51 verses
Śukadeva said: Vidura, best of the Kurus, completely absorbed in Kṛṣṇa and satisfied with the gentle qualities of Maitreya, who had deep knowledge, approached Maitreya as he sat on the bank of the Gaḍgā at Haridvāra and asked him questions.
Vidura said: O sage! Men in this world engage in action for material happiness, but do not attain happiness and do not destroy distress. Nor do they become detached. Rather by this, they increase their suffering. You know everything. Therefore please tell my about this.
Having received secret knowledge from Uddhava who had been taught by the Lord, Vidura considered himself unqualified. Being despondent, he considered in his mind. Uddhava has said:
tasyānuraktasya muner mukundaḥ
pramoda-bhāvānata-kandharasya
āśṛṇvato mām anurāga-hāsa-
samīkṣayā viśramayann uvāca
Kṛṣṇa spoke to the sage Maitreya, who was attached to the Lord, attentive to listening, with head bowed out of love and joy, while glancing at me with affection and smiling, which relieved me of fatigue. SB 3.4.10
The Lord taught the secret knowledge to Uddhava, the greatest and most intimate among Kṛṣṇas devotees, not to Maitreya who was listening. But that cannot be! To understand if Maitreya heard that knowledge or not, in the beginning I will not ask that great soul in case he does not know. I will ask only some of my own questions. If he knows that knowledge then he will say, O Vidura! I was taught by the Lord just for giving this knowledge to you. Please understand this knowledge about the Lord who has no birth but takes birth, in which the contradictions are resolved, which the Lord explained to me. On his own, he will explain this. In this way he begins speaking to Maitreya.
By these activities man does not get happiness and does not get relief from distress (anyad). Nor does he become detached (uparamam). Rather, again and again, by doing actions, he experiences suffering only. Please give an answer to this question.
In order to give mercy to the suffering people engaged in sin, who are under the control of karma and ignorant of Kṛṣṇa, the auspicious devotees of the Lord move in this world.
Only great devotees like you, merciful to all souls, know the truth. That is explained in this verse. Bhavyāni bhūtāni means auspicious devotees.
O best of devotees! Please speak about the auspicious path by which the Supreme Lord, worshipped by men, situated in the heart purified by bhakti, gives the original knowledge from which one can understand Brahman, Paramātmā and Bhagavān.
Teach us the auspicious (śam) path, the path of worship. Tattva here means the knowledge explained in the verse vadanti tat tattva-vidaḥ. (SB 1.2.11) The Lord gives knowledge from which one can understand Brahman, Paramātmā and Bhagavān.
tac chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā
The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service after hearing from guru. SB 1.2.12
Purānam means ancient, not recent, like Mīmāṁsa and other philosophies.
Please describe how Kṛṣṇa, the lord of three puruṣas, without desire, performs pastimes in this world and how, as Mahāviṣṇu, lord of three guṇas, after destroying the universe, again creates and maintains it.
The verses till verse 9 are all connected with verb please describe. Tryadhīśaḥ means Kṛṣṇa, the lord of the three puruṣas. Describe how he performs actions like lifting Govardhana. Describe how the controller of the three guṇas, Mahāviṣṇu, previously (agre), at the end of the last life of Brahmā, after destroying (saṁsthāpya) the universe, again at the beginning of Brahmās life, a mahā-kalpa, created the universe, and then maintained it (vṛttim).
Please describe how the Lord, fixing himself in the space, free of the effects of māyā, sleeps in the Virajā River, and how, though alone, the lord of all lords enters into the universe and becomes many forms.
Establishing himself in the space of his heart, he sleeps in the Virajā River (guhāyām) which is called secret, since no one can understand this place. He is unaffected by māyā (nivṛtta-vṛttiḥ). At the same time, he enters into the world he created and exists in many forms such as men and devatās. The question about creation is asked repetitively to find out if the creation takes place the same way in each mahā-kalpa or not.
Please describe how Kṛṣṇa in different avatāras performs pastimes, producing auspiciousness for the brāhmaṇas, cows and devatās. Hearing the sweet pastimes of the most glorified beings, our minds can never be satisfied.
Avatāras refers to forms such as Matsya and Kūrma.
Please describe how the lord of all planets produces the various planets and their protectors by means of various elements, and as well how he produces the area beyond the Lokāloka mountain range, and describe the types of living bodies assigned to the jīva according to qualification which are seen.
