which was true or spiritual (ṛtam), he spoke the four verses of Bhāgavatam. What is the cause? He was worshipped with sincere bhakti (avyalīka-vrata). The word yat does not relate with a correlative tat in a later verse. The meaning is expressed by Śrīdhara Svāmī.
jīvasyāvidayā āvidyaka-deha-sambandhaḥ | īśvarasya tu yoga-māyayā cid-ghana-līlā-vigrahāvirbhāva iti mahān viśeṣa uktaḥ
The jīva is related with a body of ignorance by avidyā. By yoga-māyā of the Lord, the Lords form of knowledge and pastimes appeared. This great difference is expressed in this verse.
This answers the second question about the difference between the body of the Lord and the jīva (SB 2.8.8)
Brahmā, the original devatā, the instructor of bhakti for the world, situated on his lotus, considered how to carry out creation. He could not attain the knowledge by which the universe could be created.
Not only the Lords form, but his planet and his devotees are also beyond time and māyā. To show this fact he begins to praise the Lord in four verses. Brahmā, the instructor about the secret teachings of bhakti (paro guruḥ), was situated on a lotus (svadhiṣnyam). Previously he was submerged in the water in order to find his residence. After, he became situated on the lotus. He considered (aikṣata) how to carry out the creation. He could not understand the knowledge (tām dṛṣam) in the matter of creation (atra), by which there would be a method of constructing the universe.
While Brahmā was contemplating how to carry out the creation of the universe, he heard twice close by in the water a word of two syllables, tapa, composed of the sixteenth and twenty-first sounds of the alphabet, which is known as the wealth of the devotees with no material desire.
While contemplating how to carry out the creation, on one occasion he heard nearby (upāśṛṇot), in the water, a word of two syllables repeated twice (dvir gaditam). The word is explained indirectly just like the mantras. Sparṣa refers to the consonants from ka to ma in the Sanskrit alphabet. The sixteenth consonant is ta. The twenty-first is pa. This forms the word tapa. This is singular, second person imperative verb meaning perform meditation or austerity. This was spoken two times. This is called wealth (dhanam) because the brāhmaṇas are called a wealth of austerity.
Hearing those words, he looked in all directions, desiring to see the speaker of those words, but could not see anything except himself. He again sat on the lotus and, considering the instruction to be beneficial, he concentrated his mind on meditation.
Someone has clearly ordered me to perform austerity. It seems I am being directly ordered. Considering that it was for his benefit he then concentrated his mind on meditation.
Brahmā, the best among the meditators, having fruitful vision, concentrating his mind, controlling his prāṇas, action senses and knowledge senses, performed meditation, which would manifest all the planets, for a thousand celestial years.
Akhila-loka-tāpanaṁ means which manifests all the planets. Tapīyāṁs tapatām means the greatest meditator among all meditators.
The Lord, gratified by his worship, showed Brahmā Mahā-vaikuṇṭha, to which nothing is superior, which is free of suffering, confusion and fear of offenses and which is praised by the devatās who constantly see the self.
The Lord showed Brahmā Mahā-vaikuṇṭha (sva-lokam) to which nothing is superior, which is absolutely (vi) free of (apeta) suffering (saṁkleśa). The kleśas are avidyā smitā-rāga-dveṣābhiniveśāḥ: ignorance, ego, attachment, hatred and clinging to life. (Yoga-sūtras 2.3) There is no intense mental confusion (vimoha) from not seeing the Lord. It is free of fear of offenses in serving the Lord (sādhvasam). It is praised by Indra and others (vibudhaiḥ). Svadṛṣṭavadbhiḥ indicates that these persons have continual vision of the self. This negates the idea that Indra and others are purely material.
In Vaikuṇṭha there is no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of māyā at all, what to speak of its products such as material elements. In Vaikuṇṭha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees.
In Vaikuṇṭha there is no influence of rajas and tamas. This means that there is no creation and no destruction. There is also no material sattva which is mixed with these two. With absence of material sattva there is no maintenance of temporary Svarga-loka and other planets. However there is śuddha-sattva, composed of eternity and knowledge, related to the svarūpa-śakti of the Lord. In Nārada Pañcarātra, Jitanta-stotra it is said:
lokaṁ vaikuṇṭha-nāmānaṁ divya-ṣaò-guṇa-saṁyutam |
avaiṣṇavānām aprāpyaṁ guṇa-traya-vivarjitam ||
Vaikuṇṭha is endowed with six transcendental qualities, is devoid of the three material guṇas and is not attainable for the non-vaiṣṇavas.
In the Padma Purāṇa it is said:
tripād-vibhūti-rūpaṁ tu śṛṇu bhūdhara-nandini ||
pradhāna-parama-vyomnor antare virajā nadī |
vedāḍgasvedajanita-toyaiḥ prasrāvitā śubhā ||
tasyāḥ pāre para-vyomni tripād-bhūtaṁ sanātanam |
amṛtaṁ śāśvataṁ nityam anantaṁ paraṁ padam ||
śuddha-sattva-mayaṁ divyam akṣaraṁ brahmaṇaḥ padam ||
sarva-vedamayaṁ śubhraṁ sarva-pralaya-varjitam |
asaḍkhyam ajaraṁ satyaṁ jāgrat-svapnādi-varjitam ||
na tad bhāsayate sūryo na śaśāḍko na pāvakaḥ |
yad gatvā na nivartante tad dhāma paramaṁ hareḥ ||
nānā-jana-padākīrṇaṁ vaikuṇṭhaṁ tad dhareḥ padam ||
Hear about the form of the spiritual world. Between the material realm and the spiritual sky, the splendid river called Virajā flows with water produced from the perspiration of the Vedas. Beyond the river lies the place called tripād. This supreme abode is eternally sweet, young, and eternally blissful. This abode of the Lord is śuddha-sattva, full of pastimes and without decay. It is all the Vedas, without contamination, and never subject to destruction. It is beyond measure, without old age, truth, and devoid of the stages of material consciousness waking, sleeping and deep sleep. There the sun, the moon and fire do not shine. Having gone to the supreme abode of the Lord, one does not return. This abode of the Lord is filled with many inhabitants.
There is no influence of time, which causes six types of transformation, because the place is under the influence of the Lords qualities. What else can be said? There, the guṇas are cut out at the root. Māyā, the material cause of creation and destruction of the material world, a śakti of the Lord, does not have any deluding influence at all in Vaikuṇṭha. This is understood since it is already stated that rajas and tamas cannot exist there. What to speak of the absence of other things (kim utāpare), such as the expansions of māyā like mahat-tattva? This also means that the bodies in that place do not have a beginning produced of the material elements. After a description of Vaikuṇṭha, the inhabitants are described. In that place there are associates of the Lord, those who act in compliance to the Lord (anuvratā). This means that everyone there acts for the pleasure of the Lord. It has already been stated in the third verse that the Lord is beyond time and māyā. Now it is stated that Vaikuṇṭha and the devotees there are beyond time and māyā. The devotees there (since they are beyond time and māyā) should be worshipped by the devatās, demons and devotees.
The inhabitants of Vaikuṇṭha are dark in complexion and effulgent. They have lotus eyes, yellow cloth, and pleasing demeanor and are youthful. They all have four arms and wear ornaments of the best shining jewels. They have all splendors. Some are colored red, yellow or white. They wear glittering earrings, crowns and garlands.