Describe how the Lord made the planets such as Pātala out of earth and other elements, which are based on the Vairāja form,1 in which the different types of bodies of living beings, accepted according to qualification of bhakti, jñāna, yoga or karma, are known (pratītaḥ).
Best of the brāhmaṇas! Please describe how the Lord, in the form of Brahmā for creating the universe, produces varieties of natures, activities, forms and names for the jīvas.
As well (uta), describe how Nārāyaṇa, becoming Brahmā (ātmā-yoniḥ) for creation (viśvasṛg), produces natures (ātmā) of the jīvas, which produce actions, which produce bodies, which produce names.
Great person! I have heard repeatedly of various natures of high and low persons from the mouth of Vyāsadeva. I have been satiated with hearing about those natures which give insignificant happiness, being devoid of the great sweetness of Kṛṣṇas pastimes.
But you have heard all of this in Mahābhārata. This verse answers. I heard about the natures (vratāni) of high entities such as devatās and low entities such as animals. I was satiated with them (atṛpnumaḥ). The usage is like nāgnis tṛpyati kāṣṭhānām: a fire is not satisfied by sticks of wood. Teṣam in the genitive case indicates that he was actually not satisfied with them. They give insignificant happiness, being without the abundant nectar of Kṛṣṇas pastimes. This indicates Whatever I have asked about, you should speak about but mixed with the sweetness of Kṛṣṇas pastimes.
What man can ever be fully satiated with hearing the names of Kṛṣṇa, glorified by great sages in your assembly? Entering the ears, those topics destroy attraction to material life, the cause of material existence.
But you have heard plentiful discussions about Kṛṣṇa. This verse answers. If even the names (abhidhānāt) cannot full satiated a person, what to speak of discussions of Kṛṣṇas pastimes? Abhidhānāt can also refer to discussions about Kṛṣṇa. The ablative indicates a missing participle: who can be satiated, from (hearing) the names of Kṛṣṇa.
O sage! Your friend Vedavyāsa, desiring to describe the qualities of the Lord, wrote Mahābhārata. In that work he attracted mens attention to topics of the Lord through topics about material happiness.
The essence of the Mahābhārata is also the topics of Kṛṣṇa. Muniḥ kṛsṇaḥ is Vedavyāsa. Guṇānām in genitive stands for the accusative. Or it can indicate the abundance of the Lords qualities. The minds of men absorbed in material pleasure became controlled by Vyāsa through stories about artha and kāma in order that their minds enter into sections such as Bhagavad-gītā and Nārāyaṇīya. They then became attracted to those topics. Otherwise, not listening to spiritual topics, they would never come near them. Itihāsa-samucchaya says:
kāmino varṇayan kāmān lobhaṁ lubdhasya varṇayan
naraḥ kiṁ phalam āpnoti kupe ndham iva pātayan
loka-cittāvatārārthaṁ varṇayitvātra tena tau
itihāsaiḥ pavitrārthaiḥ punar atraiva ninditau
anyathā ghora-saṁsāra-bandha-hetu-janasya tau
varnayet sa kathaṁ vidvān mahā-kāruṇiko muniḥ
What result can be attained by describing the lust of lusty men and the greed of greedy men, except to send them into the darkness of a well? In the Mahābhārata, lust and greed are described to purify peoples hearts, and are moreover condemned by stories with pure meaning. Otherwise, why would the most merciful and learned Vyāsa describe lust and greed, the cause of bondage to terrible material existence?
Topics of the Lord, increasing in the mind of the devotee, create disgust with everything else. They quickly destroy all suffering for the person blissfully engaged in constant remembrance of the feet of the Lord.
This verse describes the result of absorbing the mind in topics of the Lord, according to qualification. Topics of the Lord (sā) increase within that faithful devotee who thinks that they are the highest goal of human life (śraddadhānasya). Those topics bring detachment from dharma, artha, mama and mokṣa (anyatra). But if they produce detachment from even liberation, how can there be destruction of material life and bliss? For the person who has gained bliss (nirvṛtasya) by realizing the sweetness of the Lord by remembrance of his feet at every moment (anusmṛti), those topics destroy the suffering of material life very quickly.
I lament for the most lamentable, ignorant people who are opposed to the topics of the Lord because of offenses. Time destroys the life of those who are absorbed in useless words, actions and mind.
There are three types of people related to topics of the Lord: those with faith, those with no faith and those who are opposed. According to Bhāgavatam, those are called faithful who have conviction that bhakti is the highest process and goal, since it is mentioned in many verses.
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform ones prescribed duties of varṇāśrama. SB 11.20.9
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge py anīśvaraḥ
tato bhajeta māṁ prītaḥ śraddhālur dṛòha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan
Having developed faith in topics about me and being disgusted with all karmas, he knows that all enjoyments are filled with misery. But he is unable to given them up. Still, with affection for me, with faith and determination, he will continue worshipping me, at the same time partaking of those enjoyments which give rise to suffering and condemning them. SB 11.20.27-28
Such persons have faith that bhakti is the only process for achieving the highest spiritual goal. Those who desire to achieve artha, dharma, kāma and mokṣa without bhakti are the opposers. The faithful are described with joy, the unfaithful are omitted, and the opposers are lamented. The pure devotees lament for those engaged in practices for Svarga or liberation. And they lament for those practicing karma, jñāna and yoga without bhakti. The cause is their ignorance. Though they may study the scriptures they do not understand the final meaning. They oppose the Lords topics because of great offense (aghena), either recent or ancient. Animiṣaḥ means time. To establish their opinions, they boldly show off their words, actions and minds. This is criticized as useless (vṛthā).
O Maitreya, friend of the suffering! Therefore, for the auspiciousness of the world, please sing to us the topics of the purifying Lord, who bestows all auspiciousness. These are the essence of all topics, like the honey the flowers.
Tat means therefore.
Showing kindness to me, please describe how the Supreme Lord, endowed with power, having already appeared as the puruṣas for creating, maintaining and destroying the universe, performs superhuman actions,.
After briefly answering my questions in order to satisfy me, then in detail describe about the avatāras of Kṛṣṇa, since things should end in sweetness.2 Kṛtāvatāraḥ means his appearance as the puruṣas. Mahyam means to show mercy to me.
Śukadeva said: Being asked in this way by Vidura, whose purpose was to deliver the people of Kali-yuga, Maitreya, giving him great respect, began to speak to him.
He was asked by Vidura (kṣattrā), whose purpose as an associate of the Lord was to deliver the future people of Kali-yuga.
Maitreya said: O noble Vidura! You, whose mind is absorbed in the Lord, showing great mercy to the people, spreading your own glory to the people, have asked excellent questions.
Your mind is absorbed in the lord (adhoksajā ātmanaḥ). You have spread your (ātmanaḥ) glory to the people.
This is not at all astonishing since you have been born from the seed of Vyāsa and, endowed with pure bhakti, have directly met the Supreme Lord,
This is not astonishing since you were born from Vyāsa and met the Lord.
You were Yamarāja, punisher of all beings, but by the curse of Māṇòavya you were born through Vyāsadeva in the womb of the servant woman of Vicitravīrya.
Maitreya shows that Vidura was not an ordinary person by reciting his history. He was born in the womb (kṣetre) of the servant woman (bhujiṣyāyām) of Vicitravīrya (brhātuḥ).
You are recognized by the Lord eternally. When the Lord departed to Vaikuṇṭha, he instructed me to teach knowledge to you, his devotee.
You are not only a devotee having a post as Yamarāja, but you are also an eternal associate of the Lord in another form. The Lord, going to Vaikuṇṭha (vrajan), ordered me (mā).
I will describe to you the pastimes of the Lord in creating, maintaining and destroying the universe, nourished by his energy of māyā, in sequence.
First I will begin to describe the pastimes of the puruṣāvatāras in answer to your question in verse 5. I will describe the subjects of creation, maintenance and destruction, which are made powerful by the Lords material māyā, a special aspect of the Lords svarūpa-śakti (yogamāyā). It is explained in the Nārada-pañcarātra that māyā arises as a portion of the yogamāyā.
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.