They are dark in complexion, and shining (avadātā) with lotus eyes and yellow cloth. They are pleasing and very young (supeśasaḥ). They wear ornaments with the best (praveka) shining (unmiṣat) jewels, and are extremely glorious. They have colors of coral, vaidūrya and the water lily. The Bhagavat-sandarbha explains that those devotees have forms like the Lord with colors like red and yellow.
harer anuvratā yatra śyāmāruṇa-harit-sitāḥ |
tat-tad-varṇam upāsyeśaṁ tat-sārūpyam upāgatāḥ ||
In that place the Lords associates are black, reddish, green or white in complexion. By worshipping the Lord with a particular complexion the devotee attains a form with a similar complexion. Laghu-bhagavatāmṛta 237
They have earrings, crowns and garlands which glitter.
That place is filled with shining air vehicles belonging to the inhabitants, and shines with the forms of divine women. The planet appears to be a sky filled with clouds and flashing lightning.
After a description of the inhabitants the place is again described. The place is filled with shining (bhrājiṣṇubhiḥ) air vehicles and shines with celestial women. The place is like the sky filled with clouds (air vehicles) and flashes of lightning (the women).
Beautiful Lakṣmī worships the feet of the Lord along with her many associates. Sitting on a swing, praised by the bees, she sings about the activities of the Lord.
The consort of the Lord is described. She is the svarūpa-śakti of the Lord (śrīḥ), and very beautiful (rūpiṇī). She worships (mānam) his feet along with her associates (vibhūtibhīḥ). Being praised variously (vigīyamānā) by bees (kusumākarānugaiḥ), she sings about the activities of the Lord.
Brahmā saw the Lord, the Lord of all the devotees in Vaikuṇṭha, the Lord of Lakṣmī, the Lord of sacrifice and the Lord of the universe, served by his chief followers such as Sunanda, Nanda, Prabala and Arhaṇa.
Having described Lakṣmī, Śukadeva now describes the Lord.
The Lord, desiring to give mercy to his servants, was a joy to the eyes of the devotees. He had a joyful smile and eyes tinged with red. He had a crown on his head, and wore earrings. He had four arms, wore yellow cloth and on the left side of his chest was a golden line.
He is the giver of joy for those who see him (dṛg-āsavam). With the mention of yellow cloth, his dark complexion should also be understood. He is decorated with a golden line on the left side of his chest (śriyā).
He saw the Lord seated on his praiseworthy throne, who was surrounded by the four, sixteen and five energies, who was endowed with natural powers and the temporary powers of all other powerful beings, and who enjoyed in that spiritual abode.
The four śaktis are dharma, jñāna, aiśvarya and vairāgya. These are described in the Padma Purāṇa in the description of the center of Vaikuṇṭha:
dharma-jñāna tathaiśvarya-vairāgyaiḥ pāda-vigrahaiḥ |
ṛg-yajuḥ-sāmātharvāṇa-rūpair nityaṁ vṛtaṁ kramād ||
The place is surrounded by the dharma, jñāna, aiśvarya and vairāgya, and the personifications of the Ṛg, Yajur, Sāma and Atharva Vedas.
The sixteen śaktis are Caṇòa and others. They are also described in the Padma Purāṇa:
caṇòa-pracaṇòau prāg-dvāre yāmye bhadra-subhadrakau |
vāruṇyāṁ jaya-vijayau saumye dhātṛ-vidhātarau ||
kumudaḥ kumudākṣaś ca puṇòarīkotha vāmanaḥ |
śaḍku-karṇaḥ sarva-netraḥ sumukhaḥ supratiṣṭhitaḥ ||
ete dik-patayaḥ proktāḥ puryām atra suśobhane ||
At the eastern gate are Caṇòa and Pracaṇòa. At the southern gate are Bhadra and Subhadra. At the western gate are Jaya and Vijaya. At the northern gate are Dhātā and Vidhātā. In the directions starting from east are Kumuda, Kumudakṣa, Puṇòarīka, Vāmana, Śaḍkukarṇa, Sarvanetra, Sumukha, and Supratiṣṭhita. Padmā Purāṇa 6.228.13-15
The five śaktis are as follows:
kūrmaś ca nāgarājaś ca vanateyas trayīśvaraḥ |
chandāṁsi sarva-mantrāś ca pīṭha-rūpatvam āsthitā ||
Kūrma, Ananta, Garuòa -- who is lord of the Vedas --, the Vedic meters and all the mantras are situated as the form of the pīṭha. Padma Purāṇa 6.228.24
The four can also refer to prakṛti, puruṣa, mahat-tattva and ahaḍkāra. The sixteen can refer to the ten senses with the mind and the five gross elements. The five can refer to the five tan-mātrās. Śrīdhara Svāmī gives this explanation, which is acceptable. In this case, even māyā along with mahat-tattva and other elements remain there, offering devotion to the Lord. This can be explained by the fact that the spiritual world, composed of the svarūpa-śakti of the Lord, is the shelter of all śaktis including the material śaktis. It has already been stated in verse 10 that māyā and her products cannot bewilder the jīva in the spiritual world. This should be understood when the verse says that the place is not influenced by time (kāla-vikramaḥ). This should also be understood when Brahmā saw Kṛṣṇas expansions as Viṣṇu forms:
aṇimādyair mahimabhir ajādyābhir vibhūtibhiḥ
catur-viṁśatibhis tattvaiḥ parītā mahad-ādibhiḥ
All the viṣṇu-mūrtis were surrounded by the opulences, headed by aṇimā-siddhi; by the mystic potencies, headed by Ajā; and by the twenty-four elements for the creation of the material world, headed by the mahat-tattva. SB 10.13.52
The Lord was also endowed with his natural powers (svaiḥ bhagaiḥ) and the temporary powers (adhruvaiḥ) of Brahmā and others (itaratra). He saw the Lord who enjoys in Vaikuṇṭha (dhāman) with its own form (sve).
The creator of the universe, Brahmā, filled with joy on seeing the Lord, with hair standing on end and tears in his eyes, offered respects to the feet of the Lord which are attained by the path of bhakti.
The word paramahaṁsa refers to devotees. This is understood from verses such as:
kiṁ vā bhāgavatā dharma na prāyeṇa nirūpitāḥ
priyāḥ paramahaṁsānāṁ ta eva hy acyuta-priyāḥ
This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord. SB 1.4.31
bhāgavata-paramahaṁsa-dayita-kathāṁ kiñcid antarāya-vihatāṁ svāṁ śivatamāṁ padavīṁ na prāyeṇa hinvanti
One who is attached to the nectarean honey of the Lords lotus feet, and whose mind is always absorbed in his glories, may sometimes be checked by some impediment, but he still never gives up the exalted position he has acquired. SB 5.1.5
The condition of such paramahaṁsas is called bhakti-yoga or pāramahaṁsya. The lotus feet of the Lord are attained by the path of bhakti-yoga. The Lord says bhaktyāham ekayā grāhyaḥ: I am attained by bhakti alone. (SB 11.14.21)
The Lord, overjoyed, filled with prema for Brahmā, touching Brahmā with his hand because of his love for him, with words lit by a slight smile, spoke to Brahmā, who was filled with prema on seeing the Lord, and who was worthy of following the Lords command for creating the universe.
Brahmā was fit to follow the orders of the Lord (nija-śāsanārhaṇam). The Lords words were lit with a slight smile.
The Lord said: O Brahmā! I am completely satisfied with you for performing long penance in order to carry out creation of the universe. I cannot be satisfied with the penances of the greatest of yogīs.
Veda-garbha means that Brahmā, fully understanding the Vedas, imparts them to others. He had undertaken penance for a long time for creating the universe (sisṛkṣayā). The yogīs cannot satisfy me in the same way. Sadhryuk means samyak.
O Brahmā! All auspiciousness to you! Please ask your desired benediction from me, who can award all benedictions. Endeavors in the process of bhakti end in seeing me.
Mā means mām. Ask for your desired object. Endeavors for gaining results from the best processes such as hearing and chanting culminate in seeing me. This is because my devotees do not accept any result other than seeing me.
Seeing my planet reveals all knowledge. Also by my mercy, you previously heard my instructions when you were all alone and performed the greatest austerity.
Seeing my planet, rather than study of scriptures, reveals wisdom (manīṣitā). Not only now do I have affection for you, but previously also. I spoke the words tapa tapa. All alone, hearing those words, you performed the greatest austerity.
Those words were spoken by me when you were bewildered about how to create the universe in the beginning. O sinless Brahmā! Austerity for attaining me is my heart, and I am the soul of that austerity.
I only spoke instructions to you. When? I spoke at the beginning of creation (tatra) when you where bewildered about what to do. Austerity indeed is my śakti. It is my heart. This means that I desire that the jīva give up enjoyment of material life, since that is favorable for bhakti. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ: I will gradually take away the wealth from the person to whom I show mercy. (SB 10.88.8) These words are well known. If that austerity is performed for attaining me, it is my heart, but not otherwise. Without me as the goal, austerity is without life, like a corpse. This is true for the materialists who perform austerity with a desire for material pleasure. Even though you have performed austerity with a desire to create the universe, because I have inspired that desire, and that austerity is pleasing to me, it is actually performed without desire. Thus I have showed you my planet.
By austerity I create, destroy and maintain the universe again and again. My power arises from intense austerity.
I am always a performer of austerity, since I renounce material enjoyment, being the master of the spiritual hlādinī-śakti. That is stated in this verse. It also indicates that from this detachment arises my ability to create and destroy the worlds.
Brahmā said: O Supreme Lord! You, the controller of all beings, are situated in their intelligence. You know what all beings desire to do by unimpaired intelligence.
Guhām stands for guhāyām and means in the intelligence. Veda stands for vettha you know.
O master! Please bestow what is requested to me, who am requesting, so that I can understand the spiritual and material forms of you who have no material form.
O master (nātha), please grant (nāthaya) what is requested (nāthitam) by me, who am requesting (nāthamānasya). Nāthamānasya can also mean of me, undergoing penance. Brahmā then explains what he is requesting. Make me such that I can understand your subtle and gross form.
krīòasy amogha-saḍkalpa ūrṇanābhir yathorṇute | tathā tad-viṣayāṁ12 dhehi manīṣāṁ mayi mādhava || O Lord whose desire is never obstructed! O Mādhava! Destroying, creating, and maintaining the material world composed of various energies by your material energy, and, manifesting your spiritual form by your own power, you perform pastimes, just as a spider creates a web. And by your spiritual energy, by hiding or manifesting various forms and maintaining those forms for your devotees, you perform pastimes, like a spider making a web. Give me the intelligence to understand how you do this.
Ātma-māyā-yogena means by your external energy and by your yoga-māyā potency. The two items are expressed within this one phrase. By the external energy you destroy and create with variety (visṛjan) the universe endowed with dravya, jñāna and kriyā śaktis and maintain it also. By yourself you manifest your svarūpa (ātmānam gṛhṇan) and perform pastimes, just as a spider creates an extended web (ūrṇute). With your yoga-māyā potency, even within the material world, you accept yourself (ātmānam), the real substance, filled with various energies such as the hlādinī-śakti, by yourself, since you are the highest perfection. By yoga-māyā, the internal energy, you slightly decrease that form (vilumpan), hiding it from some devotees, and sometimes manifest it in a variety of ways (visṛjan). And maintaining (bibhrat) that appearance for some time, you perform pastimes. The example of the spider is material, but thus in both cases, one should understand that it indicates that the Lord is the independent cause of all actions, spiritual and material. Let me know all about māyā, yoga-māyā and what is produced by each (mayi dhehi).
Without lethargy may I carry out instructions on how to worship you as given by you, because by your mercy alone I will not be bound by false ego when I carry out the creation.
May I carry out instructions given by the Lord. Since you are my guru, please give me, your disciple, some instructions on how to worship you, because by your mercy, though I carry out creation of the offspring, I should not be bound by false ego.
I have been treated by you as a friend treats a friend. O Lord! As long as my tenure lasts, without lethargy, being situated in your service, I will create various types of living entities in the matter of carrying out creation. May I not be overcome by excessive pride in this endeavor.
Brahmā, revealing his desire, prays to the Lord. O Lord! You have treated me as a friend treats a friend, by touching me with your hand, though I am just a shadow of a servant! May I attain bhakti with a feeling of friendship! O Lord (bho)! As long as I live, while creating the bodies of the living entities, I will create divisions of high, medium and low, while being situated with attention (aviklavaḥ) in serving you. May I not become overcome with excessive pride. The extent of Brahmās life is expressed by yāvad-adhikāram avasthitir ādhikārikāṇām: those who hold powers in this world as controllers remain in this world until their tenure has expired. (Brahma-sūtra 3.3.33)
The Lord said: Please understand the most secret knowledge of my form, along with realization of that form, and also understand about prema-bhakti and sādhana-bhakti which will be spoken by me.
Brahmā has asked four questions. In verse 26 he asked about the spiritual and material forms of the Lord. In verse 27 he asked about māyā and yoga-māyā. In verse 28, he asked how the Lord carries out pastimes in relation to māyā and yoga-māyā. In verse 29, he asked for instructions for attaining his desired goal. The Lord promises in the present verse to answer these questions in order with four verses.
The Bhāgavatam, composed of these four verses given as answers by the Lord, is famous since itis spoken by the Lord himself. That is expressed in this verse. Not only will I give you knowledge of my form, but also realization as well. Moreover, this form is rarely understood (paramam guhyam), much superior to knowledge of the impersonal brahman. I will explain what is intimate (rahasyam), prema bhakti. Realize prema-bhakti which is accomplished by that knowledge of my form (sa). Prema is well known as rahasya from statements such as sugopyam api vakṣyāmi: I will speak to you the most secret knowledge. (SB 11.11.49) I will also explain by my mercy about sādhana-bhakti, an aḍga of prema, though you did not ask. Thus I will explain three things: my form, prema-bhakti and sādhana-bhakti. Moreover, though you asked about these three through instructions from me (verse 29) I will explain this in four verses so that materialistic people do not understand, since it is confidential. By mention of prema and sādhana-bhakti it should be understood that the Lord also teaches about chanting the name of the Lord which is explained in the First Canto and which is more secret and more excellent than the most secret knowledge of the Lords forms. The Lord will especially give understanding to Brahmā, and therefore he instructs him to try to understand, even though he is already attentive (mayā grḥāṇa).
By my mercy, may you attain perfect realization of whatever dimensions, intentions, forms, qualities and pastimes I manifest.
Knowledge, what is beyond the senses, and which is true, should appear to some degree in those with pure hearts who have faith. Vijñāna refers to realization of that entity beyond the senses, direct vision of my svarūpa as it is. This cannot occur without prema and sādhana-bhakti. Knowing this, the Lord gives blessings for that purpose. Yāvān means the dimensions of the Lords various limbs in combination, their thickness or thinness, lengthiness, elevation, or roundness. Yathā bhāvaḥ means the type of intentions. Yad-rūpa refers to the various forms, their complexion, the number of arms, Kṛṣṇa, Rāma, Nṛsiṁha and others. Guṇa refers to the Lords qualities such as affection for his devotees. Karma refers to pastimes such as lifting Govardhana or marrying Lakṣmī. May you have true realization of whatever (tathaiva) the dimensions, intentions, forms, qualities and activities manifest. Though this blessing alone indicates mercy, the Lord adds the phrase mad-anugrahāt. This indicates that by the gradual increase of sādhana and prema-bhakti -- which are special functions of the Lords supreme kṛpā-śakti -- when Brahmā realizes greater degrees of sweetness in the Lords form and qualities, he will realize directly the Vraja form of Kṛṣṇa, sweeter and rarer than the present form of realization. Thus, other explanations of the four verses propounding the impersonal aspect of the Lord are naturally defeated by this verse.