In order to describe creation, the prior state is first described. Before the creation of the universe (idam agre), Bhagavān, full of six powers, existed alone, since everything was merged in him. This means that the Lord acted as the adhiṣṭhana-kāraṇa, the basis of everything and that all his energies, which still existed at that time, are considered the effect. He is the Paramātmā, (ātmātmanām), worshipped by the yogīs, and he is the all-pervading Brahman worshipped by the jñānīs (vihuḥ). He is thus described differently because of the differing views the differing worshippersbhaktas, yogīs and jñānīs. Even the śrutis describe this. Vāsudevo vā idamagra āsīnna brahmā na ca śaḍkara: in the beginning, before the creation of the universe Vāsudeva alone existed, and not Brahmā or Śiva. Eko nārāyaṇa evāsīnna brahmā neśāna: Only Nārāyaṇa exists, and not Brahmā or Śiva. Ātmaivedamagra āsīd: the Lord alone existed in the beginning. Sadevāsīt: the Lord always existed. Before the creation, for how long was he alone? It started from the previous destruction of matter, when there was disappearance (anugatau) of the desire to create (icchā) bodies for the jīvas (ātmā).
The one puruṣa, who glances over prakṛti, at the beginning of creation, could not see her. He, the possessor of māyā, who was sleeping, and the possessor of spiritual consorts, who were awake, considered himself non-existent without her.
The puruṣa is certainly (vai) the glancer over prakṛti (draṣṭā). At the beginning of creation (tadā), he did not see what should be glanced on for creation, the pradhāna (dṛśyam). He considered himself (ātmānam) as if not existing (asantam). This is a poetic convention, like the householder feels non-existent without a wife. This can also refer to the collective jīvas who existed only in subtle form (ātmānam) within himself and would later become visible. Though they existed, he considered them non-existent at that time. With glancing over prakṛti, it was impossible for the Lord to manifest the worlds (but prakṛti was invisible). In what state was his dear māyā who was to receive his glance? Māyā (śakti) was sleeping. A sleeping lover cannot be enjoyed. But there were many lovers willing to give the Lord bliss who were awake. He had many consorts such as Lakṣmī, functions of his cit-śakti (asupta-dṛk). However, for creating the universe, the Lord at that time needed the external energy, māyā-śakti, though she is inferior.
O great soul! That energy, composed of cause and effect, which belongs to the glancing Lord, is called māyā. By this energy the Lord creates the universe.
By his will, māyā-śakti awoke. That is explained here. That energy (sā), certainly (vai) has the form of cause and effect (sad-asad-ātmikā). By that energy the Supreme Lord (vibhuḥ) creates this universe (idam).
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṁśa expansion as the puruṣa, full of potency, at a certain moment of time, placed the jīvas into māyā which became agitated by the guṇas.
Bhagavān, the Lord of Mahā-vaikuṇṭha, the source of the first puruṣa who is the master of māyā, is shown as the cause of all causes, the final shelter. Then the beginning of creation is described. With the initial action of time (kāla-vṛttyā) means at the initial moment of inhalation and exhalation of the mahā-puruṣa. Adhokṣaja refers to the lord of Mahā-vaikuṇṭha, Bhagavān. By his svāṁśa portion, the first puruṣa, the controller of māyā, he placed the jīva-śakti, a semblance of consciousness (vīryam), in māyā, who was enjoyed from a distance by his glance. mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham: the great expanse of prakṛti is my womb and in that womb, I place the seed of all jīvas. (BG 14.3) In the Gītā verse garbham refers to the mass of jīvas. Śrīdhara Svāmī and Madhusūdana Sarasvatī explain it in this way: at the time of creation, I combine the jīvas who were merged in me at pralaya and attached to ignorance, lust and karma with the field meant for enjoying. This action takes place because without the combination of prakṛti with the jīva, creation of the universe does not take place. The Viṣṇu Purāṇa explains yayā kṣetrajñāśaktiḥ sa tāratamyena vartate: the jīva or kṣetra-jña is surrounded by this prakṛti in various degrees.3 Because the jīva-śakti enters māyā-śakti, it becomes dependent on māyā-śakti. However, because there are unlimited jīvas, there are unlimited jīvas who do not enter into māyā. Such jīvas, like Viṣvaksena and others, are nitya-siddha, whether in manifested or unmanifested condition.
The word vīryavān indicates the Lords capacity to place the jīvas in prakṛti.. It is well known among the common people that strong proof of a mans continued potency (vīryam) is his ability to impregnate a woman.
Impelled by time, from the invisible prakṛti arose mahat-tattva, composed of knowledge, in sattva-guṇa. This manifests the universe situated within itself, and destroys ignorance.