I alone, who am non-different from that which is superior to all cause and effect, existed previous to creation of the universe. I alone exist as the universe after the creation of the universe, and I alone remain at the destruction.
After promising knowledge and giving qualification by blessings in the two introductory verses, the Lord now teaches the first aspect of knowledge concerning the spiritual and material forms (asked in verse 26). Touching his forefinger to his chest the Lord says, I alone existed before the creation. By the word eva he excludes all others. Nothing of my category existed at that time. The most attractive form which you now see, a sweet ocean of form and quality existed before the creation, at the time of great devastation of all the universes. The śruti says:
vāsudevo vā idam agra āsīn na brahmā na ca śaḍkaraḥ
Vāsudeva exists previous to the universe. Brahmā and Śiva did not exist.
puruṣo ha vai nārāyaṇaḥ
The Lord is Nārāyaṇa.
eko ha vai nārāyaṇa āsīt
Nārāyaṇa alone existed.
puruṣo ha vai nārāyaṇo kāmayata | atha nārāyaṇād ajo jāyata, yataḥ sarvāṇi bhūtāni | nārāyaṇaḥ paraṁ brahma, tattvaṁ nārāyaṇaḥ param | ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ kṛṣṇa-piḍgalam
The Lord Nārāyaṇa desired. From Nārāyaṇa was born Brahmā, from who all living entities arise. Nārāyaṇa is the supreme brahman, the supreme principle. He is most worthy of worship, the highest truth, the supreme brahman, dark in complexion with yellow cloth.
eko nārāyaṇa āsīn na brahmā neśānaḥ
Nārāyaṇa alone existed. Brahmā and Śiva did not exist. Mahā Upaniṣad
Bhāgavatam says:
bhagavān eka āsedam agra ātmātmanāṁ vibhuḥ
ātmecchānugatāv ātmā nānā-maty-upalakṣaṇaḥ
Bhagavān, who exists in the form of Paramātmā and brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jīvas was absent. . SB 3.5.23
When the Lord says he alone existed, it also means that his associates in Vaikuṇṭha also existed, since they are his parts. This is similar to saying the king goes meaning that the king goes with his attendants. The associates of the Lord are in a condition similar to the Lord. Parīkṣit asked:
sa cāpi yatra puruṣo viśva-sthity-udbhavāpyayaḥ |
muktvātma-māyāṁ māyeśaḥ śete sarva-guhāśayaḥ ||
Please describe where this puruṣa, the creator, maintainer and destroyer of the universe, the Lord of māyā, dwelling within all beings, but untouched by his māyā, lies down. SB 2.8.10
Vidura asks:
tattvānāṁ bhagavaṁs teṣāṁ katidhā pratisaḍkramaḥ |
tatremaṁ ka upāsīran ka u svid anuśerate ||
Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while he is asleep? SB 3.7.37
Śrīdhara Svāmī explains tatra pralaye imaṁ parameśvaraṁ śayānaṁ rājānam iva cāmara-grāhiṇaḥ ke upāsīran ke vā tad anuśerate śayānam anusvapanti: at the time of dissolution, who will worship the Supreme Lord as a king by waving a cāmara, and who will accompany the Lord in sleep?
Kāsī-khaṇòa says:
na cyavante hi mad-bhaktā mahatyāṁ pralayāpadi |
ato cyuto khile loke sa ekaḥ sarvago vyayaḥ ||
My devotees do not perish even at the time of universal destruction. The Lord alone is indestructible and all-pervading in all planets. Skanda Purāṇa
The word āsam (I existed) excludes anything without substance. The verb as indicates something existing. Because of my existing, complete non-existence is not at all possible. This should be understood from the verb. I alone existed. This however does not mean that I did not do anything. The statement does not exclude other actions since the verb as is connected with all other verb roots. If one says Caitra existed in that village last year it does not mean that he did not eat, sit or sleep there. Though eva can indicate absence of these activities (he only existed), by the sense of the statement, it means he performed these activities. The Bhagavat-sandarbha says:
āsam eveti brahmādi-bahirjana-jñāna-gocara-sṛṣṭy-ādi-lakṣaṇa-kriyāntarasyaiva vyāvṛttiḥ | na tu svāntaraḍga-līlāyā api | yathādhunāsau rājā kāryaṁ na kiñcit karotīty ukte rājya-sambandhi-kāryam eva niṣidhyate na tu śayana-bhojanādikam apīti tadvad
The words āsam eva exclude actions such as creation which are subject to the awareness of persons with material bodies such as Brahmā. However the words do not exclude the Lords spiritual pastimes. If one says that presently the king does not perform any activities, it means he does not perform his activities as a king, but does not mean that he does not eat or sleep.
Sometimes it is said that only the impersonal brahman existed. In answer to this it is said in this verse that brahman which is superior to effect (sat) and cause (asat) is not different from me. This means that I alone appear as the impersonal brahman in some scriptures which cannot express the various qualities arising from my svarūpa because the readers are not qualified. But you should know me, endowed with form and qualities because you have my blessings and mercy, as expressed in the previous verse.
After the creation, that universe alone is observed and not you. In answer to this the verse says, even after the creation, only I exist. I exist as Bhagavān in Vaikuṇṭha and as Paramātmā within the universes, and as various avatāras such as Matsya at certain times.
You are not the earth, devatās or the animals. Does that mean that you are incomplete? The verse answers. I alone am this universe (etat) as a whole and composed of individuals. Because the universe is generated from my energy, it is my material form. You have asked to know about my spiritual and material forms. This is the material form. I alone am the Supreme Lord expressed by the words yo vaśiṣyeta. bhavān ekaḥ śiṣyate śeṣa-saṁjñaḥ: you alone remain, and you are known as Ananta Śeṣa-nāga. (SB 10.3.25) The word aham is repeated three times to define the Lord, who has a supreme form situated through all three phases of time, and endowed with form and qualities, and which is visible at creation and destruction as the inferior form of the world made of matter. Thus knowledge of the superior and inferior forms of the Lord has been explained. Brahmā should have realization (vijñānam) of the first, the superior, spiritual form. This realization will occur when Brahmā can relish the sweetness of the Lords form and qualities by prema-bhakti produced through hearing and chanting. This will be explained in the fourth verse.
One should understand my māyā by whose power real objects are perceived through vidyā and false objects are perceived through avidyā, in relation to the self, just as light reveals objects and darkness hides them. One should understand my yoga-māyā by whose power some objects are revealed and some objects hidden from the person who has realized the Lord, just as light reveals objects and darkness hides them.
Māyā (material energy) acts partly favorably and partly unfavorably towards the jīva trying to attain knowledge and realization of Paramātmā. When you realize me (Paramātmā), then only yoga-māyā functions. Thus yoga-māyā acts only favorably. Since both of these should be defined in the verse, I will impart this knowledge to you. In verse 27 you have asked about the qualities of māyā and yoga-māyā (yathātma-māyā-yogena). I am now giving the answer by taking two meanings to the verse.
By this māyā nothing is perceived except a real object (artham); that is, only a real object is perceived. And by this māyā (yat) there is perception without a real object. This means that by this māyā real objects are not perceived, but rather; false objects are perceived. The liberated and conditioned souls know it as my (ātmanaḥ) māyā-śakti which has two functions of vidyā (for the liberated soul) and avidyā (for the conditioned soul), existing in relation to the self (ātmani).
An example of vidyā is given. It is like the illumination coming from a lamp (yathābhāsaḥ). In a house, an existing pot or cloth is perceived because of the light of a lamp, but by taking the lamp away, the pot or cloth which previously existed does not become non-existent. A snake or scorpion which was a cause of fear is perceived as non-existent at that time. By the function of vidyā, the liberated jīva perceives knowledge and bliss in relation to the self. It is not like the state of avidyā, where this perception (about knowledge and bliss) is absent. In that state, body and its related lamentation and illusion, which are actually not related to the self, are not perceived.
An example of avidyā is given. It is like darkness. Because of darkness a pot or cloth in the house are not perceived to exist. However, a snake or thief, though not existing there, cause fear because of their possible existence, and thus, are perceived to exist where they actually do not exist. Because of avidyā, the conditioned jīva does not perceive knowledge and bliss, even though they exist with an eternal relationship to the self. The conditioned jīva perceives the body, and lamentation and confusion related to the body appear to be related to self, though actually they are not related to the self.
Though flowers and horns exist, because they are not related to sky and rabbit, a flower in the sky and a rabbit with horns are false. Similarly, though bodies and lamentation, confusion, happiness and distress all exist as expansions of real matter, the body, lamentation, confusion, happiness and distress are all called false in the scriptures because they have no real relation to the jīva. Though the relationship of the jīva with the body is false, it is produced by avidyā and destroyed by vidyā. Thus vidyā is compared to light and avidyā is compared to darkness. In the Eighth Canto this is proved in the statement chāyā-tapau yatra na gṛdhra-pakṣau: the Lord is constantly witnessing, but not affected, and has no vidyā or avidyā. (SB 8.5.27)
Some explain the example this way. The example of darkness refers to the covering or obscuring portion of māyā. Examples of the obscuring and confusion aspects are being overcome with fear of snakes, tigers or being possessed by a ghost. These are accepted by taking the meaning of tamas as ignorance. Some explain the qualities of avidyā -- obscuring and confusion (āvaraṇa and vikṣepa) -- as non-apprehension of real objects and apprehension of unreal objects.
The word artha can also mean wealth. Like a merchant who has attained wealth through good fortune, the liberated soul gains knowledge and bliss through vidyā and is considered wealthy. Like the merchant who by misfortune has not attained wealth, the conditioned soul, having knowledge and bliss covered by avidyā is considered poor. By vidyā the jīva realizes that he is ātmā or tvam.13 He does not realize Paramātmā or tat by vidyā (which is sattva). Because the Lord is beyond the guṇas, he realizes the Lord only by pure bhakti which is beyond the guṇas, for the Lord says bhaktyāham ekayā grāhyaḥ: I am achieved only by bhakti. (SB 11.14.21) He also says kaivalyaṁ sāttvikaṁ jñānam: jñāna, which gives liberation, is in the mode of goodness. (SB 11.25.24) One cannot realize Paramātmā who is beyond the guṇas by vidyā which belongs to sattva-guṇa, and which means knowledge of ātmā separate from body. Rather this vidyā is destroyed by bhakti. The Lord says:
dravyaṁ deśaḥ phalaṁ kālo jñānaṁ karma ca kārakaḥ |
śraddhāvasthākṛtir niṣṭhā trai-guṇyaḥ sarva eva hi ||
yeneme nirjitāḥ saumya guṇā jīvena citta-jāḥ |
bhakti-yogena man-niṣṭho mad-bhāvāya prapadyate ||
Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to me by the process of devotional service and thus attain pure love for me. SB 11.25.30, 32
Must the liberated jīva obtain bhakti in order to realize Paramātmā directly? For the person qualified for jñāna, vidyā is produced by sāḍkhya, yoga, austerity and other methods mixed with bhakti. That vidyā destroys avidyā and produces realization of ātmā or tvam. The person freed from avidyā gradually becomes increasingly indifferent to vidyā, like a fire without fuel wood, while the small portion of bhakti previously performed loses its covering and makes its appearance like the moon coming out of eclipse. Only by repeated bhakti, gradually, the realization of Paramātmā or tat appears. The Lord says in Gītā:
brahma-bhūtaḥ prasannātmā na śocati na kāḍkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
Having attained the state of brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests pure bhakti. BG 18.54
In the Gītā verse parām means best or only since it is now devoid of its previous secondary status. It is said in the next verse bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: only by bhakti can a person know me as brahman. Thus by amount and type of bhakti, that person realizes impersonal brahman by that small portion of bhakti but not the qualified brahman with knowledge and bliss, Bhagavān. It is like a person with weak eyesight who sees only the general form of a deity decorated with jewels, and not all the details such as face, nose, eyes and ears. When there is complete cessation of vidyā, by the bhakti which appears in the person now beyond the guṇas, the person achieves the perfection of realization of the impersonal brahman. This is called nirvāṇa or oneness of jīva and brahman. In the Gītā it is stated tato māṁ tattvato jñātvā viśate tad-anantaram: then, knowing me as brahman by that bhakti, he merges with me. (BG 18.55)
When pure bhakti, which is mercy of the Lord incarnate and the essence of the cit-śakti, becomes very strong and prominent by amount and type, it is completely independent, and does not consider good or bad, and may appear suddenly within conditioned jīvas, even of bad conduct, or who are born as Rākṣasas, Pulindas or Pukkaśas, whereas it may not appear within brāhmaṇas or sannyasīs even if they are liberated. By that bhakti alone, all suffering including avidyā is destroyed. It is said:
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. SB 3.25.33
By that bhakti alone, a person will realize directly Bhagavān filled with bliss and knowledge, just as a person with strong eyesight by good fortune can see the general form of the beautiful deity and also the details of the face, nose, eyes and ears.
Bhakti is of two types: bhakti without material guṇas and bhakti mixed with the guṇas. By the first type, which in its mature state is called prema-bhakti, one brings the Lord under control. Through this a person realizes the sweet pastimes, form and qualities of the Lord composed of eternity, knowledge and bliss. By the second type of bhakti, mixed with sattva-guṇa, after it loses its sattva-guṇa, a person realizes only the bliss of impersonal brahman. Material māyā has jurisdiction over the jīvas previous to the state of realizing the bliss of brahman.
The verse could have been easily expressed by the following words satyam eva pratītaṁ syād yato satyaṁ tathā yataḥ tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ. Thus, a desire for another meaning in this verse has arisen, using the words ṛte and artha without changing their meaning. By this interpretation, the verse speaks of the qualities of yoga-māyā, the śakti arising from the Lords svarūpa, which functions to reveal and cover his form, qualities and pastimes under his will and which clearly acts even upon people who have realization of brahman. Ātmani ṛte means knowing or realizing me, Paramātmā. Ṛta can mean path or knowledge, and thus indicates direct realization. Yat corresponds to the word tat and means yataḥ.
Thus the meaning is as follows. Understand my internal energy called yoga-māyā. By this yoga-māya (yataḥ) spiritual or material objects (artham) useful for a certain purpose are revealed (pratīyeta) to a person who has directly realized Paramātmā and by this same yoga-māyā these objects are not perceived, or are covered now or at some other time, when a person has realized Paramātmā (ṛte ātmani). One should understand that material māyā covers objects from view without a spiritual purpose, whereas yoga-māyā covers objects with a specific spiritual purpose. In the case of yoga-māyā, yathābhāso yathā tamaḥ means Just as a pot or cloth lit by a lamp is visible, and when it is covered by darkness it is not perceived. That yoga-māyā by my will has qualities of revealing and obscuring, like light and darkness.