Among the twenty-three divisions of māyā which will appear by the influence of cause and effect, caused by the addition of consciousness through the power of the Lord, mahat-tattva first appears. From māyā (avyaktāt), impelled by time, undergoing transformation necessary for creation by the influence of time, mahat-tattva arose. Mahān (without the word tattva) is then described: it is composed of knowledge (vijñānātmā), by predominance of sattva. It is the form of excellent knowledge. It is exists in partial form as citta in all bodies. It reveals (vyañjayan) the universe situated in its body, just as a seed sprouts and then manifests as a tree. It removes darkness of ignorance caused by pralaya. It should be understood (though not mentioned here) that it then becomes sūtra-tattva, differentiated from mahat-tattva by the kriya-śakti, with a predominance of rajas.
Mahat-tattva, the shelter of the universe which was being created, whose form arises by jīva-śakti, guṇas of prakṛti and time, and is glanced upon by the Lord, transformed itself into another form, by the Lords desire to create ahaḍkāra.
When the tamas portion of mahat-tattva becomes prominent, ahaḍkāra arises. This maha-tattva, whose form arises by the jīva-śakti (aṁśa), portions of prakṛti in the form of the guṇas, and time, the impeller of creation, glanced upon (dṛṣṭi) by the Lord, transformed itself into another form, by the desire of the Lord to create ahaḍkāra. Mahat-tattva is the shelter (ātmā) of the universe being created.
From transformation of mahat-tattva arose ahaḍkāra, which is the shelter of adhibhūta, adhyātma and adhidaiva, which transforms into gross elements, senses, mind and senses devatās. It is divided into sattva, rajas and tamas.
Because of transformation of mahat-tattva, ahaḍkāra arose. Its qualities are described. It is the shelter (ātmā) of effect (adhibhūta), cause (adhyātma) and doer (adhidaiva), since it transforms (maya) into gross elements, senses and mind. Mind also includes the sense devatās. The divisions of ahaḍkāra are explained: sattva (vaikārikaḥ), rajas (taijasa) and tamas.
From the transformation of ahaḍkāra in sattva arose the mind. The sense devatās also arose from ahaḍkāra in sattva and from the devatās of the senses, the sense objects become revealed.
Those who are devatās such as dik-devatās4 arose from ahaṇkaṛa in sattva and from those devatās (yataḥ) the sense objects (artha) such as sound are revealed. .
From ahaḍkāra in rajas arose the knowledge and action senses.
The senses are taijasa: they arise from ahaḍkāra in rajas. 5 Some one may object that the knowledge senses give knowledge so they are in sattva, not rajas. To counter this, the word eva is used, meaning that all the senses arise from ahaḍkāra in rajas.
From ahaḍkāra in tamas arose the sense objects starting with sound, pervaded by the Lord, from which ether arose.
Ahaḍkāra in tamas is the cause (ādi) of the sense objects such as sound, from which arose ether (kham),6 which is a form of the Supreme Lord (ātmanaḥ), since it reveals the Lord through sound describing his qualities. Or another meaning is From sound, which is a form of the Lord (atmanaḥ) arose the form of ether. Being an effect of the Lord, sound is called ātmā, for the śruti says tasmād vā etasmād ātmanaḥ ākāśaḥ sambhutaḥ: the ether arose from the Lord, who pervades sound (ātmanaḥ). (Taittirīya Upaniṣad 2.1)
The Lord glanced upon ether with a mixture of time and a portion of māyā. From ether arose touch, which, transforming itself, produced air.
Nabhas is the subject. From ether arose touch, and transforming itself produced air. In all these cases the tan-mātṛa gives rise to the gross element.
Air, getting great strength from ether, transformed itself and became the tan-mātra of form. From form arose light, which illuminates the eyes of people.
Air, getting great strength with ether, became form. From form light arose, which reveals the eyes of people.
Light, together with air, under the glance of the Lord, from a mixture of time and a portion of māyā, transformed and produced taste and water.
Light produced (ādhatta) water with the quality of taste.
Water, mixing with light under the glance of the Lord and by the influence of time and a portion of māyā, transformed and produced fragrance and earth.
Water combined (anusaṁsṛṣṭam) with light.
O Vidura! One should know that the qualities of each element starting with ether increase successively as they progress towards the inferior, combining with the qualities of the superior elements.
O Vidura (bhavya)! Another version has bhāvya, which means the effects, elements such as ether. Among the respectively lower elements starting with ether and then air, the effects, from successive combination with the superior causes, one should know the qualities (tan-mātras) are repeatedly found (yathā saḍkhyam). Ether is the cause of air. It has two qualities sound and touch, being endowed with the previous cause (ether). Light has two causesether and air. Combined with those causes, it has three qualitiesform, touch and sound. Similarly water has four qualities and earth has five qualities.
The devatās of the various elements, known as portions of Viṣṇu, and possessing power of transformation, emotional states and consciousness, were unable to perform their functions in creating the universe because they were not related with each other. With folded hands they began praising the Lord.
Mahat-tattva, ahaḍkāra and other elements bound by their qualities, throw the jīvas to Svarga or hell and push them into repeated births. These causeless inflictors should be destroyed completely.
One should not say so. Rather, the elements are causeless assistants and should be worshipped. This verse explains. Jñāna and niskāma-karma, the practices for liberation, cannot be accomplished without these elements. The practices for prema, such as hearing, chanting, remembering, servitude and friendship, are accomplished by these elements, imbued with the Lords mercy. But actions which lead to hell, such as stealing anothers wife or property, or violence to cows and brāhmaṇas, are also accomplished by these elements. They should not be condemned. Gaḍgā water is sweet and purifying for saintly people. Entering into grass and shrubs on its banks, into grains and wheat, into jackfruit, mangos, grapes and sugarcane, it is most nourishing and pleasurable for all men. But when Gaḍgā water enters a poisonous tree, it can directly kill humans. This is not the fault of Gaḍgā water, but depends on the bad quality of the receiver.
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu
I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. BG 16.19
According to the Gītā statement, what is the fault of the devotees appointed by the Lord as devatās of the elements who are situated in these evil persons? They are actually advanced Vaiṣṇavas. This becomes evident in their prayers which follow. These presiding deities of elements such as mahat-tattva are called portions of Viṣṇu since they function for māyā-śakti. They are the forms of time or transformation, the form of māyā or emotions such as deliberation, joy or sorrow, and the form of consciousness (aṁśa-liḍginaḥ). Because of not having relationship with each other (nānātvāt), the elements are unable (anīśāḥ) to create the universe (sva-kriyā). They began praising the Lord. By the inconceivable will of the Lord, they suddenly possessed all senses and bodies to do this. This shows that they are completely dependent on the Lords will.
The devatās said: O Supreme Lord! We offer respects to your lotus feet which are the umbrella which relieves the suffering of those surrendered to you. The devotees who take shelter of the soles of your feet quickly uproot the suffering of material life.
Ātapartam means umbrella. Those who take shelter (ketā) of the soles of your lotus feet, the devotees and not others, quickly throw far away at the root (uru) the suffering of material life. When one casts off to a great distance a leech attached to ones body with force, it does not come back. They throw it quickly, at the root, and at a great distance. Those who do not take shelter of the Lords feet throw off material life with delay and not at the root, and again get attacked by material life. It should be understood that even if there were no devotees present at that the beginning of creation, by knowledge of the conclusion of all scriptures, these knowers of truth, knowers of past present and future, proclaimed this.
O maintainer! O Lord! Bhagavān! Since the jīvas, afflicted by the three miseries, do not attain peace within themselves in the material world, even with knowledge, we take shelter of the shade of your lotus feet.
The suffering of material life is rooted in ignorance and by knowledge it is alleviated. Can those who possess knowledge get freedom from suffering? This verse explains that bhakti alone is the process. Without worshiping your feet the jīvas do not get peace in this material word (asmin bhave) within the self (atman), even if they have knowledge (sa-vidyām). Ātman stands for ātmani. Or ātman can be a vocative case. Knowledge only exists in the shade of your lotus feet and nowhere else. Without bhakti, jñāna cannot reach its goal. Such persons are false jñānīs.
We have taken shelter of your lotus feet, a place of pilgrimage, which gives rise to the Gaḍgā, best of rivers and the destroyer of sin, and which sages seek in their minds by the following the bird of the Vedas situated in the nest of your lotus mouth.