An example may be given. In order to show that Yaśodās love could not be restricted by a show of Kṛṣṇas power, yoga-māyā revealed the material universe within his stomach while simultaneously revealing the spiritual forms of Gokula, Yaśodā and Kṛṣṇa. Bewildered by yoga-māyā, Yaśodā perceived that directly, and after a moment did not perceive it, since yoga-māyā covered that realization.
In order show how prema is restricted by realization of power, Arjuna realized the universal form and the form of Paramātmā when it was revealed by yoga-māya. Because of the covering of yoga-māyā, he did not experience the svarūpa of Kṛṣṇa which was still present. At other times he did not experience either the universal form or Paramātmā, which was covered by yoga-māyā, but experienced Kṛṣṇas two armed form. At one time one form of the Lord was revealed, while another was covered. This is how it is different from yoga-māya acting on Yaśodā in the first example.
Here is another example. In order to destroy Brahmās thinking that he was the controller, yoga-māyā, by showing sweetness and power, made the real calves and cowherd boys invisible and showed calves and boys who were Kṛṣṇa himself, and then made those forms invisible and showed forms of Viṣṇu with four arms. Then yoga-māyā made those Viṣṇu forms disappear and showed the form of Kṛṣṇa. Brahmā was bewildered by these acts of yoga-māyā. The unique quality of yoga-māyās action here is that the one form of Brahmā observed repeated coverings and revelations of various forms of the Lord.
In order to show the inconceivable nature of his form, being both limited and unlimited by its very nature, and in order to show that he is brought under control by the efforts of pure service and by his mercy arising from seeing those efforts, yoga-māyā assisted in the Damodāra pastime. Yaśodā wanted to bind Kṛṣṇa, and at the same time, Kṛṣṇa did not want to be bound up. Simultaneously covering his power, yoga-māyā allowed Yaśodā to tie a string of bells around his waist, but displaying his power, did not allow her to tie a rope around his waist. The rope was always two fingers too short. Yaśodā, bewildered by yoga-māyā, which made it impossible for her to bind Kṛṣṇa according to his wish, experienced great astonishment for a moment. This power was then covered by yoga-māyā by Kṛṣṇas consent, in order to fulfill Yaśodās desire. Then she bound up Kṛṣṇa. The outstanding feature of yoga-māyā in this case is the simultaneous covering of and displaying of the power in Kṛṣṇa.
In order to fulfill invitations to each party, Kṛṣṇa simultaneously manifested his form to Śrutadev and Bahulāśva, and to Rukmiṇī and Satyabhāmā in their houses. By yoga-māyā he could perform his pastimes in each place by hiding the other form and revealing one form to each party. Simultaneously manifesting two different forms for Śrutadeva and Bahulāśva and hiding one form from each is different from yoga-māyā acting only upon one person such as Yāśodā. All of this is performed by yoga-māyā not the material māyā, since the persons who become bewildered by yoga-māyā get to see at least Paramātmā.
Those with bhakti-mīśra-jñānaParamātmā, after having destroyed vidyā and avidyā, seeing Kṛṣṇa with some devotion, by Kṛṣṇas mercy, realize him as Paramātmā when Kṛṣṇa descends on earth, though they do not have prema., and. Only those who have prema directly see Kṛṣṇa or Rāma according to Bhāgavatam. Yoga-māyā alone acts upon them as well, not material māyā. However persons like Kaṁsa, who see Kṛṣṇa by his desire, do not experience Paramātmā because of the hatred and other faults in their hearts. This is like persons with jaundice who eat sugar candy but do not taste the sweetness of the sugar. They are affected by material māyā, not yoga-māyā. The material māyā actually arises from yoga-māyā and is its vibhūti or expansion. It is said in Nārada-pañcarātra, in the speech of Śruti-vidyā:
asyā āvaraṇikā śaktir mahā-māyākhileśvarī |
yayā mugdhaṁ jagat sarvaṁ sarva-dehābhimāninaḥ || iti |
Material māyā, the controller of all beings in the material world is the covering energy of yoga-māyā. By her the whole universe becomes bewildered and everyone thinks they are their bodies.
Yoga-māyā-śakti, a spiritual potency, is identified by the Lord with his spiritual body. Māyā-śakti, the material potency, a portion of yoga-māyā, which is different from his spiritual form, is not identified with his spiritual form, by the will of the Lord. When the snake gives up his skin which arises from him, that skin becomes material and inactive, as if arising from a non-living source. Śruti says:
sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan
bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ
tvam uta jahāsi tām ahir iva tvacam ātta-bhago
mahasi mahīyase ṣṭa-guṇite parimeya-bhagaḥ
The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in your possession of eight mystic perfections, you enjoy unlimited opulences. SB 10.87.38
Material māyā has three forms: pradhāna, avidyā and vidyā. The nature of pradhāna is described in the story of Jāyanteya. The various objects are created by pradhāna. They are real. The imposition of identity with bodies by the jīvas is created by avidyā. That is unreal. By vidyā that identity with the body is destroyed. These are the effects of the three śaktis. The world is made of these three. Part is true and part is untrue.
Because the jīvas are eternal and the Lord, his abode and other assistants to bhakti are beyond the material guṇas, certain portions within the material world are also eternal. However the world is described by various philosophers in various ways according to their own perspective.
kāryaṁ prādhānikaṁ satyaṁ kāryam avidyakaṁ mṛṣā |
nityaṁ tad-bhakti-sambandham idaṁ tat tritayātmakam ||
prādhānikāḥ syur dehās tad-dharmā āvidyakāḥ punaḥ |
jīveṣu tat-tat-sambando bhaktiś cen nirguṇāś ca te ||
cij-jīva-māyā nityāḥ syus tisraḥ kṛṣṇasya śaktayaḥ |
tad-vṛttayaś ca tābhiḥ sa bhāty ekaḥ parameśvaraḥ |
kārya-kāraṇayor aikyāc chakti-śaktimator api |
ekam evādvayaṁ brahma neha nānāsti kiṁcana ||
bhaktānām eva siddhāntaś catuḥślokīyam īritā |
śīlitā bhagavad-bhaktais tair eva na kilāparaiḥ ||
The products of pradhāna (and vidyā) are real.14 The products of avidyā are false. Those things related to the Lord and devotion are eternal. These three constitute the universe. The bodies are products of pradhāna and their nature is avidyā. If the jīvas bodies are related to bhakti, then they transcend the guṇas. The three śaktis of Kṛṣṇa -- cit-śakti, jīva-śakti and māyā śakti -- and their functions are eternal. The one Lord manifests his power by these śaktis. Because the effect and cause are one, and the śakti and the source of the śakti are one, it is said that there is only one, non-dual substance called brahman, and that there is no variety of objects at all in this world. This is the conclusion of the devotees, which is described in the four essential verses and cultivated by the devotees and not by others.
Just as the elements enter into all beings and also remain separate, I enter into all beings and remain separate when I perform my pastimes. In pastimes related to the material world I remain detached and in pastimes related to devotees, I am attached.
Having described māyā and yoga-māyā by taking two meanings to the previous verse, the Lord now describes how he performs pastimes in the material and spiritual worlds which are subject to māyā and yoga-mayā respectively. This answers Brahṁās question in verse 28.
Just as the elements such as ether enter into living beings such as devatās, men and animals, since they are acquired by the jīvas, and at the same time do not enter into them, since they maintain a separate existence, I also enter into the elements and the living beings and also do not enter them, remaining separately in my abode which is śuddha-sattva.
The entrance of the elements into the living beings is without attachment since the elements are not conscious. Like the ether, though I am conscious, like a man who lives in his house without attachment, I remain without attachment while entering, regulating and protecting all beings. My pastimes are without attachment in relation to the elements and the living beings within the material world.
But I desire to show my self to my obedient devotees who have entered my heart, who have perfected themselves and bow to me. Remaining separate, not entering their hearts, I desire to offer my beauty to their eyes. I desire that my fragrance enters their nostrils and desire to fill their ears with the nectar of my sweet voice, speaking with them and answering them. I desire to make their limbs experience the sweet softness of my body by touching and embracing them. Thus situated inside my devotees and externally as well, I perform pastimes with great attachment for my pure devotees beyond the guṇas, whom I cannot give up.
The person desiring to know the best sādhana and the goal of that sādhana must learn by surrender to guru about this truth which is determined as the best by obtaining positive results through performance and by lack of results through non-performance, and by performance at all times and all places. The person desiring the highest truth must experience rasa, which produces bliss through meeting and separation and continues in all places eternally.
In verse 29 Brahmā requesting instructions with bhagavac-chikṣitam ahaṁ karavāṇi hy atandritaḥ. The Lord now speaks on the sādhana for attaining the Lord, but because it is very confidential, it is not understood by materialistic persons. One should not be dependent on extensive study of scriptures. Persons desiring to know the best sādhana for the self should learn from the feet of the guru (jijñāsyam).
This means: You will understand by my mercy alone. What is this? Among the sādhanas of karma, jñāna, yoga and bhakti, bhakti should be fixed as the process through positive results by performance and lack of results by non-performance. Karma, jñāna and yoga by themselves cannot give even Svarga or liberation, and even without these practices one can attain those goals. Therefore these are not the sādhana.
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto bhajatāṁ sva-dharmataḥ
If someone gives up his occupational duties and works in Kṛṣṇa consciousness and then falls down on account of not completing his work, what loss is there on his part? And what can one gain if one performs his material activities perfectly? SB 1.5.17
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4
pureha bhūman bahavo pi yoginas
tvad-arpitehā nija-karma-labdhayā
vibudhya bhaktyaiva kathopanītayā
prapedire ñjo cyuta te gatiṁ parām
O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto you and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about you, they came to understand you, O infallible one, and could easily surrender to you and achieve your supreme abode. SB 10.14.5
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api
sarvaṁ mad-bhakti-yogena mad-bhakto labhate ñjasā
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati
Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by my devotee through loving service unto me. If somehow or other my devotee desires promotion to heaven, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32-33
yā vai sādhana-sampattiḥ puruṣārtha-catuṣṭaye |
tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ ||
A wealth of sādhana brings about the four human goals. Without that, however, a man who surrenders to the Lord attains all of that. Mokṣa-dharma
By pure bhakti alone, the highest results can be achieved, and without bhakti, the highest results cannot be achieved. Thus bhakti is fixed as the best among all sādhanas by showing what is achieved by it positively and what is not achieved by its absence (anvaya-vyatirekābhyām). The positive aspect is shown in the following statement:
akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |
tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||
The person desiring destruction of all desires, the person with all desires, even the person with the intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10
The sharpness (tīvreṇa) of pure bhakti is service which is like the sun unobstructed by clouds. The verse quoted above -- SB 11.20.32 -- also illustrates the positive aspect.
The negative aspect, in the absence of bhakti, is illustrated in the following:
mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha
catvāro jajñire varṇā guṇair viprādayaḥ pṛthak
ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ
Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in his universal form, along with the āśramas. If any of the members of the four varṇas and four āśramas fail to worship or disrespect the Lord, who is the source of their own creation, they will fall down from their āśrama. SB 11.5.2-3
tapasvino dāna-parā yaśasvino
manasvino mantra-vidaḥ sumaḍgalāḥ
kṣemaṁ na vindanti vinā yad-arpaṇaṁ
tasmai subhadra-śravase namo namaḥ
I offer continual respects to the Lord full of auspicious qualities. Without worshipping him, the jñānīs, karmīs, specialized karmīs, yogīs, scholars of the Vedas and followers of proper conduct cannot attain any benefit. SB 2.4.17
There are no restrictions of place and time concerning this sādhana. In all places, with all candidates, and at all times this should be performed with steadiness. However, one must perform karma with purity in a pure place and one can attain jñāna only with a pure mind. Karma and jñāna cannot be performed in all places and at all times. Śucau deśe pratiṣṭhāpya sukham āsanam ātmanaḥ | yuñjyād yogam ātma-viśuddhaye: the yogī should perform yoga after establishing himself comfortably on a seat in a pure place (BG 6.11) In terms of time, karma is practiced only until one attains detachment from enjoyment. Yoga is practiced only until one has attained siddhis. Sāḍkhya is performed only until one has attained knowledge. Jñāna is performed only until liberation. These methods are not practiced at all times. Bhakti however is well known for being practiced at all times and at all places.
na deśa-niyamas tatra na kāla-nirṇayas tathā |
nocchiṣṭādau niṣedhosti śrī-harer nāmni lubdhake ||
In chanting the name of the Lord, there are no restrictions concerning place or time, or restrictions on performance because of impurity.
tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā |
śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām ||
O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind. BG 2.2.36
The practice of bhakti is also applicable to all types of people including the practitioners of karma and jñāna. It is even to be performed by the most fallen by birth or activities:
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ15 |
yenye ca pāpā yad-upāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ ||
I offer respects to the lord of inconceivable power. The Kirātas, Hūṇa,s Andhras, Pulindas, Pulkaśas, Abhīras, Śumbhas, Yavanas, Khasas and others of low birth, and those sinful by actions, by taking shelter of the devotees who take shelter of the powerful Lord, become purified of their prārabdha-karmas. SB 2.4.18
Bhakti can be practiced in all stages of life. Prahlāda practiced in the womb. Dhruva practiced when he was a child. Ambarīṣa practiced as a youth. It can be practiced even in hell. Mucyeta yan nāmny udite nārako pi: even a person in hell will be liberated by chanting the name of the Lord.
yathā yathā harer nāma kīrtayanti ca nārakāḥ |
tathā tathā harau bhaktim udvahanto divaṁ yayuḥ ||
When those in hell chant the name of the Lord they develop bhakti to the Lord and go to the spiritual world. Nṛsiṁha Purāṇa
In this way bhakti has been distinguished as the proper sādhana.
Bhakti in the form of prema is also indicated by reading an extra meaning in the verse. Prema is indicated by the word etāvad (so much). The person desiring to know about the truth should inquire about the best (etāvad) among material enjoyment, liberation and prema, which will be supreme at all times and all places by positive and negative indications. Material enjoyment of Svarga and liberation are not shown as supreme by results in performance and lack of results by non-performance. Prema however is shown to be supreme by the effects of its performance, and the effects of its non-performance. Because prema can also be included in the word bhakti, by sādhana-bhakti one attains sādhya-bhakti, and prema is that sādhya or perfection. Prema is thus considered to be the perfection of bhakti. Bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum: by prema-bhakti produced from sādhana-bhakti, the devotee develops ecstatic symptoms. (SB 11.3.31) Thus prema-bhakti and sādhana-bhakti, which the Lord had promised to explain in verse 31 by the words rahasyam and tad-aḍgam, have both been explained confidentially in this verse. The Lords instruction is thus that one should perform sādhana-bhakti to attain prema, and not to attain Svarga or liberation.