Those who desire to see your lotus feet, by taking shelter of the two ladders of happiness constructed by your mercy to attain direct vision of your lotus feet, are intelligent. They are the real jñānīs. We have surrendered to your lotus feet, a place of pilgrimage, which the sages seek. By what means do they search? They search by the birds of the Vedas which are sitting in the nest of your lotus mouth. Homeless people looking for shelter at the base of some tree, wandering here and there, follow the flight of birds which enter their nest at night. Thus they attain the base of the tree which is the home of birds. Similarly sages worship you and attain you after understanding the conclusion of the Vedas which spring from your mouth and which are confirmed by you. This is one ladder. The second ladder is then described. We surrender to your feet which are the place of emanation (padam) of the best of rivers, the Gaḍgā (varāyāḥ), whose water destroys all sins. This means that by worshipping the Gaḍgā they attain your feet from which the Gaḍgā emanates.
We should take shelter of your lotus feet. Realizing those feet in a pure heart by bhakti heard with faith through the mouth of guru--by attaining realization of that sweetness which gives strong disgust with the material world--people become wise.
Among all these people, those who take shelter of the Lord with pure bhakti are the best. Realizing those feet in ones heart purified by bhakti which contains the path taught from the mouth of guru, people become wise (dhīrāḥ) by that realization of sweet taste (jñānena), which gives distaste for all else (vairāgya-balena). If there is honey in the arka tree, why go to the mountain?7 Thus there is no necessity of labor in searching out the Vedas, as was mentioned in the previous verse.
O Lord! We all take shelter of lotus feet of you who take forms as avatāras for creating, maintaining and destroying the universe. We take shelter of those feet which, remembered by devotees, give them fearlessness.
The devatās here recollect the mercy of the Lord to the devotees in order to show how easy this process of bhakti is.
We worship your lotus feet which are hard to attain for men with strong attachment to body, house and accessories, thinking of me and mine, even though you dwell in their bodies.
Bhakti is hard to attain for unfortunately jīvas. The Lord lives in manifest and unmanifest forms in his cities (puryām) of Mathurā and Dvārakā. Or the Lord lives in the city of the body.
O Supreme Lord! O most praiseworthy! Those whose inner minds are stolen far away by material senses do not see the devotees who have reached success by the wealth of remembering and glorifying your pastimes.
Why do these people not take to pure bhakti which is easy to attain by associating with the many devotees wandering about in this world? Those whose minds situated in their bodies are carried far off by senses engrossed in material enjoyment (asad-vṛttibhiḥ) and consequently (athaḥ), definitely (nunam), do not see the devotees. Why? It is because of their association with the senses. The devotees possess an abundance (lakṣmyāḥ) of your enchanting movements (pada-nyāsa). This means that they are fully satisfied with remembering and singing pleasing stories of your pastimes. Another version has lakṣyāḥ instead of lakṣmyāḥ and pathaḥ instead of athaḥ. The meaning is then The materialists do not see the devotees who are on the path characterized by your playful pastimes. Another meaning is that they do not recognize the devotees who are mad with absorption in the Lords pastimes, because of their offensive thinking.
O Lord! Those materialists who attain strength and realization of the Lords sweetness by pure bhakti, increased through drinking the nectar of your pastimes, quickly attain Vaikuṇṭha.
Just as devotees are very happy from the beginning of practice, the jñānīs are full of misery from the beginning of practice. Two verses now speak of this difference between bhakti and jñāna. Vairāgya-sāram (essence of detachment) is the strength achieved beyond merging in Brahman. One achieves realization (bodham) from strong bhakti. Having attained realization of the sweetness of the Lord, one attains Vaikuṇṭha (akuṇṭha-dhiṣṇyam). This is according to Śrīdhara Svāmī.
Others, desiring only liberation, conquer strong material energy by mental concentration and merge with the Lord. They become distressed in order to do this, whereas by bhakti there is no pain.
By the practice of jñāna, the process making the mind steady (ātmā-samādhi), or by aṣṭāḍga-yoga, they enter into you, the Supreme Lord. They attain sāyujya. But to do this they become exhausted by great effort. If they perform bhakti, they do not become fatigued.
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 10.14.6
From this it is understood that without bhakti it is impossible to achieve jñāna, what to speak of liberation. Thus they suffer extremely. For them, only suffering and nothing else remains (kleśalaḥ). This is like beating on empty husk. By means of bhakti which is an aḍga of jñāna, they attain sāyujya, but in the stage of practice it is clear that there is great effort in searching out the method of concentrating the mind. In the state of perfection they accept merging into the Lord which is rejected by the devotees who attain prema-- which is the cause of controlling you. That choice also is only suffering! According to the devotees, the jñānīs in liberation suffer. But it should be inferred that the devotees also become tired in serving the Lord. The verse says, They do not become tired by serving. The proof is the experiencers of bhakti. There are no difficulties for men or women or for persons of any āśrama. But even in not having difficulties. there is some sort of pain, for by not attaining service the devotees suffer greatly. One should not think that by serving you, the devotee enters into you, for this contradicts the previous verse which states that the devotee attains you, the abode of no fatigue (akuṇṭha-dhiṣṇyam). This is the explanation, since kuṇṭha means weak. As well the word anvīyuḥ, they attain would be meaningless if one argues that the devotees merge into the Lord.
O original person! You, desiring to carry out creation of the universe, have created us with three natures. Because we are disunited we cannot offer to you the universe, your plaything.
Therefore (tat) we, your (te) servants, not attaining service, are suffering. They describe this situation of no service. We have been systematically created by you who desire to create the worlds, and have natures of sattva, rajas and tamas. Because of having contrasting natures, we are disunited (viyuktāḥ). Because of that, we cannot offer you the created universe which is your plaything.
O birthless Lord! We should profusely offer you objects at the appropriate time. We should eat food. All the living beings should offer to you and us worthy objects and should eat food without conjecture.
Please tell me how I can fulfill your desires. O birthless Lord! At the appropriate time we should offer you complete (yāvat) articles of worship. Constructing a host of playthings in the form of the material world composed of men, devatās and various houses, we should offer it to you. Being functions of your māyā-śakti, we should eat food. This means that, ordered by the king, the householders, mothers and elders eat food to full satisfaction for subsistence. All these beings (ime lokā) such as devatās and animals, functions of your jīva-śakti, should offer objects to you and us (ubhayeṣām) since they are dependent on us and on your māyā-śakti. They should perform worship in the form of various sacrifices, yoga and jñāna, and eat food. They should enjoy the results of their respective karmas. Without conjecture such as Will the Lord give results of karma or not? they should receive their results. Give this to us. This is what we desire. The śruti says tā enam abruvan āyatanaṁ naḥ prajñānīhi yasmin pratiṣṭhitā annam adāma: they said to the Lord, provide us an abode where we can eat food. (Aitareya Upaniṣad 2.1)
O Lord! For us devatās, who have some power of creation, you are without change, the original cause, the controller, without beginning. You alone bestow the mass of jīvas, full of consciousness, to unborn māyā, who is the womb of guṇas and karma
They explain the relationship of the Lord and the servant. Anvaya comes from the verb anve which means to follow after. Anvaya thus means cause. For us who are endowed with causal power (sānvayānām), you are without change (kuṭasthaḥ). You are the first person. Like cintāmaṇi stone you are the cause. You are the controller (puruṣaḥ). You are the ancient one (purāṇaḥ), without beginning. O Lord! You give your semen in the form of the mass of jīvas which are knowledge (kavim) to māyā (śaktyā), to the womb composed of guṇas like sattva, karma and mahat-tattva. You are to be served like a father by us and all the jīvas.
O supreme soul! Give us, headed by mahat-tattva, who have arisen for action the order of what to do. O Lord! Give to us, who need your mercy to act, your knowledge and power for carrying out your desired action!
O Lord (atman)! How are we, the elements headed by mahat-tattva (mat-pramukhā), to carry out your creation? Please tell us. Give us your eyes along with power: give us your knowledge for creating the universe, and give us the power to do it. Only with your knowledge and power can we create. O lord (deva)! We, who need your mercy in order to create, desire that we should happily do service as instructed by you and nothing else. The presiding deities of the elements, because of their devotion, had bodies spontaneously constructed by the Lord. This prayer is for construction of other bodies. This is explained in the Krama-sandarbha.
Thus ends the commentary on Fifth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Fifth Chapter Vidura asks about the creation of the universe of happiness and suffering. Maitreya describes the primary creation with elements and praises the Lord. Having described the nature of the shelter of creation, the aḍgī, the supreme Lord, in four chapters, the creation or sarga, which is composed of his aḍgas, is now described in detail.
Maitreya was sitting on the bank of the Gaḍgā (dyu-nadyāḥ) at Haridvāra (dvāri). He was not engaged in material activities. There is another version with sauśīlya-guṇabhitṛptam. In this case the phrase means Maitreya was satisfied with Viduras gentle behavior.