Because Brahmā prayed bhagavac-chikṣitam ahaṁ karavāṇi: may I follow your instructions.(SB 2.9.29), he will attain realization of the sweet rasa of the Lords form and qualities through prema-bhakti produced by pure sādhana-bhakti, since prema-bhakti is a form of realization. Thus realizations arising from prema-bhakti and sādhana-bhakti are also described in this verse (as promised by the Lord in verse 31). The Taittirīya Upaniṣad states raso vai saḥ: the Lord is rasa. It also states saiṣānandasya mimāṁsā bhavati: this is the examination of bliss. The highest form of the Lord is rasa incarnate. The root form of rasa is shown to be Kṛṣṇa in the Bhāgavatam:
mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ sva-jano satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ
mṛtyur bhoja-pater virāò aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raḍgaṁ gataḥ sāgrajaḥ
The various groups of people in the arena regarded Kṛṣṇa in different ways when e entered it with his elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, his parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lords universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity. SB 10.43.17
Realization of this rasa of Kṛṣṇa is also stated in this verse. Among all things desired to be known, one should desire the highest realization of rasa (etavād), which will be tasted in dāsya, sakhya, vātsalya and śṛḍgāra rasas by direct contact (anvaya) and in separation (vyatirekha) in all places, in all universes in places like Vṛndāvana, in the presence of servants, friends, elders and gopīs, at all times, continually even after the dissolution of the universe. The meaning of the verse indicating the most confidential prema-bhakti-rasa has been covered over by the Lord himself with another meaning indicating ātma-jñāna, just as cintāmaṇi is covered by a golden box so that it is not exposed to materialistic people. Śruti says concerning ātmā:
nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām ||
Ātma is not attained by speaking, by intelligence or by profuse hearing. He reveals himself to the person whom he chooses. Kaṭha Upaniṣad 1.2.23
The meaning indicating knowledge of ātmā is as follows. The person desiring to know the truth about ātmā should seek out ātmā which exists in all places at all times, perceived directly in the universe which is non-different from its cause, the ātmā (anvaya), and in the ātmā different from the universe (vyatireka). Anvaya also refers to the ātmā as the witness in all states of waking, dreaming and deep sleep. Vyatikreka refers to states of waking, dreaming and deep sleep belonging to the ātmā.
Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions. Śuka said: The Lord who is beyond the material world, having instructed Brahmā, the creator of the progeny, then made his form disappear while Brahmā watched.
How is it possible for me to understand the deep meaning of these four verses summarizing the Bhāgavatam? There are many opinions among those who argue. Undertake my directions completely (samātiṣṭha). This means Contemplate this with concentration. In the mahā-kalpa lasting your lifetime (kalpa) and its subdivisions (vikalpeṣu) you will not be bewildered at any time.
Here ends the commentary on the four verses. This Sārarthadarśinī commentary written for the benefit of all humanity should be seen by persons studying devotional literature and not others.
| 2.9.38 ||
śrī-śuka uvāca
sampradiśyaivam ajano janānāṁ parameṣṭhinam |
paśyatas tasya tad rūpam ātmano nyaruṇad dhariḥ ||
Parameṣṭhinam refers to the creator, Brahmā. Ātmano rūpam means the form of the Lord and Vaikuṇṭha as well. Nyaruṇad means made (his form) disappear.
Brahmā folded his hands in respect to the Lord whose qualities are the object of the devotees senses, and who had disappeared. Brahmā, the total of all living beings, then created this universe as he had done in the previous kalpa.
Indriyārthāya means unto him whose qualities such as beauty are the object of the senses. Pūrvavat means as in the previous kalpa or day of Brahmā. By this it is understood that Brahmās bewilderment on seeing his daughter took place in the previous kalpa,18 not after hearing the instructions of the four verses of Bhāgavatam, for the Lord has just said that in this kalpa Brahmā would not be bewildered. The bewilderment of Brahmā when Kṛṣṇa appeared on earth during this kalpa must be understood to be a pastime produced by the mercy of the Lord.
Once, Brahmā, lord of dharma, desiring the benefit of the progeny, followed rules and regulations to fulfill his desire.
After this, the conversation between Nārada and Brahmā which was previously described in SB 2.5 took place. Five verses describe this conditions under which this conversation took place. Desiring benefit for the progeny he followed rules and regulations, teaching others by his conduct, with his own purpose in mind -- Let them also follow these rules.
māyāṁ vividiṣan viṣṇor māyeśasya mahā-muniḥ | mahā-bhāgavato rājan pitaraṁ paryatoṣayat || Nārada, the dearest to Brahmā among all his sons, was devoted to his father, and obedient. O King! This great devotee, this great sage, desiring to understand the māyā of Viṣṇu, the master of māyā, satisfied his father by his proper conduct, respect and sense control.
Riktha means inheritance. Rikthādāna means a son, who inherits the wealth of the father. Nārada was the dearest son of Brahmā. Among the wealth of karma-yoga, jñāna-yoga and bhakti-yoga belonging to Brahmā, Dakṣa and others obtained karma-yoga. The Kumāras obtained jñāna-yoga. Nārada obtained bhakti-yoga, because of his outstanding qualities. Anuvrataḥ means that he was devoted to his father.
Māyām refers to the material energy, or to the mercy of the Lord. Nārada desired to understand the variegated nature of māyā. Viṣṇu is the master of material māyā. Or māyeśasya can mean of he who controls everything by mercy (māyā).
Seeing that his father, the great-grandfather of the worlds, was satisfied, Nārada asked him what you have asked me.
Niśāmya means seeing. Mā means mām.
Brahmā, affectionate to Nārada, then spoke to his son the Bhāgavata Purāṇa which was endowed with ten characteristics and which was spoken by the Lord in four verses.
Brahmā then spoke the scripture with ten characteristics in detail, which the Lord had spoken in summary in four verses. Some say however that the Lord himself spoke the complete twelve volumes (the entire scripture) endowed with ten characteristics, after speaking the four verses as a summary.
O King! Nārada spoke this to the sage Vyāsa of unlimited powers, who was meditating on the supreme brahman on the bank of the Sarasvatī River.
Nārāyaṇa spoke to Brahmā. Brahmā spoke to Nārada. Nārada spoke to Vyāsa. Vyāsa spoke to me, Śukadeva. I am speaking to you. In this way the topics of the Lord were passed on perfectly through six great persons.
I will explain what you asked me concerning how this universe arose from the universal form and will answer all the other questions as well.
I will give the answers to your questions by the explanations given in the Bhāgavatam. You asked me about the universal form:
puruṣāvayavair lokāḥ sapālāḥ pūrva-kalpitāḥ
lokair amuṣyāvayavāḥ sa-pālair iti śuśruma
The planets and their protectors were previously identified with limbs of the puruṣa and the limbs of the puruṣa were identified with the planets. This I have heard. If there are more details please explain them. SB 2.8.11
Yathā means yathāvat (how).
In the Ninth Chapter the first and second questions are answered and the four basic verses of Bhāgavatam are spoken. Verse 2.8.7 asked whether the jīvas relation to the body is with or without cause. This verse answers. A relationship of the jīva with the body and senses (artha) does not actually occur through the beginningless avidyā-śakti (māyā) of the Lord (ātma), just as there is no relation of the dreamer with his dream body except through ignorance, because the jīva is superior (parasya) to the body, being composed of knowledge (anubhavātmanaḥ). The relationship occurs by the inconceivable energy of the Lord which is expert at doing the impossible.